Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
Catalog link: https://jainqq.org/explore/016127/1

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Sudha Sagar
Hindi - English Jaina - Dictionary
Editor Dr. Ramesh Chand Jain

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Dedicated to Spiritual Yogi Digambara Jaina Saint
Pūjya Shri Sudhā Sāgarji Mahārāja
- Ramesh Chand Jain

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Sudha Sagar
Hindi - English Jaina - Dictionary
Blessings Muni Shri Sudbā Sāgar Mahārāja Ksullaka Shri Gambb ira Sāgar Mahārāja Kșullaka Shri Dhairya Sāgar Mahārāja
Editor Dr. Ramesh Chand Jain M.A., Ph.D., D. Litt, Jain Darśanacārya
Head of the Sanskrt Department Varddhamāna College, Bijnor (U.P.)
First Edition - 1999 Vira Nirvāna samvata - 2525
Published by :Ācārya Jirānasāgara Vāgartha Vimarša Kendra, Beawar (Rājasthān) Shri Digamber Jain Atishya Kshetra Mandir, Sanghiji, Sanganer, Jaipur (Raj.)

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INSPIRING OCCASSION)
From 20 to 244 June, 1999 from deep underground of seven storeyed Shri Digambar Jain Mandir Sanghiji Sanganer (Jaipur) the rare sacred Jain idols gaurded by Taksas the celestial devotees, were exposored after having been brought up by Parama pūjya Munisbri 108 Sudhā Sāgarji Mābāraj, the most renowned ablest and Tirthoddhāraka disciple of Param Pujya sant Shiromani Acharya 108 Sri Vidyāsāgarji Mahārāja, for the pious-vision of Jain devotees (Srāvakas). This publication was made out at the most unique supersensuous transcencutal occasion of 'Amrit siddhi darshan' and the holy anointment ceremony of those Jain idols during that period.
Golden Jubilee convention of all India Digambar Jain vidvat parisada was also held during this period.
Proof Reading -
Dr. Ramesh Chand Jain, Bijnor
Edition
-
First, 1999 (Viranirvana samvat 2526)
Copies
·
1000
ISBN 81-87362-32-4
Price
-
300/
Availibility
.
Ā carya Jiansägara vāgartha vimarsa kendra, Beawer (Rajasthan)
Shri Digambar Jain Atishaya K setra Mandir Ji, Sanganer, Jaipur (Rajasthan) Phone - (0141) 730390
Printers
Neo Block & Prints Purani Mani, Ajmer Phone : 422291

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PREFACE
A miniature book 'Hindi English Dictionary of Jaina technical terms' was published by "Syadwad Jain Vishva Jñāna Institute, Sonagir, Dist. Datia (M.P.) in 1994. The warm reception accorded to it by the elite far surpassed my modest expectations. Quite a few of them wrote commendatory letters to me wrishing me to bring out an enlarged volume of what was hardly more than a tentative venture. The inspiration instilled by them impelled me to embark upon the task in right earnest, But words are as numerous as the sands on the seashores, my capacity is as limited as a drop in the ocean. Moreover, I am lacking in those resources in terms of money and material that are indispensable for an undertaking of this magnitude. However, I have prepared a medium size dictionary, which, but for the inspiration stirred by the readers of its predecessor, would have never seen the light of day.
I can not help expressing my profound feeling of gratitude to the great Jain ascetic Shri Sudhā Sāgar Ji Mahārāj, Kṣullak Gambhir Sagar Ji Mahārāj and Kşullak Dhairya Sagar Ji Mahārāj, without whose generous blessings my humble efforts would not have come to light.
Dedication to the cause of propagating the word of the great Lord Jina is the chief mission of my life. The present volume is a vindication of the same Spirit.
Obviously, the work is not an original creation of mine, I have drawn and borrowed much from the compositions of a number of learned authors to all of whom my sincere thanks are due. A bibliography of all such books has been appended at the end.
I hope this book will, to large extent if not fully, fullfil the expectations of the scholars that found in its predecessor much room for improvement, elaboration and enlargement and it will prove instrumental in disseminating the preachings of Lord Jina in the overseas countries.

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All through the process of composition of, this book my son Piyush Jain and daughter Smita Jain and Mansi Jain showed keen interest which
"
enthused me whenever I was awed by the enormity of the work in hand. They were always cautious to keep me tension free and never embarrased me by anything unforward. They deserve my blessings.
My thanks are also due to Acārya Jānas āgar Vāgratha vimarsh Kendra, Beawar (Rajasthan) which has undertaken the publication of this work. I shall be guilty of ingratitude if I do not acknowledge the magnanimity of those who have agreed to meet the expenses to be incurred upon the printing and publication of this dictionary.
Mahavira Jayanti
1999
Ramesh Chand Jain (President All India
Digamber Jain Vidvat Prișăda)

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MUNI SHRI SUDHASAGARJI MAHARAJ

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HUMBLY DEDICATED
TO
The most Reverend, Spiritual, Prophet, Digam-bracharya 108 Shri Vidhyasagarji Maharaj
Who Hath
Conquerred Fear and all other Spiritual Abrrations and Aversions; Dispeller of all Doubts and one of the Ardent Follower of the
THREE JEWELS Right Faith, Right Knowledge,
Right Conduct and Head of a Vast Group of Young Celebates and Devoted Jain Philosophers and His
Great Spiritual Leader equally follower of Ratantraya (The Three Jewels). Vastly renowned Pravachankarta, Master of Jain Art and Culture, Esteemed Scholar of Jain Philosophy, Poet, Gyanodaya Prerak, and one of the Ablest Disciple. Muni 108 Shri Sudhasagarji Maharaj whose Pious Blessings Inspired and encouraged us for this noble task of translation in English and this proud publication
20.000.000.000.000.000
Neo Block & Prints (Printer) Nihal Chandra Jain (Translator)

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( ABOUT THE EDITOR)
Dr. Ramesh Chand Jain was born on Phålguna shukla 15 Vikram samvat 2003 in a respectable family of Madāwarā, Dist. Lalitpur (U.P.). His father and mother, Shikhar Chand Jain and Mrs. Asharfi Devi Jain respectively, are both religious minded and dedicated social worker from whom he has inherited interest in Jain religion and selfless social service. He received education at Madāwarā, Sadhūmal and Vārānas i, obtaining his M.A. Degree in Sanskrit in 1969 from Banaras Hindu University, Ph.D. Degree in Sanskrit from Vikram University Ujjain in 1972 and D.Litt. from Rohilkhand University, Bareilly in 1980-81.
His outstanding mental calibure coupled with arduous and tireless application to academic purruits, has earned him enviable place and prestige in the Sanskrit, Prakrit and Jain literary circles.
The value and volume of his work in the fields of his interest have been recognised in the form of various award conferred by several institutions and academic bodies. He has made his mark by presiding over and presenting his papers at various literary seminars and programmes sponsored by academic and religious institutions such as All India Digambar Jain Shastri Parishad, Ganesh Varni Samsthān, Våraņas i, Pārshvanāth Vidyāshram Vāranasi, Achārya Jūānasāgar Vågarth Vimarsba Kendra, Beawar. All India Digambar Jain Vidvat parishad, All India oriental conference, Jain Dharma prachära Samiti, Syadvad Shikshana Parishad etc. He convened several programmes of Digambar Jain society at Bijnor and at other places. In addition to the above multifarious activities he is also shouldering responsibilities as Reader and Head of the Sanskrit Department at Vardhaman College
(U.P.).
Dr. R.C. Jain has so far written or edited as many as forty five books on Jainism such as Pavana Tirtha Hastinapur, Indian culture as depicted in Padmacharita, Samaraichchakhā (translation) Ārādhanā Kathā prabandha (translation) Digambaratva Ki Khoj, Sudarshan Charita, Parshvābhyudaya, Prameyaratnamāla, Devāgama stotra, Anjana Pavanaf jaya, Adi brahmā Rishabhadeva (all translations), Hindi English Dictionary of Jaina technical terms. Anekant evam Svadwad vimarsha etc
Dr. Ramesh Chand Jain has received Chåndmal Pandyå award (on his Ph.D. Thesis), Utar pradesh Sanskrit academy award, All India essay competition award on Bhagwan Ram (Organised by Trilok Shodh Samsthan, Hastinapur), All India Vidvat parishad award (On bis D.Litt Thesis),

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Nav darshan society of self development, Ahmedabad award (On the essay - Application of Anekantvada) and Mahavira award (by Jain vidyā Samsthān, Mahaveer Ji on the book Digambaratva Ki Khoj).
Dr. Jain has been the President of Jain Dharma prachār samiti, Secretary - Teachers association, Vardhaman College, Bijnor, Secretary Jain Society, Bijnor, Member of the executive committee - All India Digambar Jain Shastri Parishad and Joint secretary Bundelkhand Syādwad Parishad. Now he is the President of all India Digambar Jain Vidvat parisbad. He has been in the Director's board of Institute of Prakrit studies and research Shravana belagola, Member of the governing body of Institute of Prakrit, Jainology and Ahimsa, Vaishali(Muzaffarpur, Bihar). Dr. Jain is the Editor of "Parshva Jyoti” monthly.
The Gigantic work that Dr. Ramesh Chand Jain has done on Jainism has been supplemented by three of his four brothers all of whom worked on Jain subjects for their Ph.D. degrees, the fourth and the youngest being the owner of a printing press. His wife Dr. Vijaya Laxmi Jain has also received All India Digambar Jain Shastri Parishad award on her Ph.D. Thesis “Polity in Sanskrit Jain literature from 7th to 10th century A.D.” He has a son named Piyush Jain and two daughters named Smita Jain and Mānas i Jain. All are well educated.
This work “Sudhāsāgar Hindi English Jaina dictionary” is the result of his hard work and profound knowledge of Jain Philosophy and literature.
OOO

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डॉ. रमेशचन्द जैन
एम.ए., डी. लिट्, रीडर एवं अध्यक्ष - संस्कृत विभाग वर्द्धमान कॉलेज, बिजनौर (उ. प्र.)
द्वारा लिखित अथवा सम्पादित रचनाएँ -
१. - पावनतीर्थ हस्तिनापुर २. - अहिच्छत्रा की पुरासम्पदा ३ - पद्मचरित में प्रतिपादित भारतीय संस्कृति ४. - समाधितन्त्र (सम्पादन) ५. - इष्टोपदेश (सम्पादन) ६. - समराइच्चकहापूवर्द्धि व उत्तरार्द्ध दो खण्डों में (अनुवाद)-भारतीय ज्ञानपीठ, दिल्ली प्रकाशन ७. - भक्तामर स्तोत्र (अनुवाद) ८. - आराधना कथा प्रबन्ध (अनुवाद) ९. - जैन पर्व (बड़ा संस्करण) १०. - भावसंग्रह -ले. आ. वामदेव (अनुवाद) ११. - नीतिशतक (अनुवाद) १२. - शिशुपाल वध प्र. सर्ग (अनुवाद) १३. - नैषधीय चरितम् तृ. सर्ग (अनुवाद) १४. - माण्डूक्योपनिषद् (अनुवाद) १५. - बुद्धचरितम् - प्र. सर्ग (अनुवाद) १६. - शिवराजविजय - पंचम निश्वास (अनुवाद) १७. - पाश्र्वाभ्युदय (अनुवाद) १८. - प्रमेयरत्नमाला (अनुवाद) १९. - सुदर्शन चरित (अनुवाद) २०. - श्रावक धर्म २१. - सिद्धचक्रविधान (सम्पादन) २२. - जैन परम्परा में ध्यान का स्वरूप (डॉ. सीमारानी शर्मा) [निर्देशन] २३. - देवागम स्तोत्र (अनुवाद) २४. - सल्लेखना दर्शन (सम्पादन)

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२५. - आचार्य ज्ञानसागर और उनकी साहित्य साधना (सम्पादन) २६. - हे ज्ञानदीप आगम प्रणाम २७. - बौद्धदर्शन की शास्त्रीय समीक्षा २८. - अञ्जना पवनञ्जय नाटक (अनुवाद) २९. - आदि ब्रह्मा ऋषभदेव (अंग्रेजी से अनूदित) 30. - Hindi English Dictionary of Jaina Techical Terms ३१. - अनेकान्त एवं स्याद्वाद विमर्श ३२. - जैनदर्शन में रत्नत्रय का स्वरूप (सम्पादन) ३३. - जैन राजनैतिक चिन्तनधारा (सम्पादन). ३४. - जयोदय महाकाव्य परिशीलन (सम्पादना ३५. - सर्वार्थसिद्धि का दार्शनिक परिशीलन - ले. डॉ. सीमा जैन (सम्पादन) ३६. - दिगम्बरत्व की खोज ३७. - आ. सूर्यसागर : व्यक्तित्व और कर्तृत्व ३८. - पं. बाबूलाल जैन जमादार अभिनन्दन ग्रन्थ (सम्पादन) ३९. - आचार्य ज्ञान सागर द्वारा, स्मृत साहित्य ४०. - नग्नत्व क्यों और कैसे (सम्पादन) ४१. - डॉ. कस्तूरचन्द कासलीवाल स्मृति ग्रन्थ (सम्पादन) 87. - Sudarshanodaya (Editor - English transfation) ४३. - समराइच्चकहा- - पढमोभवो (मेरठ से प्रकाशित) ४४. - आचार्य शान्तिसागर (छाणी) स्मृति ग्रन्थ (सम्पादन) ४५. - जैन पर्व (छोटा संस्करण) ४६. - सांख्यदर्शन को शास्त्रीय समीक्षा (निर्देशन एवं सम्पादन) ले. डॉ. शक्तिबाला कौशल
000

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CABBREVIATIONS USED IN THIS BOOK
= Sarvārthasiddhi. = Tattvārthasūtra.
= History of Sanskrit Literature (By S.N. Dasgupta). N. Sū = Nand i Sūtra. T. Sū. Bh. = Tattvārtbasūtra Bbāsya. K.P. = Karmaprakrti with cūrņi and commentaries of Malayagiri and
upādhāya yo sovijaya. * Y.V. = Yogavi ṁ šikā of Haribhadra with Yašovijayas commentary,
Āgra · 1922. S.P. = Sodasaka prakarņa of Haribhadra with yašobhadraś tikā,
Jāmanagara (V.S. 1992). Yas = Yašastilaka and Indian culture. Y.C. = Yašastilaka campů. S.J.P. = Saudies in Jaina Philosophy. Dr. = Dravyasamgraha. Yoga = Yogabindu. Ast.
= Astasahasri. Jaina = The Jaina Philosophy of non absolutism. Apta = Aptam imā insā. Tattva = Tattvärtbasūtra Sarvā = Sarvärthasiddhi Pañcā = Pañcâstikäya. Ālāpa = Ālāpapaddhati P.T.D. = Pravacanasāra (Taltvārtha dipikā vruti). J.P.S. = Jayášenas commentary of Pravacansāra. Brahat = Brabat svayambhūstotra.
= Saptabhang i Tarangiņi. Naya · = Naya vivaraņa. Sloka = Tattvārthašlokavārtika. Su ta - Sūtrakrtānga. R
= Rsabhadeva The founder of Jainism.

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PMI
= Pramāna Mimāṁsā. J.B.P. = Jitāna Bindu prakaraņa A nir = Āvašyaka niryukti. ViBh - Višesăvaşaśyaka bhāșya. L.T. = Lagh i yastraya. Key = Key of knowledge. Šāstra
= Sastravārtāsamuccaya. Syād = Syādwad Mafijari. Samaya = Samayasāra. Purus
= Puruşārthașiddyupāya. Prava = Pravacanasāra. A.T.V. = Amrtacandraś tattvärtha dipikā vrtti of Pravacanas ära. Rāja = Rājavārtika. Nyāya - NyāyaKumuda candra. Parikṣā = Parikṣāmukhasūtra. Prameya = Prameyakamala mārtanda. Nyā = Nyāyāloka. Jñana' = Jānārņava.
= A peep into Jainism. S.J.P. = Studies in Jaina Philosophy. N. Sū. = Nandi sūtra. T. Su. bh. = Tattvārthas ūtra bhāșya. S. Si = Sarvārthsiddhi. S.D. = Sannyāsa dharma.
= Pramāṇanaya tattvāboka. = Siddhasenaś nyāyāvatāra and other works. = Nyāyāvatāra.
= Tirthařkara Parávanāth : a study. Com.
= Compendium of Jainism.
= Jaina community a social survey. G.J. = Gommațaşāra (Jīva Kānda). = Gommataşāra (Karma Kānda).
DOO
11.
G.K.

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SCHEME OF TRANSLITERATION
अ a,
ऐ ai,
आà, इ i,
ओ 0,
औ
ङ्ñ, च् c
छ् ch
द् , ण् ņ, त् ८,
ब् b,
भ् bh, म् m
स् s,
ह्
au,
ई. उ u, ऊ ū, ऋ,
अं, अः h, क् k,
ज् j,
थ् th,
य् y
क्ष् ks, tr,
झ्jh,
द् d,
र
r
ज्ञ् jn
लृ !,
ख् kh, ग् 8,
ञ्, ट् !, व् th
ध्dh
नू n,
ल् ↓
व् v,
प्P,
श् Ś,
एe,
घ् gh,
ड् d,
ph,
ष् S,

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अ (A)
Abaddha 3 Not bound.
Abaddhāyuşka - अबद्धायुष्क Non
bounded age.
Abandha - Absence of karmic bondage.
Abadhya - अबाध्य - Incapable of being contradicted.
-
-
fera - Irrefutable.
Abadhita Abādhita vişayatva - अबाधित विषयत्वIrrefutable objectivity. Abhakṣya 37 - Non-esculent. Abhavastha - अभवस्थ pated soul.
·
An emanci
-
Abhavya-374- Non-potential soul, unfit self.
Abhavyatva - अभव्यत्व - Incapacity for salvation.
Abhaya-3-Hand gesture (mudra) of offering protection. Abhayadeva - 3 - Abhayadeva hailed possibly from candragaccha and his period approximately ranges from the latter half of the 11th century of Vikrama era. He was the pupil of Pradyumnas uri. He wrote the commentary Tattvabodhaviddhayini on some of the sutras of the Sanmati. From the additional information collected from other prasastis, it appears that vadamaharnava was another name of this very commentary. The object of Abhayadeva's commentary is to give a systematic exposition of the doctrine of Anekanta. It presents a good study of the earlier material. Si 45.
Abhayakumāra अभयकुमार He was
-
the son of Sren ika. He was endowed with exceptional intelligence. At least he accepted renunciation and reached liberation.
Abhāsā - अभाषा - False Speech. Abhava-37-Non-existence, Negative aspect, Termination, Overcome, Non-being, Negation.
Abheda - 3 - Identity, Indivisible unity. Abhedava da-37- Identity view. Abhedya 37 - Invincible. Abhibhava 3 Abhidheya - Designation.
·
- Subjugated.
- Signification,
·
Acquisition of
Abhigama - अभिगम Knowledge.
Abhighāta - अभिघात - Impact Abhighāta doşa - अभिघात दोष – Offering what has been brought from another country or province. Abhigraha
- Secret resolve, Self imposed restriction in the matter of accepting food etc.
-
Abhikalpana - अभिकल्पना Pattern. Abhilas a-- Longing, Vehement Desire, Desire and longing. Abhilas i - अभिलाषी - Aspirant. Abhilekha - अभिलेख - Inscription. Abhilekhā in kita - अभिलेखाङ्कित - In
-
scribed.
·
Abhimāna - अभिमान - Haughtiness Abhinibodha - अभिनिबोध Deductive reasoning, Deduction, Sensory knowledge. Abhinişadya - अभिनिषद्या - A place of Study.
Abhinna 3 - Whole, Entire
·

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Abhinivesa - 39f4fad3 - Desire for life, Irrational predication. Abhinivesika - 3feftafeta - Irrational. Abhiprāya - 3464474 - Motifs. Abhiracana . 3f494 - Set-up. Abhi savā hāra - 37f49aret - Aphrodisical food. Abhisavahara - अभिषवाहार - Food which is stimulating. Abhisandhija - 3f7efers - Voluntary. Abhiseka - 377944 - Lustral bath. Abhisekotsava - 39f70cnya - Anointment ceremony. Abhişikta - fufti - Lustrated. Abhitāpa - 34f4aly - Assertion, Expression. Abhivyakta - 37121 - Explicit. Abhiyana - 34f74 - Campaign. Abhikṣṇa - 374127 - Frequent Abh i ksna Jñanopayoga - 3781207 ज्ञानोपयोग - Constant Contemplation of right knowledge. Incessant cultivation of knowledge of the soul and the other categories is constant contemplation of right knowledge. 5-6/24 Abhiksna Jnanopayoga - अभीक्ष्ण ज्ञानोपयोग-Ceaseless pursuitof Knowledge. Abhrānta - 374127 - Correct; Free from mistake, Devoid of doubt. Abhūta - 37 - Non-existent. Abhyantara Sambuka . अभ्यन्तर 9720 - Internally spiral like a conch. Abhyanuj ñ ã -37RTEFT - Admission. Abh: asta - 37824474 - Accustomed.
Abhyudaya - 37RY69 - Worldly prosperity. Abhyugama - 37 ore - Implied dogma. Abhyutthāna - 370741 - Rendering service to the origination in respect of food, medicine etc. Abodhi - 3tallfe- Ignorance of the truth. Abrahma - 3 - Incontinence, Unchastity. Abrahma - JET - Unchaste - Not chaste is unchaste, what is it? It is copulation. Copulation promotes injury etc. He who indulges in copulation causes injury of immobile and mobile beings. He utters falsehood, takes away things not given and accumulates possessions both living and non-living.
S-7/16 Acaks udarsana-37749fa- Perception through non-visual senses, nonocular perception, Perception by the senses other than eyes. Acala - 3706 - Everlasting, Immutable, Actionless. Acalapradesa . अचल प्रदेश - Stable point, particle. Acalatā - 370CA - Being immobile. Acalāvali - 30cant - Invariant trail Acchanda - 37050F - Dependent on others. Acela Dharma - BeF - Nudity. Acelaka - 34216706 - Without clothes. Acelakatva - अचेलकत्व - Nakedness Acetana - 34269 - Insentient material, Inanimate, Non mental, Nonconscious. Acetana Dravya - अचेतन द्रव्य - Nonthinking substance. Acetanatā - Staden - Inanimateness. Acintya - safarma - Inconceivable.

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3)
Acit.3far - Matter. Acitta - 34fant - Matter without life. Acittadravyabhava- अचित्त द्रव्य भाव- Non-conscious phase. Acitta dravya sparsana - 3tfan 524 44879 - Non-conscious fluent touch. Acitta dravyakala- अचित्त द्रव्य कालNon-conscious fluent period. Acitta dravyakrti - 39fan Gallgefa - Non-conscious fluent figuration. Acitta dravya kşetra -34125 g 29 - Non-conscious fluent quarter. Acitta dravya niksepa - 3faat com fata - Non conscious fluent installation. Acitta no-āgama dravya - 3 fare 341"TA - Non-conscious quasi revalation fluent. Acitta para dravya. अचित्त पर द्रव्य - Inanimate objects in the environment. Acitta tad dravyantara - अचित्त तद् Gall - Non conscious (Fluent interval).
Acitta tad vyatirikta . अचित्त caufafakt- Non-conscious very distinct. Acitta yoni - gyfer gift - Non-conscious Vaginal class. Acyuti - 3tayfa - Indestructibility. Adantadhavana - अदन्त धावन - Noncleaning the teeth. Adarsana - 346977 - Non-intuition, Non-vision. Adarsana - 31G¥7 - Lack of faith. Adattādā naviramana अदत्तादानविरमण - Not to accept when not rightly bestowed. Adattahara . 376 116T - A thief who takes away without being given.
Adbhuta . 37645 - Fantastic. Addhā - 3751 - Time, period. Addha cheda . अद्धा छेद - Nisus life time Addhāpalya - 37 1964 - Pitset period. Addhāsamaya -346444 - The smallest i.e. indivisible part of a time. Addhāsāgara - 3aGKATR - Sea set period. Addha SamayaRasi- अद्धासमय राशिSea set, instant set. Adhah - 3781: - Lower. Adhah pravrtta - 379:4ę - Lowtended. Adhah pravrttakarana - 3787: -
UT- Lower thought activity, Lowtended operation. Adhah pravrtta bhāgahāra - 379: YAT TER - Low tended division. Adhabpravrtta samkramaņa - Lowtended transition. Adhahpravrtta sam kramaņa -3781: You HSS 40 - Low tended transition. Adhahvyatikrama-अध:व्यतिक्रम-Exceeding the limits set in the directions, namely downwards. Adhama - 37TH - Lowly. Adharama – 378 - Demerit. Adharma Dravya - 3787GOL - Principal of rest, Not other fluent, Inertial medium of rest causality continum. Adharmastikaya bandha -अधर्मास्तिकाय बन्ध - Nonether existent corporeal bond. Adhastana Krsti -अधस्तन कृष्टि - Lower tract. Adhastana vikalpa - अधस्तन विकल्प - Lower abstraction.

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Adhastanarasi - अधस्तन राशि - Lower
set.
Adhastana sirah अधस्तन शिर: Lower
top.
Adharan a
tration.
·
Adhigama - अधिगम
Acquisition of
knowledge.
Adhigamaja - अधिगमज - Derived from
ture.
-
-
teaching.
Adhika - अधिक - Superfluity. Adhikaraņa - अधिकरण Resting place, Substratum, Cases for settlement topic, Hypothetical dogma, Loci, The place in which the causes operate. The living and non living constitute the substrata. S-6/7. Adhikaraniki Kriya - अधिकरणिकी fl-is taking weapons of hurtfulness S-6/4
etc.
Adhika teja अधिक तेज - Excessive lustre.
-
cay.
Non-concen
Adhikarana siddhanta अधिकरण सिद्धान्त Conclusion accepted hypothetically.
Adhikata - अधिकता - Superfluity. Adhiracana- अधिरचना Superstruc
-
-
Adhisthāna - अधिष्ठान Moulded basement of a temple, Synonym for ved i bandha, Residence, Raised platform, Establishments, Plinth outline. Adhogalana - अधोगलन - Lower de
Adholokai - The nether regions, lower world, Lower universe. Adhovyatikrama - अधोव्यतिक्रम Lower reverse sequence.
-
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Adhruva - Transient nature, Impermanent, Non eternal.
Adhruva avagraha - अध्रुव अवग्रह Transient apprehension.
Adhruva bandha - अध्रुव बन्ध Noneternal bond.
-
Adhyadhi dosa - अध्यधि दोष - The preparation of extra or additional food on seeing the saint.
-
Adhyatma Stha na - अध्यात्म स्थान - On account of the ignorance of its true nature, the ego may identify with the various objects and persons of the external world. This false feeling of oneness with external things has nothing to do with the pure self since the confusion is due to the interference of the physical objects.
Adhyavasana - अध्यवसान Determinate cognition, Thought condition, Determination.
Adhyayan - अध्ययन A chapter of scripture, Study.
-
-
Adhyasa-37-Erroneous transposition of attributes.
Adoşodbhāvana - अदोषोद्भावन - Exposure of what is not a defeat. Adrṣta-3-Unperceived, Unobserved, Invisible.
Advaita -- Single, Non-dual. Advaitavada - 39 -Monism. अद्वैतवाद में दोष- (Defects in absolutism of advaita)- In the absolutism of advaita, there is no possibility of science and nescience and bondage and liberation. Apta. Verse 25.
अद्वैतवाद का खण्डन (Refutation of monism) Advaita (monism) is not possible without dvaita (dualism) just as ahetu (non cause) cannot be had without

Page #24

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a betu (cause). If advaita is established on the ground of a hetu or reason, then there is the dualism of the hetu(reason) and Sådhya (the thing to be established). If it is established without a reason, the dvaita can also be proved simply by making a statement.
Apta - Verses 26-27. If māyā (in monism) is existent, two entities are proved. If it is non existent how can it generate the empirical world? If may a generates the world process in a delusive way, then it is like calling the same woman a mother and a barren lady. Advaya - 3769 - Without a second. Adveşa -3764 - Freedom from prejudice. Agamaka - 3701740 - Devoid of probative force. Agarbā - 39"el - Non-confessing before the master. Agā Ņha samyagdarśana - 390116 HARGA - Wavering serene vision. Agāri - PIRT - Householder. . Agāri (3 ) - Householder - What is built for shelter is ag ära. He who has it is the householder. One who ob- serves the small vows is a housebolder.
S-7/19 Aghana dhara - 3787707 - Non-cube sequence. Aghana matrkādhara - अघनमातृकाER- Non-cube generating sequence. Aghāti karma . 3721fcaf - Nondestructive Karmas. Agitārtha - spriteef - Non-adopt, Ignorance of scriptures.
Agnikāva Jiva - gyfrol Fita - Irecorpas bios (Fire-bodied living). Agnišikha and agnimā nava ( 34 fra शिख तथा अग्निमाणव) -These are two lords of Agnikumāras. S - 4/6 Agrhitagrahanaaddha अगृहीत ग्रहण 361 - Non-admitted reception period. Agra - 390 - Shoot, foremost quanta. Agrabhāga -3774M - Frontals, Obverse. Agramandapa-अग्रममण्डप-Entrance porch. Agrantha - 3yres - An ascetic having no possession. Agrā hya - 3711T - Non assimilable. Agra hya vargaņā . 3941 afon - Unreceivable molecule. Agurulaghu - 375479 - Neither of low nor high family, Rhythmic rise and fall, Neither beavy nor light. Agurulaghuguna- अगुरुलघु गुण - Non gravity levity tetrad. Agurulaghu Kriyā - 37 mm fansen - Non gravity levity action. Agurulaghu nama karma - 3746 7740 - Non gravity levity code functional genetic. Agurulaghu nama Karma - अगुरुलघु नाम कर्म- Thaton theriseof which there is no falling down, like an iron ball of heavy weight, nor going up like warm cotton of lightness is the name - Karma of neither heavy nor light. S-8/11 Abam - 3764 - I or Iness. Ahamkāra - STESOR - Egoism, pride of personality, Ego. Ahamindra - 3754 - The term Ahamindra is compound one, signify.

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ing "I am Indra." Each Ahamindra knows and realizes that he is an Indra (Lord) himself, and has no lords above him. They treat one another as absolute equals. The Ahamindras take food once in thirty three thousand years and breathe after thirty three fortnights. They pass no excrements, and are not liable to per spire. The amount of the food taken is. much less than in the lower heavens. The size of an ahamindra is one cubit, but his body is resplendent and symmetrical and ugliness of feature and form is unknown. All the Ahamindras are gentle, dispassionate and usually wise.
R. Page - 48. Ahetu - 3 Tag - Fallacy. Ahetuka - 376006 - Conditionless, Not rooted in tendencies. Ahetusama - 37654441 - Parity per non-probativeness. Ahigati - stufa - Snake motion. Ahimsa - 31€ HT - Non-injury. Ahimsa - 3116 - The first and fore. most among the Jaina vows, meaning abstention from slaughter, injury or harm. Ahimsa -3fHI - The non-appearance of attachment and other passion is ahimsa.
Pu. 44 There never is himsā when vitalities are injured, if a person is not moved by any kind of passion and is carefully following right conduct. Pu. 45 Ahora tra - BTENUTE - Thirty minutes. Aja - 376 - Unborn. Ajāta - 375118 - Unborn. Ajara - 345R - A liberated soul.
Aji va-37519 - Non-soul, Non living. Space, time, matter, the principle of motion and that of rest, these have no life principle in them. They are absolutely without consciousness. There is thought or consciousness only in Jiva. Whatever such attributes of life arenever foundas the feeling of pleasure and pain desiring only the beneficial activity and avoiding the harmful activity that the wise ones call Ajiva or non-life. 3751a at Ata - (The varieties of Ajiva)Ajīva should be known to be Pudgala, Dharma, Adharma, Akāśa and Kāla. Pudgala has form and the qualities, Rūpa, etc. But the restare withoutform.
Dr. 14. Ajiva Kaya - अजीव काय - Non living corpus. Ajiva Padartha - अजीव पदार्थ - Non living corpus. . Aji va vicaya - 357a fae4 - Respecting the nature of Karmas. Ajna - 3751 - Ignorant one. Ajnana - 37519 - Wrong knowledge, lonorance Nescience Jonorant attitude Ignorance, Nescience, Ignorantattitude. Ajñāna Cetana - 37514 # - Nescient consciousness. Karma cetan ā and karma phala cetan a constitute the seed for samsara, because they form really the cause of Eight kinds of karmas which form the causal condition of samsara. Therefore the person who wants to attain moks a must destroy these two forms of Aj ñan ā ætan ā. Ajnana mithyatva- अज्ञान मिथ्यात्व - Incapacity to examine what is good and what is not good to oneself is ignorant.
S-8/1

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Ajñānavāda - 37517916 -- Agnosti- cism. Ajnana Vadin - अज्ञानवादिन् - Aphilosopher who does not believe in the efficacy of knowledge. Ajñānika - 35f 10 - Agnostic. Ajnanikamithyadarsana- अज्ञानिक fgezeigta - Absence of discrimination between good and bad. Aj ñ ata - 3451 - Not knowing. Ajñāta pin da - 37ga fque - Alms from an unknown family. Ajñāto ñcha - BTENIS) - Unfamiliar house. Akalan ka - 3426967 - Without blemish, A Jaina Philosopher. अकलङ्क के अनुसार प्रमाण का विभाजन - (The division of Pram āna according to Akalan ka) - Akalan ka in his Lagh i yastraya, divides Pram āna (Valid knowledge) into Pratyaksa (di- rect knowledge) and parokșa (indi- rect) and recognises pratyak sa as two-' fold viz. mukhya (transcedental) and sāmvyavah ārika (empirical) also called at i ndriya - pratyakşa. (supersensuous perception) respectively. Avagraha (perception), īnā (speculation), avāya (perceptual judgement) and dh āraņā (retention) are subsumed under indriya pratyak sa (sensuous perception), while smrti(memory), Sanj ña (recognition), cintā (discursive thought) and abhinibodha (perceptual cognition) are put under anindriya-pratyak sa(quasi-sensuous or
mental perception). Śruta (scriptural knowledge), arthāpaiti (presupposition), anumāna (inference), upamāna (analogy) etc. are cases of Matija āna so long as they are not associated with language. They come under 's ruta(scriptural knowledge), as soon as they are associated with words and as such they become Parok sa. No other Jaina thinker has tried to subsume memory, recognition, discursive thought etc. under pratyaksa. Aklanka stands alone in this respect.
S.J.P: 34 Akalevara-370610? - Aliberated soul. Akalpasthāpanākalpa - 3th cepetu chory - Non-commissioning of untrained monks.
Akalpasthita - अकल्पस्थित - Anascetic having restrictions. Akalpika - 3706f79a - Improper. Akarmabhumi - अकर्मभूमि - Aland of enjoyment. Akāla - 3701 - Improper time. Akas āya -377914 - Person free from passions. Akā lakrta svādhyāya - 37551cionari F1844 - Untimely study. Akā manirjarā -37614f5ft - Involuntarydissociation of karmas, Desireless disintegration. Akā manirjarā -3770141 FORT- Persons confined and bound in prisons are forced to endure hunger, thirst, continence, sleeping on floor, dirt and distress without any desire on their part. But those lead to dissociation of Karmas. This is called involuntary dissociation (akāma nirjara).
S-6/20

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Akāraṇa dosa - 342624 Sto - Non casual fallacy. Akāyika -34 halferat - An emancipated soul. Akevala Jñana-3729013119 - Defecti e knowledge. Akhan da - 37GUE - Indivisible Akhan dasilamandira- अखण्ड शिला Hifre - Monolithic temple. Akhyati - Taufe - Non-manifestation. Akirti - 346ft - Disgrace. Akrama - 3754 - Non succession or simultaneity. Akriyatman • अक्रियात्मन् - One who believes that soul is not active. Akrti - hafa - Non-square. Akrti Amka - 3tes fa aith - Non square numeral. Akrtamātrkādhar - 34614IQGHTER - Non square generating sequence. Akrti samcita - अकृति संचित - Non square collection. Akrtabhyagama- अकृताभ्यागम- Experiencing the fruits of what is done, Gain of unmerited knowledge. Akrtrima caityalaya • अकृत्रिम चैत्यालय- Natural temple. Akrtyugma Jagatpratara - अकृत्युग्म GMTER - Natural over universe surface. Akrama - 37544 - Non sequence. Akramabhā va-3754419 - Nonfunctional phase. Akramena - 37549 - In non-succession. Akriyatvaguna - अक्रियात्वगुण - Non activation control.
Akriyāvā da - 34fe41at - Non activism. Akriyavādin - 34fe4191f67 - Non believer in moral and spiritual action. Aks aparivartana (sa mcāra) 37874 fasta (Far) Axis change (propagation) Aksara - 3782 - Alphabet, Syllabus. Akşara śruta - 3787TA1 - Alphabet scripture. अक्षरश्रुत के तीन भेद - (Three fold aksaraśruta) - In the Nandi sūtra akşar śruta is given three fold : Samjñaksara, Vyañjanāk sara and Labdhyaksara. The shape of the letter in other words, the script or alphabet is samjñākṣara; sound of the letter in other words, the spoken letter is vyañjanāksara; Labdhyaksara is possessed only by one who is competent to learn alphabet (aksara labdhika) and can be possible through all the five sense-organs as well as the mind.
NSū, 38. Fisista. (The Samji i-Śruta) - The Samjai sruta is considered in three ways, inasmuch as there are three varieties of Samjitā (cognitional activity: (1) Discursive thinking that takes into account the past, the present and the future; (2) Consciousness that can discriminate between what is to be avoided and what is to be accepted for the maintenance of life, but cannot think of the past or the future, and (3) Consciousness due to knowledge of the rightscripTures (Samyak śruta). The firstiscalled Dirghakā liki (lasting fora long time),

Page #28

third
the second hetu pades ikā (discriminating) and the (Drṣtiva dopade's iki (backed by scriptural knowledge). Those who possess these samjnas are called samjnis. The śrutajnana possessed by these sa mjins is samji śruta.
S.J.P. 50
असंज्ञीश्रुत - ( Asamjni Sruta) The
asa mjn ins also fall in three categories. The mind is the organ of thinking. The more developed the mind is the more one is capable of thinking. Those whose mind is weak and incapable of thinking fall in the first category of asa mjffins. Those who are totally devoid of mind and live on mere instincts fall in the second category of asa mjffins. Again those who believe in false scriptures and thus possess perverted knowledge fall in the third category of asa mjffins. Srutajnana possessed by the asa mjn ins is asamjni sruta.S.J.P.50. सम्यक् श्रुत तथा मिथ्या श्रुत (Samyaka sruta and mithya śruta) - The twelve fold gan ipitaka (scriptures compiled by the Ganadharas containing Acaranga, sūtrakṛtāṇga etc. is Samyaka-sruta (right scripture) while the other books such as Bharata, Ramayana, the Vedas etc. are enumerated as mithya sruta (false scriptures). S.P.J. 51
द्रव्यश्रुत तथा भावश्रुत (Dravya sruta and Bhava sruta) - Dravya sruta is the exponent of thinking while bhavas ruta is such thinking itself.
.P.J. 52.
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Aksaya rasi-- Inexhaustible set.
Aksata puja - अक्षत पूजा - Offering raw rice.
Aksava taka - अक्षवाटक - Arena. Aksepa Kriya - अक्षेप क्रिया - Activity of non withholding the effect. Akusala अकुशल - Immoral. Alaksya - अलक्ष्य Indefinable. Alankarana rahita - अलङ्करण रहित - Monolithic, Unpretentious.
Alaukika Ganita - अलौकिक गणित Non-Universal mathematics. Not gain.
Lack of gain.
Alabha - अलाभ
Alabha - अलाभ
Alata cakra
wheel.
.
-
-
अलात चक्र
-
-
Potter's
- Supersensuous,
Alaukika-3 Transcendental, Other worldly. Alaukikapratyaksa - अलौकिक प्रत्यक्षTranscendental perception.
Alesya--Free from coloration. Alinga grahana अलिङ्ग ग्रहण Beyond inferential mark. Alobha Absence of greed. Aloka - Alokākāsa - अलोकाकाश - Non-Universe space.
- Non universe.
Alpabahutva - अल्पबहुत्व - Quantity, Comparability.
AlpabahutvaSthana - अल्पबहुत्व स्थानComparability station.
Alpahimsa--Trifling injury. Alpa parigraha - अल्प परिग्रह - Slight
attachment.
Alparambha - अल्पारम्भ
Slight in
jury.

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Alpataraudaya- अल्पतर उदय - Smaller
rise.
Alpatara ud i ra ņ à - अल्पतर उदीरणाSmaller premature rise.
Alpatara bandha अल्पतर बन्ध Smaller bond.
·
Alpatara sa m krama अल्पतर संक्रमSmaller transition.
Alpata - अल्पता - Paucity.
Alpayu - Short life.
Alū şaka - अलूषक - One not violating the vows of asceticism.
·
Amanaska - 314 Irrational being, Being without a mind.
-
-
Amanoj na - 34 - Disagreeable, Crude, Clumsy.
-
-
Ananojn aragadves avarjana अमनोज्ञरागद्वेषवर्जन - Giving up attachment and aversion for disagreeable objects of the five senses. Amara-3- A liberated soul which is free from death.
Amka - 3
Numeral.
Amcala - अंचल - Belt.
Amsa - Part, Degree, Symbol for part.
Amita - Immeasurable. Amitagati and amitavāhana (अमितगति तथा अमितवाहन) These are two lords of Dikkumaras.
S-4/6
AmitaJināni - अमित ज्ञान
Omni
-
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scient.
Amkurana - अंकुरण - Goad. Amla - अम्ल Sour. Amogha-34- Infalliable.
अमोघवर्ष प्रथम (Amogha varsa I) - He ruled from 815 till 877 A.D. He was the
disciple of the Jain Guru Shri Jinasena, the famous author of the Sanskrit work Adipurāņa.
Ganita Sara Samgraha, गणित सार संग्रह
a great work of Mathematics was written by Jain Rishi Mahavira a carya in his time.
As to king Amoghavarṣa's state victory it may be said that he was a great warrior, who offered a feast to Yamarāja on the battle field. His pious meritorious deeds carved for him the title of Ati sayadhavala. Under his rule trade, education, literature and the social status of the people increased. Amoha -3- Absence of delusion.. Amrşa - अमृषा – 'True. Amuktaз Non-liberated. Amūdhadrsti - अमूढदृष्टि - Freedom from inclination for the wrong path, Infalliable outlook, Freedom from superstitions.
अमूढदृष्टि - He who is completely devoid of delusion as to the nature of things is certainly understood to be the non-deluded right believer. Amurta - - Non-material, without form, Non-concrete, Non-corporeal, Non-extensive, Immaterial, Incorporeal, unemancipated.
Amūrtatva - अमूर्तत्व Impercepitibility.
Anabhigrahika अनभिग्रहिक - Indis - criminate.
Anabhigrhita - अनभिगृहीत
accepted.
Anabhilāpya - अनभिलाप्य - Speech - less, Absolute, Unutterableness, Inexpressible.
-
-
Non

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Anabhisandhija - अनभिसंधिज - Invol
untary.
Anabhivyakta - अनभिव्यक्त - Implicit. Anabhivyakti - अनभिव्यक्ति Non
manifestation.
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Anadhigata fer - Unknown. Anadhyavasaya - अनध्यवसाय - Noneffort, Indecision, Inattention, Indeterminate cognition, Uncertainty. अनध्यवसाय - -Anadhyavasa ya or inattention consists just in mentally noticing, what is it? For instance: the mental state of a man treading upon a blade of grass while going on. P. 1/13-14 Anagara-3- Homeless ascetic. Anagāra doşa - अनगार दोष - Eating with great avidity.
अनगारधर्म - Anagā ra dharma - The rule of life prescribed for the monks. Anagāra linga - अनगार लिङ्ग - Insignia adopted by homeless ones. Anagāravādin- अनगारवादिन् - A hypo
critical ascetic.
·
Anaikāntika hetvābhāsa - अनैकान्तिक हेत्वाभास - Pluralistic hypothetic fallacy.
Anakṣaragata-3-Unlettered. Ananga Kri dā - अनङ्ग क्रीडा - Unnatural sexual indulgence, perverted sexual practices, Masturbation etc., Unnatural gratification.
Ananga Kri da - अनङ्गक्रीड़ा - Sexual enjoyment otherwise than in the generative organ is perverted sexual practice.
Anamsa
- Without parts. Ananta 31 - Infinite, Endless. Ananta bhāga hāni - अनन्त भाग हानिInfinite part decrease.
Anantabhāgavrddhi - अनन्त भागवृद्धिInfinite part increase.
-
Ananta Catus taya - अनन्त चतुष्टय. Infinite quaternity, Infinite totrad. Ananta Catus taya - अनन्त चतुष्टय - The eternal wisdom, eternal infinite bliss and infinite power is ananta catustaya. (the four infinite qualities.) Ananta Dharma tmakatva धर्मात्मकत्व Infinite diversity or
अनन्त
manifoldness of nature.
Ananta guna (3) - Infinite fold.
Ananta gunahāni - अनन्तगुणहानि Infinite times decrease.
Ananta guna Vrddhi - अनन्तगुणवृद्धि - Infinite fold increase, Infinite times increase.
Ananta ji va - अनन्त जीव - Vegetables with infinite lives.
Ananta Jn ana- अनन्त ज्ञान Knowledge.
-
-
-
Infinite
Anantaragama अनन्तरागम - Scriptures directly heard by the Ganadharas from a Tirthamkara. Anantavarga-3-9- Infinite multiplied by infinite.
Ananta vij n ana - अनन्तविज्ञान - Infinity of consciousness. Anantaviyojaka - अनन्तवियोजक Infinitely dissociative.
Anantasamyaktva - अनन्त सम्यक्त्व Infinite serenity.
Ananta Sukha - अनन्त सुख - Infinite bliss.
Anantavirya - अनन्तवीर्य Infinite power, infinite strength.

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.
Anantākasa - 37765196191 - Infinity of space. Anantānanta - 34771197 - Infinite times infinite. Anantānubandhi . figeret - Passing leading to endless mundane existence. Anantanubandhi catuska-अनन्तानुबन्धी चतुष्क - The four passions leading to endless mundane existence. Anantānubandh i kaşaya-377-113apat 2 479 - Intersest type of passion, error feeding passions. Anantā nubandhi viyojaka · अनन्तानुबन्धी वियोजक - Separator of the passions leading to infinite births. Anantā nuvargan ā . 3776mmaufun- Infinite atoms molecule. Ananvaya - 377014 - Lacking in positive concomitance unconnected. Ananya - 3771 - Identical. Ananyaka - 379R16 - Not other than itself Ananya par in a ma - 3TR Yrvice Inalienable modes. Anapavartyāyusa - 37749 reifen - Lifetime that can be cut short, whose life term cannot be reduced. Anapavartyāyușa - 347492afya - Those whose lives are not cut short are anapavartyäyuşa. The lifetime of beings born in special beds, those with final, superior bodies and those of innumerable years, can not be cut short. There is no such certainty in the case of others.
S. 2/53 Anarpita - 37afta - Not giving prominence form one point of view.
Anarpita - 3701ta - Secondary importance. Anartha - 3772 - Purposeless. Anarthadan da - 372fque - Purposeless sin Anasana - 374849 - Fasting. Anasana - 377979 - Fasting. Fasting is intended to promote self-control and discipline, destruction of attachment, destruction of karmas and attainment of meditation and scriptural knowledgeand temporal benefits.
S-9/19 Anavadya - 37795 - Sinless. Anavasthā - 37795en - Infinite regress, Regresus ad infinitum. Anavasthita . अनवस्थित - Transient, Unlimited or indefinite. Anda - 3705 - The covering, which is composed of the white shell and blood, which is hard like the nail, and which is globular or oval in shape is the egg.
S-2/33 An daka - 34056 - Turet design. Anļākāra - 39061are - Oval shaped. Añjana - 37557 - Collyrium. Angavidyā -345faen - A science predicting events from the throbbing etc. of limbs. Angopānga-3797415 - Organ - Organelle. Angopanga namakarma - अङ्गोपाङ्ग 7740, - Organelle genetic code functional Anta - 3777 - Last, End. Antara aya ma-377 378414 - Interval Length Antara karaņa Kāla-3771 ARU 2017Interval operation period.

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Antarakaranadravya अन्तरकरणद्रव्यInterval operation fluent. Anābhigrahika mithyādarśana - 3711 uro fixa - Indiscrminate faith in the veracity of each and every view: Antarala-37 TRIST - Intermediatecompartment between shrine and man dapa. Anābhogakriya - 37714mshell is laying the body etc. on the ground without examining or cleaning it (i.e. without taking care that there are no organisms). These are five activities. S-6/4 Anabhoga mithyadrsana - अनाभोग fegyfa - What is due to the incapac- ity of the mind to think and is found in such organisms as have not developed all the sense organs. Ana bhoga - 37719M - Forgetfulness. Anacara - 3TIFER - If a result of an offence is freely enjoyed without any compunction, it is anācara, Excessive attachment to the pleasures of the world. Anadara- अनादर - Lack of reverence or earnestness. Anadi - 37If - Beginningless, Devoid of beginning. Anadikāla - Balanta – Beginningless period. Anādeya - 3471124 - Lustreless body. Anādeya - 371144 - Non-impressive genetic code. Anādeya nāma karma - 377144 74 कर्म- That which is the cause of a lustreless body is anādeya nāma karma.
S-8/11 Anādinidhana - 37ff999 - Neither beginning nor end. Anāgata - 37NA - Future.
Anā gataj ñ ayaka śarī ra noagama dravya - 3771TA FIRMAR 113711454Future knower body quasi revelation fluent. Anagata jinayaka sarī ra antara -
Fala 140 R 37R - Future knower body interval. Anāgata jñā yaka śarī ra alpabahutva- अनागत ज्ञायक शरीर अल्पबहुत्व - Future Knower body comparability. Anagata jñ ayaka sarira kāla - 371 514 R Art - Future knower body time. Anāgata jñāyaka śarī ra kşetra - अनागत ज्ञायक शरीर क्षेत्र - Future knower body quarter. Anā gata jñāyaka sarira krti - 3771G E14 Rafa - Future knower body figuration. Anāgata jñ ayaka sar i ra nikṣepa. अनागत ज्ञायक शरीर निक्षेप - Future knower body installation. Anāgata jñāyaka sarira bhāva - 37116 57244 PRET 1979 - Future knower body phase. Anagata jn ayaka sar i ra man gala -3FIMA FIR4 R 4667 - Future knower body decomposer. Anagatajñāyaka śar i rasparsana -अनागतज्ञायकशरीर स्पर्शन -FutureKnower body touch. Anagata pratyakhyana - अनागत
10419 - Anticipation. Anagatā viksaņa-3471ATu - Anticipation.

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Anaharaka-3R - Non-assimilative, to not take any food.
Anāhāraka - अनाहारक - Ahara is the taking in of matter fit for the three kinds of bodies and six kinds of completion. As this does not operate the soul is anaharaka. The three kinds of bodies are the gross, physical body of human beings, animals and the vegetable kingdom, the transformable body of celestial and infernal beings and the projectable body, emanating form a saint. The six kinds of completion relate to assimilation of molecules of matter, the respiratory organ, the organ ofspeech and the mind. S-2/30 Anagadha - अनागाढ - Chronic. Anākānkşakriyā - अनाकाङ्क्ष क्रियाis indifference to observe the injunctions laid down in the scriptures owing to dishonesty or laziness. S-6/4
Without details,
Anākar - अनाकार Formless.
Anākāra upayoga- अनाकार उपयोग - The indefinite conscious attentiveness. Anāpanna - अनापन्न - Not guilty. Anarambha अनारम्भ - Freedom from sinful actions.
Anāsrava yoga - अनास्रव योग - Yoga not accompanied by defilement. Anatha - अनाथ Destitute, Orphan. Anātmabhūta - अनात्मभूत - Non-integral.
-
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-
Anātmabhūta laksana - अनात्मभूत लक्षण - Separable accident.
Anatmata - अनात्मता Selflessness. An daja-3s-Incubatory from an egg.
-
Andākara - अण्डाकार - Robust face, Domical.
Andākara bhāman dala - अण्डाकारभामण्डल Oval halo. Anatmavada-अनात्मवाद - Doctrine of
-
substance.
Aneka ksetrastha - अनेक क्षेत्रस्थ - Plural quartered.
Anekanta - Relative pluralism or manifold point of view. Anekānta darsana अनेकान्तदर्शन - Philosophy of manifold aspects. Anekāntavada - अनेकान्तवाद - Relative pluralism, Non absolution. अनेकान्त Anekanta Non absolutism- Which is established by pramāṇa and nayas, is non-absolute. It is nonabsolute as comprehended with the help of a Pramana, and becomes absolute when a naya is applied to it.
Brahat-Verse 103
·
-
·
-
अनेकान्त Anekanta is the very basis of the highest of the scriptures.
Puruş artha Siddhyupaya Verse 2. Anekanta means the negation of the absolutism of existence, non-existence, permanence and momentariness.
Ast. p. 286 वस्तु के विषय में कुमारिल का दृष्टिकोण -
-
Kumarila maintains almost in identical terms as the Jaina, the nature of reality to be of three fold character: Production (3), Continuance (frefa) and destruction (4). In his great vārtika, Kumarila observes, "When the Vardhamanaka being broken up, a rucaka is made (out of the same gold), then the person who desires to have the former, becomes sorry, while one desir

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ing the latter omament likes the process, while a third preson who only desires gold remains indifferent, unaffected. Therefore, the object (gold) must be admitted to have a threefold character because, unless the object partook of production, continuance and destruction, there could not be (with regard to it) the three notions (of like, dislike and indifference). There can be no sorrow (or dislike) without destruction of the object desired, and there can be no pleasure without production (or apprearance of the object desired); and lastly, there can be no indifference without continuance or permanence (of the desired object). Anayatana 3 A place unworthy for an ascetic to live in. Anekāntātmakata-अनेकान्तात्मकता
·
Multifacetedness.
Anekatva - Multiplicity. Aneṣan a-- Lack of carefulness in searching for food etc. Anga-3 Organ, Components. Anga bāraha - अङ्ग बारह - Compo sition twelve.
Angapravista - अङ्गप्रविष्ट - Original
-
canon.
Angi bhava -- Mutually related phase.
Angopanga - अङ्गोपाङ्ग - Anatomy Angopan ganāmakarma-अङ्गोपाङ्गनामकर्म - Nāma Karma of limbs and minor limbs.
Angula - अङ्गुल - Finger.
Angula pramāna - अङ्गुल प्रमाण Measure (finger)
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Ankana - 315 - Treatment, Rendering, Delineation.
Anika - Anika is the army consisting of seven divisions such as infantry and poor. S-4/4 Anikācit karana - अनिकाचित करण - Non reservation operation. Aniketa-f- A homeless ascetic.
·
Anima
- Small like a point. Anindriya - अनिन्द्रिय - Internal sense, Non-sense, Quasi sense. Anindriya nibandhana अनिन्द्रिय निबन्धन Not through sense organs. Aninda - - Non-self censure. Aninhava -- Without concealment of knowledge or of its sources. Anirvacaniya - अनिर्वचनीय - Indes
cribable.
-
Anirvacaniya Khyāti - अनिर्वचनीय
fa- Manifestation of undefinable. Ani's cita - अनिश्चित - Uncertain. Aniş panna - Non-existent. Anisrita अनिश्रित - Aniśrita denotes that the entire object is not seen, that is part of it is seen and part of it is hidden. S-1/16 Anisrs ta dosa - अनिसृष्ट दोष – Offering food when objected by servants in authority or guardians or by servant when a master be away.
Aniş ta - Undesired.
-
Anis takaraka - अनिष्टकारक - Extra
neous.
Anitya - - Perishable, Non-eternal Tsansient ones, The quality of vanishing, impermanence. Anityanigoda-fi- Non-eternal vegetable..
·
Anityasamā - अनित्यसमा - Parity per non-eternality.

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(16) Anityatā - Tur - Transitoriness. Antah preraņā -377: UT - Implicit Anitya tadatmya - fra arging - inspiration. Non-eternal identity.
Antakrta - अन्तकृत - One who has Anivartin - 34ftafta - Infalliable attained liberation. Anivarya satta - अनिवार्यसत्ता -Inevi Antara - 37R - Discrimination, Intertable existence.
val of time, Divergency, Interval. Anivrtti - 31 frafa - Abstinence from Antar muhurta - 37 Tier - Intermuattachment to external objects.
hurta. Aniyrtti bādara samparāya. Antara vastra - 3779 - Undergar3iftafa allt F1471 - Stage of ad- ment. vanced throught activity. S-9/1 Antara Karana - 37-roho - Internal Anivrttikaran a - 34freferatu - Ad- operation. vanced throught activity, Invariant op- Fourteen internal possessions - uger. eration, The process of self meditation 37 fue - The fourteen internal through which the soul attains right
possessions are as follows -- belief.
(1) Wrong belief (2) Desire for sexual Aniyata carin - 3tfern af - An enjoyment with man (3) with woman ascetic with unrestricted movements. (4) with both (5) Laughter (6) IndulAniyatavāsa - fredare - Life of a gence (7) Ennui (8) Sorrow (9) Fear wanderer.
(10) Disgust (11) Anger (12) Pride Aniyata vrtti - 3trucafe - Homeless.
(13) Deceit (14) Greed. Anrta - 3718 - Falsehood.
Antarvarti -3790ct - Intervening. Anrta - 3738 - Falsehood - Speaking
Antarala - STARIST - Offsets, Recess. what is non-commendable is falsehood. Antarala marga - अन्तराल मार्ग - Inter
T. 7/14 vening passage Añjana - 3959 - Collyrium.
Antarātman - 3FTRITT - The interior
self. Anka samdrsti - अङ्क संष्टि - Nu
Antaraya • अन्तराय - Obstructive meral symbolism.
Karmas, An obstruction, Interfering Ankita - Bufa - Harbouring Em
functional. bossed.
Antara ya 347RrY - Impediment - ImAnkuša - 31659791 - Goad.
pediment is placing obstacles in the way Annapāna nirodha - 37746 FRIE
of a person's acquiring knowledge. Withholding food and drink is denying
5-6/10 these to the animals when they feel
Antarāya-377119 - That which comes hunger and thirst.
S-7/25
between the host, the guest, gift and so Antah bhitti - 37:fHft - End wall.
on is obstructive karma (antarāya). Antah Kotākoti - 3771: terenife -
Antardhyāna -3772167 - To become Inter crore squared.
invisible.

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Antarapatra ardhaman dapa अन्तरपत्र अर्द्धमण्डप - A recessed moulding coming between two projected mouldings.
Antard rsti - अन्तर्दृष्टि To become
invisible.
ture.
-
Antargrathita-3ffer - Interlaced. Antargrathita pasa - अन्तरर्ग्रथित पाशInterlocking loops. Antarita-3fa - Concealed, Intercepted by barriers. Antarmisrana1a अन्तर्मिश्रण - Inter mix -
-
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ers.
-
Antarmukha - 3 - Introvert. Antarmukhi - अन्तर्मुखी - Looking inward in the self soul, Introverted. Antaronmukhi - अन्तरोन्मुखी - Intro -
verted.
Antarvyāpti - अन्तर्व्याप्ति inseparable connection. Antarvyāpti - अन्तर्व्याप्ति Internal inseparable connection occurs when the minor term (Pakṣa) itself as the common link of the middle term (Hetu) and the major term (H) shows the inseparable connection between them, thus :
(1) This hill (minor term) is full of fire (major term)
(2) because it is full of smoke (middle term).
Here the inseparable connection between the fire and smoke is shown by the hill (minor term) which is their common ground. N. Page - 3. Antaryami - - Indwelling. Antahstha rājya - अन्तःस्थ राज्य - Buff
-
Internal
Antasthiti kändaka - अन्तस्थिति काण्डक - Last life time split .
Antyasama - अन्त्यसमा - Balancing the
non-eternal.
Anu 3
-
Anu 3
.
matter.
-
Subsequent.
Indivisible particle of
-
Anu (3) Atom. That which occupies one space-point and possesses, is called an atom. Owing to minuteness of its size, the atom is itself the beginning, the middle and the end. It has been said so in the scriptures - "The atom is itself the beginning, the middle and the end. It cannot be perceived by the senses. Ascertain that which can not be divided as the atom (an infinitesimal particle). The atoms are characterized by touch, taste, smell and colour. The atom is produced by division (fission).
S-5/25 अणुका कायत्व - Anatom (of Pudgala), though having one Prade 'sa, becomes of many pradesas, through being prades a in many skandhas. For this reason, from the ordinary point of view, the omniscient ones call (it to be) kaya. Dr. 26. 3U (Anuvratas - Lesser vows) (i) प्राणातिपातविरमण (Pran atipata viramaņa) - To desist from killing. (ii) अदत्तादानविरमण (Adattā dāna viramana) - To accept not when not rightly bestowed.
(iv) मैथुनविरमण (Maithuna viramana)To desist from sex behaviour. (v) परिग्रहपरिमाण (Parigraha Parimana)To fix the size of acquisition. Anubandha. Anubhava - 3 - Apprehension. Anubhava - अनुभव - Fruition is the ripening or maturing of Karmas.
अनुबन्ध Adjunct.
S 8/48
-

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Anubhava - 37792 - Knowledge. Anucara - 34GLER - Attendant. Anubhayagata sthana • अनुभयगत Anubhaga Kandotkarana - अनुभाग FIFA- Non-both located station. काण्डोत्करण - Energy split cast. Anubhaya manoyoga -34749 Haile- Anubhāga Kaņdotkaraņa Kāla - Neutral i.e. neither true nor false mind अनुभाग काण्डोत्करण काल - Energy split vibration.
cast period. Anubhaya svabhāva-377944 194TA -
Anubhaga sthana - अनुभागस्थान - The Which is not possessed of dual charac
various types of pleasure - pain conter.
sciousness resulting from the manifesAnubhaya vacana yoga - 37144 tation of corresponding karmas, can not gatum - Neutral speech vibration. be spoken of as belonging to the soul. Anubhaga - अनुभाग - The potency Anubhaga siksma Krsti - अनुभाग with which matter attaches itself to puente - Energy fine tract. Atman, Reduction of energy, Fruition, Anucatan - 3403927 - Particle fission. Intensity, Energy.
Anudaya upasama - 34164 34914 - Anubh a ga-37341 - Things of pecu
Riseless Subsidence. liar taste is intensity or fruition. Just as
Anudghāta - 375641a - Uncommuted. the milk of the goat or cow has each its
Anugama - haut - Information, own preculiar taste of greater or less
Generalisation. sweetness, so also does fruition differ corresponding to the potency of karmic Anugāmi - 37" - The following. matter.
S-8/3 Anugraha - 3474E - Means beneficial Anubh aga bandha - 379T TAT- to both the giver and recipient. The That is the intensity or the character - giver accumulates merit and the gift strong or mild - of the actual fruition of promotes right knowledge and so on in the karmic matter;
the recipient. Anubhāgabandha adhyavasāyā Anukampā - 3474441 - Compassion, sth a na- 375477 3784048TT- Grace. Energybond impure phase station. Anukampā - 370104-41 - If any one Anubhāga Kāṇ daka · 371941 moved at the sight of the hungry and the 106 8-Energy split or energy cutting.
miserable offers relief to them, out of Anubhāga Kāṇ daka khāndana -
pity, then such behaviour of that person
is love or charity. . 3474710105 EU57 - Energy split
Anukampayukta-अनुकम्पायुक्त-Comcutting.
passionate. Anubhāga Kāṇ dakayama-3774M.
Anukrama - 1995 - Succession. काण्डकयाम - Energy split length
Anukrti - 313ęsfor - Replica. . Anubhaga Kar daka ghata - 371
Anukrsti - 375este - Overlapping, भागकाण्डकघात - Energy split destruc
The law of subsequent tract tion.

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thing.
(19) Anukrsti Khanda - अनुकृष्टि खण्ड - Anumana bhasa - अनुमानाभास- InferSubsequent tractpiece.
. ence fallacy. Anukta - 37847 - Anukta is what is Anumiti - 31 fa - Inferential Knowlimplied and not expressed. S-1/16 edge. Anukula - 327188267 - Coincide, Con- Anumodana - 37341G7 - Approbation formable, Congenial.
approval. Anupasamhari . अनुपसंहारी - Non Anupacaritā sadbhū tanaya . exclusiveness.
3779afalhg 474 - Informal non-exAnumantā - 3744*||- Consentor. istence purport Anumata - 39946 - Approval of what Anupacarita asadbhūta vyavahārhas been done.
anaya - 3754977 344699 29ERT4 - Anumāna - 377419 - Inference.
Non conventional and relative aspect of 34T - (Anumana) - The knowl
attending to the unessential nature of a edge determinant of that which is to be proved (i.e., the major term, called in
Anupacarita sadbhū tanaya-37693fa Sanskrit să dhya), derived through the
सद्भूत नय - Informal existence purporn. mark (i.e., the middle term called in Anupakrama Kāla - 3434554 of 17 - Sanskrit linga) which is inseparably Non birth time. connected with the same, is known as Anupakramāyuşka - 37014-ry.co - anumana (inference) : being a With unbreakable age celestials, hellpramā nait is free from invalidity like ish, humans and subhumans of enjoyperception.
N.5. ment region as well as some great men Anumāna - 37546 - From 371 after out of 63 salakā purusas (24 an 96- to measure, and hence to know. Tirthamkaras, 12 cakravarties, 9 is so called because by means of that Narayanas, 9 bālabhadras and 9 particular kind of knowledge, a thing pratinārāyanas) who attain liberation though remote in time, space and na
from that life are called 37345414 ch. ture is measured out to the mind, after
They die a natural death. one has recollected the relation of invarirable concomitance ( fr) be
Anupbalabdhi - अनुपलब्धि - Non-cog
nition, The negatively cognised. tween fors (eg e.g. H and falls
Anupalabdhi hetu - 3453491f@ - (71847 e.g. afe).
Negative middle hypothesis, Negative 37919 o ste - Anumana is of two middle basis premise, Relation of negakinds: स्वार्थानुमान and परार्थानुमान. The tion. former is the अनुमानwhich is conducted Anupalabdhi sama - अनुपलब्धि समा - for one's own enlightenment; the latter Parity per non - apprehension, Parity for the enlightenment of others.. . per non - generation, Imperceptible Anumāna badhita - 37 alfa - balancing) Inference refutable.

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(20) Anupalambha - 346146747 - Non-ob- (1) B r uant i.e, everything is subservation, Voidness of the world ject to change or is transitory. Anupama - 3144 - Incomparable (ii) 379MUTLU - i.e.unprotecti-veness Anupameya - 375444 - Incomparable
or belplessness. The feeling that soul is Anupariharika - अनुपरिहारिक - Sub
unprotected from fruition of karmas,
for example, death etc. attendant
(iii) Feria - Mundaneness. Soul Anu pāpa - 3478479 - Subte sins
moves in the cycle of existences and Anupata - अनुपात - Proportionate cannot attain true happiness till it is cut Anupraveśa-3 quasi - Interpenetra- of. tion
(iv) gehora Braha - i.e.loneliness. I am Anupranita - अनुप्राणित - Imbued alone the doer of my actions and the Anuprekşā . 319487 - Reflection,
enjoyer of the fruits of them. Contemplation
(v).STRPRaat - i.e. Separateness. Anupreksā - 3471487 - Meditating on
The world, my relation and friends, my
body and mind, they are all distinct and the nature of the body and so on is
separate from my real self. contemplation (349997) S-9/2
(vi) alfa rada - i.e., Impurity. The Anupreksā . 379489 - Reflection -
body is impure and dirty. Contemplating the knowledge acquired
(vii) raatat - i.e., inslow. The is reflection. S -91/25
inflow of karmas is the cause of my Anityatā - 3freea - Transitoriness.
mundane existence and it is the product Asaran atā - JYRYTAI - Helplessness. of passions.. Samsara - Hr - Transmigration. (viil) BioRideT - i.e. stoppage. The Ekatva - 869 - Loneliness.
inflow of karma must be stopped. Anyatva - RIKA - Distinctness.
(ix)
F T S - i.e. shedding. Karmic
matter must be shed from or shaken out Asucitura - Impurity.
of the soul. A srava - 34662 - Influx.
(x) Michat - i.e. Universe. The Samvara - Q - Stoppage.
nature of the universe and its constituNirjara - Forster - Dissociation. ent elements in all their vast variety Loka - M14 - Universe.
proving the insignificance and miserBodhi durlabha alifu gru - Rarity
able nothingness of man in time and of enlightenment.
space. Dharmasvākhyā tatattvānuprekşā
(x1) anfercatonghat - i.e. Rarity of religious knowledge. It is difficult to
attain right belief, knowledge and conproclaimed by religion.
duct. * * द्वादशानुप्रेक्षा - The twelve reflections (xii) e Hua - i.e. Reflection ön the are -
nature of religious path as preached by the conquerors, namely the true nature of the three fold path of liberation.

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Anurakti - 3 ERP - predilection. Anuratha - +37147 - Curvature. Anurū pa - 314546979 - Congruous, Identical. Anusren i . 31 stunt - The ladder paths of disembodied jivas. Anusreni gati - अनुश्रेणी गति - Linear motion. Anusamcita Addha - अनुसंचित अद्धा - Accumulated period. Anuşthāna - 314181 - Ethico - religious performance. Anusamaya apavartana - 3774424 379984 - Subsequent instant reduction, Subsequent instant climination. Anutkrşta - 375rb - Non minimal. Anutkrsta anubhāga bandha · 3gp 374m apaat - Non minimal bond. Anutkrstaprakrtibandha-अनुत्कृष्ट प्रकृति बन्य-Non minimalconfiguration bond. Anutkrsta pradeśabandha - 315rghe प्रदेश बन्ध - Non minimal point particle bond. Anutkrsta sthiti bandha - अनुत्कृष्ट freifa opet - Non minimal life time bond. Anutkriyamana - अनुक्रियमाण - Non casting. Anutpatti dharma - 37764fe Stof - Those that will never appear. Anutpatti sama - अनुत्पत्ति समा - Balancing the non produced. Anutseka - 37064 - Modesty. . Anuttara - 375TR - The best. Anuttara gati - 3TJERUIT - Salvation.
Anuttara Jñana - 3467511 - Omniscience. Apu - 374 - Particle. Anuparama - 370 44 - Particle ultimate. Anuvargaņā -374 qofon - Atoms molecule, Particle veriform. Anuvi cibhā saņa - 347alfament - Speaking harmless words. Anuvrddhi - 317@rosa - Subsequent increase. Aņuvrata - 3tuga - Small vow, Lesser vows. Anuvrtti - 3779fa- Conformity, Co
ordinate. - Anuvrttipratyaya-अनुवृत्तिप्रत्यय -No
tion of sameness or similarity. Anusasana - 3779647 - Instruction. Anuşthāna - 31781 - Practice. Anuyoga - 3 pet - Exposition, study. Anuyoga - 314T - Departments of scripture. Jainas recognise four main departments of their scripture - (i) Prathamānuyoga - Dealing with the life of Tirthaṁkaras and other great personalities. (ii) Karan ānuyoga (aurauit) - Dealing with the structure and of constitution of Loka, the cosmos. (iii) Caran ānuyoga (acum ) - Dealing with principles of conduct prescribed forthchouseholder as well as Sanyasi .(iv) DravyānuyogaGourmet - Dealing with the metaphysical aspects of reality. Anuyojya - 375141cyl - Censurable. Anvaya - 34-04 - Method of agreement, Con-comitance in agreement, Logical connection with cause effect.

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(22) Conclusion affirmativelogical connec- Anyatva - 34RTA - Distinctness. tion.
Anyavivahakarana अन्यविवाहाकरणAnvaya datti - 3 peru cher - Concord
Arranging marriage of these outside the assignment.
family. Anvaya drstanta - अन्वय दृष्टान्त -
Anyonya - 37RIRI - Mutual. Affinnation illustration.
Anyonyabhava - अन्योन्याभाव - MuAnvaya dıştāntābhāsa - 3774 tual non-existence. ÇERTIYTH - concord analogy fallacy. Anyonyanirapeksa - TRIFR99.Anvaya vyatireka - 3page fala - Independent.. Affirmative negative.
Anyonyapravesa - अन्योन्यप्रवेश - MuAnvaya bhāva-poeta - Non ex- tual interpeneterating. istence of coherence.
Anyonyabhyasta rasi - अन्योन्याभ्यस्त Anvayi-37-02 - Concomitant, Con- Tf91- Mutual product set. tinuant.
Anyonyabhyasta rasi- अन्योन्याभ्यस्त Anvaya vyabhicara -37-99 fitar - JYT - 2 raised to the lower number of Affirmatory violation.
- Gunahānis in one unit of bondage. Anvaya vyapti - अन्वय व्याप्ति - Affir
Apadhyāna - 3798216 - Evil thinking. mative concommitance. Anvaya dravya - 3704 504 - Foreign
Apagata veda - 3444100 - Subdued
sex. substance. Anyadrstisanstava - अन्यदृष्टिसंस्तव
Apakarsa Kala - अपकर्ष काल - DePraise of wrong believers.
clining times.
Apakarşaņa - 39446660 - Decrease of Anyamanaska - BRITE-One who
duration has his mind in another object. Anyamud - 34R14C - Attraction for
Apakarsana bhagahara • अपकर्षण something else.
ETTER - Downtraction divisor. Anyapoba - 3RIILTE - Mutual non- Apakrşta - 37995 - The law of existence.
downtract. Anyatva - 3Pria - Non identity. Apakrsta dravya -3745&gon - Down Anyathakhyati - अन्यथाख्याति - Re- tracted fluent. verse manifestation.
Apanayana dhruvarasi अपनयन ध्रुव Anyathānupapatti - 3PR181C44f - TT - Reduction pole set. The impossibility other wise, In com- Apara sa mgraha naya - 374884674 - patibility with the contradictory, Logi- Non-ultimate generic stand point. cal impossibility in the absence of the Aparatva-31489 - Non-priority, Nonother, Negative con-comitance, Uni- precedence. versal concomitance.
Aparādha - 374474 - Fault. Anyathasiddhi अन्यथासिद्धि - Condi- Aparā vidyā - 34faen - Empirical tionality. :
Knowledge.

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(23) Aparigrhītā - 374 fujeta is a harlot Apalā pa - 3796119 - Repudiation. without a husband.
Apana - 37474 - Breath of inhalation. Aparihara - 344FER - Non rejecting. Aparthaka - 37978107 - Want of syntacAparihārika - 394felfos - Atainted tical construction, Incoherent. ascetic.
Aparthika - 3741f8f - Purposeless. Aparinatadosa- अपरिणत दोष - Tak- Apauruşeya - stutta - Impersonal. ing water or liquid foods that have not Apavana - 379197 - Vitiated. been purified by sterilisers, such as
Apāya - 37474 - Misfortune, Calamity. powdered cloves to render them unsuitable for the breeding of living germs.
Apaya ( 37474) Calamity - Calamity is Aparin amin - 374fufte - Immu
the tendency to destroy activities which table.
lead to prosperity and biss. One must
contemplate that violence etc. lead to Aparyapta - अपर्याप्त - Incompletely
calamity and shame in this life and in developed, Non developable, Non-de
the life to come. veloped, Incomplete development of
अपेक्षैकान्त तथा अनपेक्षैकान्त का निराorgans and faculties, incompletion. Aparyapti namakarma - अपर्याप्ति
करण-Therefutation of apeksaikanta 71497- Non-developability genetic
and anapek saikā nta - If things have
nothing by their own right, no relations code.
can contribute anything to them, or the Aparyaptinama Karma-अपर्याप्ति नाम
relation must be held to be creating op - That which prevents the full
something real out of void. If we hold development of these six kinds of that things are established absolutely completion, is the name-karma of independently of all relations then we incompletion.
S-8/11 fail to understand how and why they Apavada sūtra - 37491GE - The · should at all enter into a relationship sūtas concerning the exceptions of the
with each other and in this way the general rules of conduct.
possibility of the universal and hence Apavarga - 37900f - Salvation.
also of the particular is destroyed.
Apta - verse 73. Apavaraganirupana-अपवर्गनिरूपणNature of emancipation.
Apkāya-3740519 - Water bodied, water Apavartana - 37490 - Cancellation.
creature.
Apkāyika - 374051fa - Water bodied. Apavartya - 37497 - Shortening by
Apoha - 3747€ - Assimilation, Negathe presence of external objects such as passion, weapons etc.
tion of opposite A pavartyāyusa - 379984feu - Those
अपोहवाद - Apohavada is the name whose lives are cut short.
given to this theory according to which Apādāna kāraka - 374164 Art -
an object is conceived to be the negation
of its opposite. Digna ga is the earliest Ablative case.
exponent of this theory. He expounded Apasarana - 3747201 - Regression.
it in his Pramāna Samuccaya in the

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·
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extreme negative form which has just been illustrated. This form is specifically designated as अन्यापोहवाद . The thesis of Dignaga that apoha signifies nothing but negation fails to commend itself to Santarak sita and Kamalas ila. These latter thinkers take a realistic view - which may be described as an antithesis to that of Dignaga in which 3 signifies a positive content. They treat negation in the sense that the nature of this thing is not the nature of the other thing as only an implication which does not form an integral part of the positive felt content but arises later when reflection plays upon the felt
content.
Ratnak irti comes upon this scene, where we find an unbridged gulf between the negative and the positive views on 37 and attempts a synthesis. As a necessary step in this attempt he rules out the realistic argument that apoha denoetes a positive content only and that the negative import is just a later logical implication following the elusive perceptual presentation of the positive content. He is equally firm in repudiating the converse view of the negationist that apoha is purely negative and that its positive reference is a later logical deduction. His own view is that apoha is both positive and negative in its meaning (or content) and that both these elements are presented at once.
Apohavada - अपोहवाद - Negationist. Apradarśita vyatireka - अप्रदर्शित व्यतिरेक- Undemonstrated con comitance indifference.
Apradarśitānvaya - अप्रदर्शितान्वय Undemonstrated Con-comitance in agreement.
Apradesa - No spacepoint, without space points.
Apramatta - अप्रमत्त Non careless
ness.
-
-
Apramatta samyata - अप्रमत्तसंयत Perfect self-control.
.
-
Apramatta virata अप्रमत्तविरत Perfect vowed, Seventh control station. Aprama - अप्रमा - Error. Aprama na - 379411 - Erroneous cognition.
-
Apramāna dosa - अप्रमाण दोष - Eating without measure, i.e. more than what is permissible.
Aprāpta kala - अप्राप्त काल - Violation of the temporal order.
-
-
Aprasasta - 3 - Non-gracious. Apraśastavihā yogati - अप्रशस्त विहायोTf-Awkward motion, Unpleasant gait. Apratighati - अप्रतिघाति Nontunnelable.
Apraptisama अप्राप्तिसमा - parity per
non conduct. Apratibuddha - अप्रतिबुद्ध - Unfrust
rated.
One who believes that the Atman is identical with the various impure psychic states caused by subtle karmic matter or with the gross organic body is called fag, one devoid of discriminative knowledge such an Aprati Buddha, is called for one who identifies himself with external objects. Unre
.
Apratibandha - अप्रतिबन्ध stricted, Unobstructed.

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(25) Apratibh āsatva - zufarhra - Non- Apratyākhyānāvaraņa. cognisability.
39YRIGHT-OUT - Preventing partial Apratighāta - Hureng - Moving self-control, that which arrests even through solids as if they were empty partial abstinence of ascetic, Passions spaces.
hindering partial restraint or conduct. Apratikramana - अप्रतिक्रमण - Non- Aprapyakarita - अप्राप्यकारिता - The repentence.
doctrine that a sense organ is not bodily Apratipatti - 3tyfarefa - Non-availa- contact with its object. bility.
Aprthak vikriyā - 37996 falsell - Apratipāta - 3yfaya - Unfallibility, Inseparable transformation. Non termination.
Apratyakhyana . अप्रत्याख्यान - Partial Apratipātin-3yfayıfara - Infalliable. vow preventing. Apratisarana - syfarpur - Non pur- Apravicāra - gyeter - Without suit of the good.
sexual desire. Apratiş thita - 3tufaisa - Individual Aprādešika - 344ICT8124 - Dimensionwithout host bodies.
less. Apratişthita pratyeka vanaspti Aprāvrta - 37919a - Nude. kiya- अप्रतिष्ठित प्रत्येक वनस्पति काय - Aprayojaka - अप्रायोजक - InadmisSingle bodied individual vegetable. sible. Aprathaka siddha - अपृथक सिद्ध - Apasiddhānta - 37464 96 97 - Tenet Inseparable.
deviating. Aprathakasiddha sambandha अपुनर्बन्धक - The apunarbandhaka is अपृथक सिद्ध सम्बन्ध - Inseparability. described as possessed of those meritoApratipatti - 34yfayfa - Default of rious qualities which stand in opposiunderstanding.
tion to the defects of a welcomer of the Apratisthita - अप्रतिष्ठित - Non host worldly existence, besides, he is de
scribed as one whose meritorious qualiindividual soul.
ties are in most cases ever increasing. Aprati ta edita - Unproved.
Yoga - 178. Apratyakhyana - अप्रत्याख्यान - Non- Apunarbhava - अपुनर्भव - Freed from · renunciation
rebirth. Apratyakhyāna kas āya-
3 G Apunarāgama - 3796RMTH - The state 4,474 - Intenser type of passion which from which there is no return to the hinders partial abstinence (small vows) world liberation. Apratyakhyana kriya (अप्रत्याख्यान Apurvakarana - अपूर्वकरण - New Fotell) is not renouncing what should be thought activity, Unprecendented oprenounced, owing to the operation of eration. karmas hindering restraint and disci- Apurvakarana -3740 - Stage of pline.
new thought activity. 'S-9/1

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(26) Apurva sparddhaka - अपूर्व स्पर्द्धक -
position of the left leg, which is placed Unprecendented super variform..!
under the right thigh. Apurva sparddhaka - अपूर्व स्पर्द्धक -
Arddhapudgalaparivartana अर्द्धपुद्Apūrva sparddhakas are those mol
गल परिवर्तन - Half the time of whirling ecules, the fruition of which has been
round matter, Semi matter, Change enfeebled by the thoughtactivity in this
period. stage.
Arddhavartulakara-अर्द्धवतर्तुलाकारApūrva yoga - 3yyam - Incomplete
Semi circular. vibratory.
Arddha viksipta - अर्द्धविक्षिप्त - Be
wildered. Apurvakaranaksapaka - अपूर्वकरण 4740 - The self experiences, The stage
Arddha vrttakara - अर्द्धवृत्ताकार - of destroying new thought activity.
Semicircular, Apsidal. Apurvavada - अपूर्ववाद - Doctrine of
Argalā - 37 - Latch. merit and demerit.
Arhadbhakti - ECHPORT - A devotion Apūrvartha - 39 atef - Previously
to omniscient lords.
- He is Arban (i.e. uncognised object, An object unknown before.
worshipfulone) whose glory consists of
lustre, conation, knowledge, supernatuArati - 37f - Disliking, Dissatisfac
ral accomplishment, happiness, afflution, Hatred, Ennui, Non-indulgence
ence and the leading lordship of the Displeasure in regard to sense activi
three worlds. ties.
Arhanta - 316T - The lord who has Arati - 37 - Absence of pleasures.
attained omniscience and is still associArddhacandra - hana - Crescent
ated with the corporeal body. He remoon.
mains in the world till the end of his Arddhatis tha - 37 B - Half seated. lifetime., Worthy of worship. : Arddha cakravartin - अर्द्ध चक्रवर्तिन् Arhadbhakti-अर्हद्भक्ति - The worship Semi cakravartin, A vasudeva. of omniscient lords. S-6/24 3Tasa ashanit ata ta - An Ardha Arihantas - 3ften - These are all the Cakravartin may be either a Nārāyana souls who have reached kevala Jn ana orhis opponent Pratinārāyaṇa. In each or omniscience and possess the twelve cycle of time there are nine Nārāyaṇas unique qualities in this bodily life and and nine Pratinārāyaṇas.
as a result of which who have preached Arddhaccheda - 3426040096 - Successive
and are preaching the way to liberation
to all beings. divisions. Arddhanārāc-34RIE - Weakjoint.
3726 721 frasa asit fasterardi (The
adorable Arhantas, liberated souls, Basi Tam - Ardba-Padmāsana -
Siddhas have no sense activities, nor do The semi padma posture - which differs
they)cognise objects by (the processof) from the Padmāsana in respect of the perception (370UE) etc. nor have they

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(27) the sense pleasures. They enjoy infinite Neminātha should marry Rajamati. knowledge and happiness without the
So while he was proceeding in proceshelp of) the senses.
sion to the house of his father-in-law, he BORE À fan 37467 - Arhanta is
heard the groaning of some animals and also pure (T5), as he is void of eighten saw some of them tied to pillars. When kinds of faults, viz., bunger, thirst, fear, he questioned others, he was told that aversion, attachment, illusion, anxiety, the animals were intended to be killed oldage, sickness, death, fatigue, per- for food to some of the guests attending spiration, pride, displeasure, astonish- the marriage. His heart melted with pity ment, birth, sleep and sorrow.
and he drove back his chariot. He re
Dr. page 114 nounced the world and took to ascetiArhanta - 3716 T1 - The term Arhanta cism inspite of the entreaties of Shri denotes a perfected being who is still Krsna and other relatives. When in the world, i.e. who has still his bodily. Rajamati came to know of the turn of state. It corresponds to the term events, she too abandoned her royal life “Sayogakeval i”, the person who at
and became a nun. He preached the
religion of compassion, self control and tained kevalaj ñana or perfect knowl
renunciation in the kingdom of edge and who still has yoga or Mana, Magadha, Pallavaetc., before he retired Vacana, Kriya.
to Girnār where he attained Nirvāna 3776m ezt a 34.9T - That pure after severe penance. soul existing in an auspicious body, References have already been made to possessed of (infinite) faith, happiness, the mention of the name of Ariş tanemi knowledge and power which has de- in the vedas and to the opinion of Dr. stroyed the four Ghatiyā karmas is to
Radhakrishnan who does not doubt the be meditated on as an Arbanta.
Dr. 50
historicity of this Tirthamkara. Dr.
Prā nanátha, whose reading of a copAristanemiorNeminatha-अरिष्टनेमि
per-plate grant by the babylonian king af 779 - Ariş tanemi has been men- Nebuchadnazar 1 of 1140 B.C. has been tioned in Rgveda referred. He was born published, has stated that the king had at Mathura on the second day of the come to mount Revata to pay his hombright half of the month of Srāvana, age to lord Neminātha. Dr. Fuherer has His father was Samudravijaya while
declared on the basis of his studies on
the archaeological discoveries at his mother was Šivādevī. Vasudeva,
Mathura that Nemin a tha was a historithe father of Shri Krsna was the younger brother of Samudravijaya.
cal personage. Dr. Kamtā Prasadmen
tions that some inscripitions of IndoThey belonged to the yādava Ksatriya
Scythian period make express referclan. According to Jaina Purana, king
ence to this Tirthamkara. It is stated in Ugrasena had a daughter by name
the ādiparva of the Mahābhārata that Rājamati. It had been settled that
the epic war took place at the advent of

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kali-era which is said to have com- menced 3101 years B.C. Neminātha was a cousin and a contemporary of Shri Krisna, though he did not participate in the war like the latter. The Jain. pura nas assign 2750 years before the birth of Parsvaas the year of his attainment of Nirvana. This calculation almost tallies with the calculations made on the basis of Mahabharata war. Until further evidence of unimpeachable character becomes available, it may not be erroneous to accept these dates to uphold the historicity of Lord Neminātha. In this connection, quite noteworthy is a paper “before Mah āvira” by Dr. R. Williams pub- lished in the Journal of the Royal Asiatic Society (April 1966). In his opinion Nemi emerges from the background of the traditional hagiography with a profile at least as clear as that of Pārsva.
Com. 35-36 भगवान अरिष्टनेमि (Lord Aristanemi) Dr. Fuherer on the strength of bisknowledge about the valuable Jaina antiquities of Mathura declared that Nemin atha was an historical person. Prof. L.D. Barnet gives credit to the Jaina belief and writes - “I would venture to point a fact which hitherto, I believe has not received the attention it merits, namely the corrobo ration supplied by Jain Legend. As is well known the Jain Tirtham kara Mahāvīra Vardhaman was preceded by the Tirthamkara Pārsvanātha, whose predecessor again was Ariş tanemi, whom Jain traditions represent as a contemporary of Krisņa
vasudeva. If we assume an interval of 200 years between each of these Tirthařkaras, as seems on general grounds most suitable, we bring Ariş tanemis date up to 1000 B.C., which nearly corresponds with the date assigned on other grounds byMr. Pargitor to the Bh ārata war, in which according to the tradition Krisņa took part near 950 B.C. In the Mahābhārata Ariştanemi is styled specifically as Jine svara which is Jain term. He has been described there as preaching Ahimsā doctrine. Animage of Tirthamkara Aristanemi belonging probably to the reign of Kaniska was unearthed at Kankälitila Mathura and bears an inscription which runs thus: 34......................920() a 2 fa 202 ब धितुमि (तशि) रिये भग्वते अरिष्टणेमिस्य (ar) Itmentions that the image of Ariştanemi was caused to be built by Mitasr i in the 18th year (of the Kushana era). Another inscription belonging to the Indo-Scythian period is found inscribed on a Sarvatobhadrikā image of the Jinas at Mathura. In the Chā lukaya inscription at Laksameśvara, the twenty second Tirthamkara has been styledas Sankha Jinendra, Sankha meaning conch being his cognizance. Dr. Prāņa Nātha published a copper plate grant of the Balylonian king, Nebuchadnazar (1140 B.C.) which mentions that the king came to revata to pay homage to lord Nemi.

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The following verse from Skanda Purāņa Prabhāsa part XIV, 94-95 is worth noting: वामनोऽपि ततश्चक्रे तत्र तीथविगाहनम् । याद्रग्रूपः शिवो दृष्टः सूर्यबिम्बे दिगम्बरः ॥ पद्मासनस्थितः सौभ्यस्तथा तं तत्र संस्मरन् । प्रतिष्ठाप्य महामूर्त्तिं पूजयामास वासरम् मनोऽभीष्टार्थं सिद्ध्यर्थं ततः सिद्धिमवाप्तवान् । नोमिनाथ शिवेत्येवं नामचक्रे स वामनः ॥
Translation Vamana regarded the place as a Tirtha. The (true) form of
-
Siva, even that Digambara (Undressed) form was seen in image in the sun! Recalling the form of the lord, seated in the Padmasana (the sitting yoga posture with legs crossed) which is the embodiment of tranquility itself, he established the image of Vamana and worshiped it. This he did to attain to the fulfilment of the wish of his heart. This wish was fulfilled! that va mananamed Neminatha Siva.
In accordance with Jaina traditions lord Aristanemi was the first cousin of the Hindu God Lord Krsna. Samundra Vijaya, the father of Lord Ariş tanemi, and Vasudeva the father of Lord Krsna, were brothers. Aristanemi was born at Saur ipura, a big town on the bank of Yamuna near Agra.
With perfect self control Aristanemi immersed himself in the deepest contemplation. Upon the annihilation of the four destructive karmas Ari stanemi came to be possessed of omniscience. A-37-40 Arpan abheda - अर्पणभेद - Great difference in the presentation.
Arpita - - Prominence given to one characteristic from one point of view.
Artha 372f Object, The object of knowledge. Artha-372-The subject of meditation is the object. It is either substance or mode. S-9/44. Arthagrahana - अर्थग्रहण - Comprehension of meaning, The cognition of the object. Arthajanya - अर्थजन्य - Generated by an object.
Artha Katha - अर्थकथा - Money gossip.
Artha kriya - अर्थक्रिया - Positive effort, exercise of cause efficiency. Arthakriyākarita - अर्थक्रियाकारिता - Practical utility, Causal efficiency. Arthakriya samarthya - 372ff सामर्थ्य - The capacity of the generation of practical consequences. Arthapada 32 - Meaning foot - A combination of letters which conveys some meaning as "bring fire" Arthaparin āma - अर्थपरिणाम - Object
transform.
.
-
Artha paryaya and Vyanjana paryāya - अर्थपर्याय और व्यञ्जन पर्याय Dravya is but an entity that is continually changing. This triple nature of reality that is permanency through births and deaths through creation and destruction gives to dravyaa charactirestic mode of existence every moment. This continuous flow of the real is parallel to the continuous flow of the duration of time. This intrinsic change of dravya is known as arthaparyaya. All the six dravyas have this arthapary a ya.
-

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Artha patti - 37ef4fe - Implication, Presumption. Arthapattisama . अर्थापत्तिसमा - Parity per implication. Arth a vagraha - 37e1fque - Distinct apprehension. Arthā vagraha - (379fque ) - Distinct apprehension is arthā vagraha.
*S-1/18
Vya njana paryāya is not merely the cross section in the continuous flow of dravya. Vyañjana parya ya has a pretty fixed duration of existence. Besides the
the molecular aggregation and disintegra- tion that take place every moment in a physical object, the object may have a particular mode of existence as pot, for example for a certain duration of time. This paryāya of pot is vyañjana paryaya of Pudgala. Similarly for Ji va. The continuous change that takes place in conscionsness is Ji va's arthaparyaya. Its existince as a par- ticular organism as a man or a deva with determinate age is vyañjana paryāya of Jivas. Thus Ji va and pudgala have both the kinds of paryayas where as the other four dravyas have got only arthaparyāya alone. Arthaparyaya naigama naya · 3eferente 1474 - Object event figura- tive purport. Artha pradhāna - Sefget - Money oriented. Artha prakās'a - 37effanti - The illumination of the object. Artha rupa • अर्थरूप - Condensed form. Arthasa maya - 372f4149 - The system of reality. Artha samdrsti - spetsiçfee - Object Shifting. Arthādhikara - 37effelnir - The subject of a chapter etc. Arthantara - 37217FR - Irrelevant matters, Different irrelevant digression, Shifting the topic.
Artha vyabhicāri . 379fafutart - Correspondence with fact. Arthopalabdhi - अर्थोपलब्धि - The cognition of an object. Arti - 3110 - Pain. Arun ābha - 3750174 - Coral. Arupi - 3776 4t - Non perceivable, Immaterial substances, Asamavāyi Kārana . 377491 ORO- Non material cause. Asamiksyadhikarana . असमीक्ष्याfuchu - Indulging too much action without considering the object. Asa mkhya - 37404 - That which is beyond numerable is innumerable. Asa mkhya guna - (TEICA TU - Innumerable fold. That which is innumerable fold is innumerable fold.
. S. 2/38 Asa n gati - 3945 fot - Incompatibility. Asatpratipaksa hetu - असत्प्रतिपक्ष हेतुAbsence of a counter vailing probans. Asadharana - असाधारण - Uncommon. Atis'aya yukta - faxriyo - Unparalleled. Asabhyavacana-असभ्य वचन - Vulgar words. Asada rambha - 3T4GR1797 - An evil activity.

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Asadbhava sthā panā 3742419 स्थापना- Non existent phase installa - tion.
Asadbh ū ta vyavahara naya - असद्भूत व्यवहारनय - Non substantive behavorial purport.
Asadgun odbha vana
असद्गुणोद्भावन - Proclaiming noble qualities absent in oneself.
Asadvada- 34 - Theory of nonexistencs.
Asadvedya - असवेद्य- Karma causing pain, Inauspicious feeling producing karma, Unpleasant pathos functional. Asakta असक्त Free from attach
ment.
Asama najā tiya pary a ya असमानजातीय पर्याय - Dissimilsar genus
event.
Asambhava doşa - असम्भवदोष - Im - possible fallacy.
Asamartha kārana असमर्थ कारण - Incompetent cause. Asamīkşitādhikarana - असमीक्षिActing unthinkingly, Im
prudent operation.
-
Asanjni 3 - Irrational being. Asa mhataparā rthata - असंहतपरार्थताSubservience to a non composite entity.
-
Asamkhya - Asamkhyāta . असंख्यात
•
able time.
-
·
(31)
- Innumerable.
Innumer
-
Asa mkhya ta asa mkhyāta - असंख्यात з- Innumerate innumerate.
Asa mkhy a ta an u vargana - असंख्यात अणु वर्गणा Innumerate particle variform.
-
Asa mkhyata bhāgavrddhi - असंख्यात भाग वृद्धि - Innumerable part increase. Asamkhyata guna hāni - असंख्यात गुणहानि - Innumerable times decrease. Asamkhya ta guna vrddhi - असंख्यात गुण वृद्धि - Innumerable fold increase, Innumerate times increase. Asamkhyata nuvargaṇā - असंख्याताणु वर्गणा - Innumerable atoms
molecule.
Asamkhyeya-i-Innumerable.
A s'ana-379-Food, Articles of food. Asandigdha-if- Non susceptible to doubt, Indubious.
Asamkhyāta nāma - असंख्यातनाम Innumerate denomination.
Asamjni - - Non-intellectual.
Asamjnitva sthiti - зisicaffa
Non intellectual lifetime.
Asamkles'a - असंक्लेश
-
Purity of
thought. Asammati - 314 - Non-recognition.
Asamprāptāsrpātikā - असम्प्राप्तासृपाटिका - Quite a weak joint. Asampragrhita atman - असम्प्रगृहीत 314-Enjoining non-obsession of the
mind.
Asamyak - असम्यक् - Unauthentic. Asamyama 3 - Incontinence, Non-restraint, Non-observance of religious rites, unrestrained.
Asamyami - असंयमी - Incontinent. Asamyata:- असंयत Non-restraint, Uncontrolled.
-

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(32)
Asamyata - 37 - They who are never vowful in their dealings with 14 classes of souls and 28 kinds of sense objects should be known to be without control (Asamyata) G.J. 478 Asamyatasamyagdrsti . असंयत Heriçiçe - Vowless right belief.
S-9/1 Asa myukta - 3744 - Non combined. Asanga - 3945 - Free from attachment. Asari ra - 38te - A pure disembodied body. Asa mgata - 37497 - Untenable. Asaranata - 373RUTI - Helplessness. Ašariri - 342 - Without a body. Asa myata - 3702a - Non regulated. Asamyata samyaktva . असंयत
pelora- Non-regulated serenity. Asamksepa addha - असंक्षेप अद्धा - Minimal duration of trail.. Asat 3THCL - Non-existent, Non-entity, Non-existence, Non-being. Asat i poșaņa - 30dilutou - Maintenance of prostitutes etc. Asatkriya - Part 1 - A sinful action. Asattva - 37 - Non-existence. Asatya - 37484 - Unreal. Asatyamanoyoga - 3746 False mind vibration. Asatya vacanayoga - 34679972 False speech vibration Asadhana ngavacana असाधानाङ्गवचन- The statementof other than essential condition of influence. improper reason.
Asa dhārana - 3TATORU - Uncommon, Distinct. Asädhäran a rūpa - 37A18RY 1579 - Unique property. Asākşat - 3HHTEITĮ - Mediate. Asamkhyata bheda - असंख्यात भेद - Innumerate types. Asambhogika . असाम्भोगिक - Non commensal. Asanti - 3711F - Inquietude. Asarira - 37 PRTS - Bodyless. Asasvatavada - 37290 Hals - Annihilationism. Asubhayoga - 37774741741 - Wicked activity. Ašuddha dravyavya ñ jana naigama naya - 3725 o ato 914 74 74 - Impure fluent token event figurative purport. Asubha upayoga - 37714 3441 - Ungracious attention. Asuddha dravyā rthika naigama naya- अशुद्ध द्रव्यार्थिक नैगमनय - Impure fluent gauge event figurative purport. Asampratam - असाम्प्रतम् - Height of impropriety. Asat - 37751 - What is not laudable is asat.
S-7-14 Asātā - 34481 - Feelings of anguish. Asätā vadani ya - Tha agrica - Unpleasant feeling, Pain feeling karma, Unpleasant feeling producing karma. Asatpratipaksa hetu - 3THCF THET - Absence of a counter vailing probans. Asā vadha na-374194T - Unmindful, Regardless.
otuonane

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Asiddha - 31 - Non existent, Unproved, A worldly soul, Non-attainment of perfection, Unaccomplished. Asima - Everlasting.
Aslila - Indecent.
Asloka Aspasta - अस्पष्ट -
Unintelligible.
Asnana - अस्नान - Not taking bath. Aspṛsta - Not-touched.
·
- Dishonour.
(33)
Aśrutani'śrita - अश्रुतनिश्रित backed by spiritual learning. अश्रुतनिश्रित (Asrutani's rita) - The a śrutani śrita perceptions are those which are devoid of the background of previous education of the perceiver. J.B.P. Page-7. Aștabhuji - зey - Octagonal. As tamūlaguna - अष्टमूलगुण - Eight fundamental virtues.
Astakon iya - अष्टकोणीय - Octagonal.
-
Not
Astanga samyak Jnāna - अष्टाङ्ग सम्यक् ज्ञान - The eight pillars of right knowledge are - (1) Grantha Reading, writing and pronouncing every letter and word correctly.
(2) Artha - Understanding the meaning and full significance of words, phrases and the text.
(3) Ubhaya-344- Reading, writing and speaking with full and proper understanding of the import of what is read, written and spoken.
(4) Kala - Observance of regularity, punctuality and propriety of time. Improper and unsuitable occasions should be avoided.
(5) Vinaya Reverent attitude. (6) Sopadhana-Propriety of behaviour. (7) Bahumana - Zeal.
(8) Aninhava No concealment of knowledge or of its sources. If knowledge is pursued in the manner stated above, it will be properly and progressively acquired and promulgated. Aş tapada - 314 - An eight footed animal.
Asti 3
·
Astānhika - अष्टाह्निका - It is performed thrice a year during the week beginning from the lunar eighth in the months of
-
kārtika, Phalgunaand Asaaha. In these days, the fast in observed with varying strictness. J.235 Asteya - 34-Non-stealing. Astamabhakta - अष्टम भक्त Fast of three continuous days. अष्टप्रवचनमाता Both the three Guptis and five samitis are sometimes grouped together under the name of Aṣṭa
pravacana Mata, that is "the eight mothers of the creed on account of their fundamental character.
Existent.
Asthi - Bone, Hide. Asthira - 3fter - Infirm frame. Astikaya - अस्तिकाय - Having a body of magnitude, Existent corporeal. अस्तिकाय – (Astikāya) - Ji va and the four Aji vas Pudgala, Dharma, Adharma
ww
·
·
.
-
-
and Akasa have kaya (body) and are known as pancastikayas (the five astikāyas). Kāla, though an Ajiva, has no body. It is Akaya or without body. Dr. page 45. As these exist, they are called "Asti" by the great Jinas and because (they have)

Page #53

(34) many pradesas, like bodies, therefore From the view point of its own identity (they are called) Kāyas. Hence these every entity exists and from the view are called Astikayas Dr. 24
point of others identity it does not exist.
If it is not so everything will be found Astikaya • अस्तिकाय - The term
to exist simultaneously or it will lose Astikāya isacompound name made up
even its own identity. of Asti and Kāya, which respectively
Praman am imamsa P. 12. mean existing and extensive magni
Astitva Kala - अस्तित्व काल - Time of tude. Astikāya therefore means a real thing that has extensive magnitude. The
existence.
Astitva kşetra - 3tfitira - Extent Astikāyās are five in number, Ji va
of existence. (soul), Pudgala (matter) dharma (Principle of motion), Adharma (Principle
Asubha - 34714 - Inauspicious, Disof rest) and ākāśa (space).
agreeable, bad, Unpleasant, UnwholeAsthira- 3afcere - Infirmness of limbs.
some, Ugliness, Vices. Asthira na makarma • अस्थिर नामकर्म
Asubhakāya yoga - 377/44 piti -
Wicked activities of the body. - Unstable genetic code potential.
Aśubhamanoyoga - 34144 then - Asthira nā makarma - 3feer 71406
Wicked thought activities. The opposite of the name karma of
Asubhana ma Karma - 3771 07ffirmness is the name-karma of weakness.
S-8/11
The opposite of name karma of loveliAstitva - 35ftra - Being, Existence,
ness is inauspicious naine karma.
S-8/11 Position. अस्तित्व तथा नास्तित्व - (Position and
Asubha prakrti - 37794@fa - Inausnegation) - Astitva (position) is con
picious type of karnic matter. comitant with na stitva (negation) in
Aśubha vacana yoga - 344999 the same substrate. Nāstitva (nega
Wicked speech activities. tion) is concomitant with astitva (posi
Ašubha vihāyogati - 37alesfaeritifertion) in the same substrate. Jaina - P. Ungracious flight life course.
Aśubhopayoga-37144447 - InausAbsolute unqualified affirmation of picious manifestation of consciousness, existence is not in conformity with the Unwholesome. nature of reality, Absolute negation of
Ašuci - Stylfa - Impurity, Unclean. existence is self contradictory. Fidelity toexperience and thought demands that
अशुद्ध, असत्यार्थ, अभूतार्थ या पर्यायार्थिक existence and non existence both are to 7-Contemplates the same objects in be accepted as equally valid traits in the their varying conditions under outside make up of a real.. Jaina - P. 88. influences. Who does not desire all to be existent with respect to its own identity and non
Asuddbi - 3yfas - Non-purification. existent with respect to the identity of Asura - 37T* - Asura is special name the others. Apta - verse 15. acquired by special name karma. The
29.

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(35) mansions of Asurakumāras are in the At
Atianis ta - zifasifre - Very undesirPan kabahula part of the first infernal able, Very harsh. region.
Atiavara - HORTOR - Very lowly, Asūya -3741 - Prolonged non-figu- Extremely low. rativeness.
Atiīrsā. 3 fasaf - Exess jealousy or Ašvanāla - 37892167 - Horse shoe. rivalry. . Asvāroh i - 399ks - Equestrain. Aticara - 39fitar - Indulgence in the Atadbhāva - 346479 - Substance is pleasures of the world. existing, quality is existing and modi- Atikala - 3401 - Delay, Late. fication is existing, so is the detailed Atikas āya Utkatatā - 39100011 scope of existence, the negation of any
Jropical - Extreme intensity of passions. one of them, in fact, is that negation
Atikaya and Mahakaya • अतिकाय termed as non-identity. Atad vyavrtta - 31aGaia - Things
तथा महाकाय - These are two lords of Mahoragas.
S-476 excluded from their opposite. Atadā kāra sthāpanā . 3TAGIOARE
Atiklesa - auferater - Great trouble. P11971- Non similiar installation.
Atiklista - farate - Greatly defiled
or disturbed. Atad vyāvrtti - 3167 allere - Exclusion of the opposite.
Atikrpaņa-3 frigo 49 - Very nigardly,
Very stingy. Atata - 3772 - A period consisting of
Ati Kutila - 3tfagfest - Very crooked. eighty four laks of atatāngas.
Ati Kūpita - 3tfagofun - Very angry. Atatā nga - 3725 - A period consisting of eighty four laks of trutitas.
Ati Krūra - 3 forsket - Very cruel.
Ati Kopana - 3fa971 - Very irasAtathajnana . अतथाज्ञान - False
cible. knowledge.
Ati Kopatura - अतिकोपातुर - Prone to Athākhyata - 379104 - Perfect con
great anger. duct.
Atikrantacarin-अतिक्रान्तचारिन्-Who Athāpravrtta - 3791998 -
violates the rules of conduct. Conformally tended. Atialaikrta. अति अलङ्कृत - Elabo
Atikraman iya - 3 fois quite - Fit to
be transgressed. rate.
Atuksantika. अति शान्तिका - Very Atibla nga mudra . sfrumnat -
forgiving. Flexed body.
Ati Khara . sferen - Very harsh or Atibhārāropara - FORR1401 -
severe. Overloading is putting more weight
Atikhecara - flestar - Superior to than an animal or a buman being can
S-7/25 reason-ably carry.
semi divine damsels. Atigata - Befana - To enter, To go.

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(36) Atigaccha - Bufanie - To elapse. implements, medicine and shelter. Pure Atkrama • Bufers4 - To pass, To
food must be offered by the house
holder with a pure heart to the ascetic elapse, To pass away.
on the path to emancipation who is Atikramaņa - fish 44 - Transgres
earnest in practising restraint and discision.
pline. Implements such as books which Atkranta - faghta - Passed, Vio
promote right faith and so on must be lated, Discarded.
presented to him. Wholesome and proper At lolupata fer algun - Voracity, medicine must be given to him. Shelter Revenousness.
also must be provided for the ascetic Atipāta.fauna - Killing, Viloence. with great devotion. S-7/21 Atiprasadhana . अतिप्रसाधन - Sur- Atithipūjā - fare LEFT - Hospitality. rounding oneself with the objects of Ativāhana - 1167 - Keeping a sensual pleasure.
large number of vehicles. Atiprasanga - 3 fayhem - Unwar- Advikata - ufafaahe - Extremely deranted extension, Extreme context formed. (Irrevalence)
Ativyāpti culise - Overlapping, Atranjita- strariista - Overestimated. Extreme differentia, Being too wide Atisa mdhana - Bifreien - Playing concommitance fallacy. tricks upon others.
Aticāra - ofiare - Transgressions. Atsamgraha - Hra - Accumulat- Ati ndriya - Braitsee - Invisible, ing even unnecessary articles in large Unsensuous, Super sensitive, Beyond numbers.
the reach of senses, Para sense. Atisaya - safarra - Additional effi- Ati ndriyasukha-taifanya - Super ciency, Development of extraordinary
sensible bappiness. personality.
Atindriya jnana - अतीन्द्रिय ज्ञान - Atiśayita - suferitera - Surpassing.
Supersensuous intuition. Atisaya yukta - safarrerant - Tran
Ati ndriyatā - staligem - Supersenscendental.
suousness. Atisesa - safaxie - An extraordinary
Atisthāpanāval¡ . Bfaremaa - occurrence.
Extreme installation trail. Atisith a panávali ferry 1919f -
Ativyapti . अतिव्याप्ति - Undesirable Over installation trail.
extension. Atisundara - 3 ICT - Exquisite.
Atirjuka. अति ऋजुक - Having avery Atithi - ufafen - He, who moves from
simple nature, in a straight course. place to place without transgressing his self control is called a guest (atithi). Or
Atita - Ta - Gone over, Passed. he who comes on any day without any Ati ucca - 34fe gel - Very high. regularity or definiteness is a guest. At ugra - 3fasy - Very fearful, Very Four things offered to the guest-Food, frightening.

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(37) At Uljvala - 3tfa gwen - Very bright. Aupadhika - 347 - Conditional Au sranta - - Extremely or fictitious, imposed dispositions. tired.
Autpattiki-t ant- Instantaneous. At utkarsa - 37fa praef - Going Avabhäsi . 379 4rt - Revelating. beyond any pride or idea of greatness.
Avacchinna - Hafsyam - Determined. Au ürdhva - tft Free - Very tall. Avadāta - 379610 - Clear. At upa'sānta - Sifat 342178 - Very Avadharanā.Tumo-Determinacalm.
tion. Ati uspa fa 300 - Very bot.
Avadhāraṇatā- STARUNI-Holding. Ati vrata - Bufen - To go beyond, to
Avadhi darśana - tafera ta - Percepescape.
tion through the faculty of avadhi or Ati vrtta - 34fqet - Who has gone into
clairvoyance, Visual knowledge, Clairor carried over.
voyant perception. Atita Kāla waita atat - Past time.
Avadhijñāna - Stafa51a - ClairvoyAtīta samaya rāśi- 4424 TIST- ance Knowledge. Past instant set.
Avadhi - 3797 - Clairvoyance - It Atīta vakya - Ana 9104 - Irrelevant ascertains matter in downward range or
knows objects within limits. S-1/9 Atula - 3469 - Unrivalled.
grafa - Avadhi is of three kinds. Atyaks ara - 3748 - Speaking more Dešavadhi, Parmā vadbi and words than are actually contained in a Sarvā vadhi. All the three are conditext.
tioned by Psychic qualities. But Atyanta - TRATI - Severely.
Desavadhi is also conditioned by birth Atyantā bhāva. TRY1979 - Abso- in the case of Deva or Naraka. lute non existence, Absolute negation, Serafu - Deshavadhi is the very limExtreme non-existance.
ited faculty of perceiving things beyond Audayika - Bicfun - Operative. sense perception is able to apprehend Audayika bhava-औदयिक भाव- Dis
only a limited number of things within positions arising from fruition of
a limited space and within a limited
time. karmas. Audārika - zacifier - Gross.
Des avadhi is said to be of two kinds.
Guņapratyaya and Bhavapratyaya, conAndarila sarira - औदारिक शरीर -
ditioned by Guņas or Psychic qualities Physical body.
and by 'bhava' or birth. Guņapratyaya Audārika sarira angopa nga • Dešavadhi is associated with man and
औदारिक शरीर आङ्गोपाङ्ग - The chief animals and Bhavaprataya with Deva and secondary parts of the physical and Naraka. Guņapratyaya is again dibody.
vided into six kinds :Aughika afera - General.
talk.

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(38)
(1) 34 ( The following) (2) अननुगामी (Not following) (3) TA (The growing) (4) 144 (Decaying or decreasing) (5) 349fen (Limited or bounded) (6) 377afeta (Unlimited or indefinite) Anugāmi -3714 - Which enlightens the things while marching as the sun does. Ananugami - अननुगामी - Which sticks to one and the same thing as the fixed idea of an insane person. In the first attention is continually flowing from things to things whereas in the second it is rivetted to the very same thing.
416 - Vardhamāna - Which begins like a spark of light and grows into a huge flame gradually lighting up a number of objects. genta - Hi yamāna - Here the faculty gradually decreases like fire going out. 3rafien - Avasthita - The faculty that neither increases nor decreases but is limited and definite because of the samyak qualities of the soul. graf - Anavasthita - Anavasthita is the opposite of the 3tafiera. It is unlimited and indefinite. It is wavering hither and thither like a column of fire or water that is subject to heavy gust of wind. Rarafia - Paramā vadhi-Parmavadhi is the higher Avadhi Jñ ana which is free from such limitations of Tarafa. Hatafa - Sarvävadhi - Saryāvadhi is the perfect faculty which perceives all reality. This is associated with the per- fect self.
Ha:4efe - Manahparyaya - ManahParyaya is of two kinds: Rjumati and Vipulamati; telepathy which manifests straight and direct, and telepathy that manifests crooked or in undulations. These appear only in a person of Apramatta Gun asthana who acquired Samyama labdhi. (i.e.) a person who acquired complete harmony or steadiness of the spirit by or through renunciation. #ha - Riumati - Rivi means straight that which manifests straight or direct is Rjumati. This apprehends straight and direct the ideas in anothers mind. faymufa - Vipulamati - Vipula means crooked or zigzag. When the process of knowing the ideas in other's mind manifests in a zigzag way it is vipulamati. अवधिज्ञान के भेद - The two kinds of Avadhi - Avadhi is of two kinds according to the nature of its origin. The first is due to birth and secondowes its origin to destruction-cum-subsidence of the particular karmic veil. S-1/20 Bhava . (42) - The mode of a soul - The mode of a soul is the state of existence caused by the life and name karmas.
S-1/21 Pratyaya - (467) - Cause. Sixkinds of claivoyance from destruction-cum subsidence - (8: Yr oft samff afegint) - Clairvoyance is of six kinds. These are anugāmi, Ananugāmi, Vardhamana, Hiyamāna, Avasthita and Anavasthita (Accompanying, Unaccompanying, Increasing, Decreasing, Steady and Unsteady). Just as light accompanies

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(39) the sun, the first kind accompanies the 3rafusa - Visual knowledge is called individual possessing it wherever he · Avadhi, because it is limited goes. The second kind does not accom- (Avadhiyate) and it is called in the scrip pany the individual. It passes away
tures Simā Jrāna (bounded knowlthere itself like the reply given to the
edge) because it is bounded in respect question of an indifferent person. The
of its subject matter, Dravya, its scope third variety develops rapidly like the fire in the forest caused by friction,
in space, kshetra, its duration in time, which spreads rapidly by means of dried
kā la, and its different conditions leaves and fuel. It develops from its
Bhāva). And the conquerors speak of original degree upto the extent of innu
visual knowledge as of 2 kinds, promerable universes, owing to the purity
duced by birth (Bhava pratyaya), or by of right faith etc. of the individual. The merit (Guņa pratyaya). fourth variety decreases up to a very
G.J. 206. Gatha 370 small fraction of an an gula (a very
Hauptre site quiere parit – Birth small measure) from its original degree born (47, visual knowledge, is owing to the decline of right faith and possessed by) celastial and hellish bethe consequent increases of impure
ings and also by the Tirthamkaras and thought. The fifth type neither decreases
rises from the destruction subsidence of nor increases. It is like the mole. It is
visual knowledge obscuring karma in steadfast at the same level at which it
all (parts of) the body: Merit born Guņa originates, as right faith etc. continue in
pratyaya visual knowledge is acquired the same condition. It is so till death or
by human and subhuman beings, and till the attainment of omniscience. The
rises from the destruction- subsidence sixth type is unsteady like the waves
of visual knowledge. Obscuring karma caused by the wind. It develops as well in body above the navel at the marks of as deteriorates in accordance with the
conch etc. (e.g. lotus, bolt, Svastika growth or decline of right faith etc.
etc.) . S-1/22
G.J. 206. Gatha 371 Kumati, Kušruta and Kuavadhi - 3 GT GT Stafa - There are three (ufa, Franta site gostafa)- Sensory kinds of visual knowledge - knowledge, scriptural knowledge and Arnare - Partial visual knowledge. clairvoyance may also be erroneous
hafu - Full visual knowledge. knowledge. These are wrong because these co-exist in the soul with wrong
watafe - Full visual knowledge. belief. It is similar to the milk kept in
Birth-born (Bhava-Pratyaya) visual a bitter ground. Now the taste of the
knowledge is necessarily partial visual milk becomes different on account of knowledge (Deshavadhi). High the defect of the receptacle in which it (Param) and full (Sarva) visual knowlis kept. But there is no error in the edge is necessarily merit born (Guņaascertainment of objects by wrong sen- pratyaya) partial visual knowledge also sory knowledge etc. S-1/31 may be merit bom.
G.J. 207. Gāthā 372-73

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agirafa a Format - The minimum of partial visual knowledge is (acquired by merit) by human and sub human beings, the maximum by the self-controlled (Samyam i saints).
GJ. 207. Gāthā 374 qarafa at halafu ao Paint - High visual (Rafa) and full visual (nafafa) knowledge rise only in vowful saints in their last incarnation.
G.J. 208. Gātha 374 ufauritait ratyfaturitaht Tuararapu आदि में भेद - Partial visual knowledge is falliable (Pratipāti), the remaining two are infalliable (Apratipati). (Souls having the) last two kinds (of visual knowledge) can not have wrong belief or vowlessness..
G.J. 208. Gāthā 375 afunina oto GPT arit - Visual knowledge from its minimum to its maximum, in respect of its subject matter (509), scope (kshetra), Time (Käla) and condition (Bhava) knows only material objects. And the full vi- sual knowledge is free from the distinc- tions of minimum and maximum. The collection of quasi-karmic(no-karma), physical (aud ärika)moleculesacquired by medium vibratory activity (Yoga of the soul) with its naturally attendant (Visrasopacaya group of atoms), divided by (the innumerable spatial units of the universe. (Loka, is what) minimum visual knowledge necessarily knows as its) subject matter.
GJ. 208. Gāthā 376-377 Avadya - 37991 - Sin, Reproach. Avagama - 370014 - Determination.
Avagā dha - 34001 - Steeped, Profound knowledge of some part of the three fold canon. Avagaba - 37016 - Pervade, Penetration. Avaga ha Kriya . ACTE fshell - The activity of occupation of space. Avagā hana - 374°167-Stature, Plunge, Immersion, Floatation. Avaga hana hetutva - 3701167 Tra - Immersion causality. Avagahanatva - 34016 Ta -- Interpenetrability. Avagupa - 310134 - Vices. Avagraha . 3945 - Apprehension, Sensation. Avagraha - 374 - The first awareness of an object on the contact of the sense organ with it is apprehension (avagraha), the first stage of sensory knowledge. When there is the meeting of the sense organ and the object, it is apprehended or sensed. The awareness of the object immediately following it is avagraha. For instance, the apprebension of white colour is avagraha. Avahāra Kāla - 370ER Jorst - Divisor period, Mere awareness of an object. Avakasa dana - अवकाशदान - Accommodating. Avaktavya - 37001 - Inexpressible, Indescribability, Inexplicable. Avaktavyagunavrddhi-अवक्तव्य गुण aparcam - Indescribable fold increase. Avamaudarya - 3794144 - Reduced diet. Avamodarya - 379416 - Diminshed diet is intended to develop vigilance in self control, suppression of evils, contentment and study with care.
S-9/19

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Avara sthiti - अवर स्थिति
lifetime.
Avarga - Non square. Avarṇavada-qua-Blasphemy. Avar navada - अवर्णवाद - Attributing faults to or slandering the great ones is avarn avada. Faults may be attributed in the following ways "The omniscients eat morsels of food and conduct themselves like ordinary men. The scriptures recommend meat-eating and drinking of wine. The ascetics are baseborn and are lacking in cleanliness etc. The religion taught by lord "Jina' (Tirthamkara) is devoid of merit. Those who follow it will be reborn as demons. The celestial beings eat meat and drink wine. S-6/13 Parity
Avarnya samà - अवर्ण्यसमा per certainty.
Avava - - A period consisting of eighty four lakhs of avavān gas. Avava nga - अववाङ्ग - A period consisting of eighty four lakhs of aṭatas. Avasanna 394 Feldown. Avasarpin iffoft-Down phase of the cycle, Desending cycle of time. Avasarpin i Kāla - अवसर्पिणी काल Descending cycle of time - That by whose nature knowledge etc. becomes less is the descending cycle of time. The descending cycle is of six divisions namely suṣama suṣama, Suṣamā, Suṣamaduṣṣama, Duṣṣamā suṣamā, Duş sama, Atidus sama. - S-3/27 अवसर्पिणी काल The present half cycle of time is known as Avasarpin i Kāla. It commenced 10 kora-kori (1
-
-
·
-
Lower
=
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kora-kori = 10,000,000) (10,000,000) O.Y.S. less 395000 years ago, roughly speaking. At its commencement the conditions of things on our little earth resembled those in a bhogabhūmi. There are six aras (spokes) in a halfcycle of time. The duration of the first and of our half cycle was 4 kora-kori, of the second 3 kora-kori, of the third, 2 kora-kori, and of the fourth, 1 korākori O.Y.S. Less 42,000 years. The duration of the fifth (which is now running) will be 21,000 years, and of the sixth, the same as that of the fifth.
The Avasarpini is the descending arc, because it is the arc of deterioration. All things have become deteriorated and will further deteriorate in this period. The other half-cycle will be the reverse of this. Longevity and stature as well as the conditions of existence have been affected alike. The bhoga-bhumi like felicity began to disappear long-long ago, and was completely destroyed before the commencement of the fourth ara of our half cycle. People were then forced to sweat for their living, and the idea of private proprietorship gradually formed itself in their minds.
Avasa - Dependent. Avasada 319HG - Anguish. Avasthana-3-Pervasiveness,
·
Steadiness.
Avaseṣa Relics, Vestiges, Traces, Findspots. Avasthita - Steady, Fixed in mumber, Limited or bounded, Constant, Stayed, Stable.
·
-
Avasthita praksepa - अवस्थित प्रक्षेप - Stayed projection.

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H
(42) Avasthita vedaka - Stafeta a Gato - Avigrahā gati - 31 fauen ifa - RectilinStable pathetic.
ear motion. Avasthiti - 3afcera - Fixity. Avigrahā gati - (Trauerfa) - That Avastu - 31941 - Non substance, Un. motion in which there is no bend is real.
avigrah à gati. It occurs To the liberated Avayava - 37949 - Part.
soul.
S-2127 Avayavi - 394at - Aggregate.
Avihimsa . falch - Absence of
violence. Avacaniya - अवचनीय - Unfit to be taught, Inexpressible.
Avij ñatartha . 3fazlaef - UnintAvācya - 370124 - Speechless.
elligible assertion. Avāya - 1974 - Judgement, Percep
Avikalpa - fancy - Undetermined, tual judgement
Absence of misgiving.
Avikalpaka - 34facimyo - IndetermiAvāya - (37ara) - Judgement. Knowing the object as it is after ascertaining
nate intuition. the particulars is Judgement. By its Avikāri . facri - Non disturbing. movement up and down and by the Avinābhāva. 34fa714a - Universal flapping of the wings, it is ascertained
concomitance. that it is a crane only and not a flag.
Avinabhävi - A4 - ConcomiS-1/15
tant characteristics. Avedaka - 342160p - Non enjoyer.
Avineya - 341974 - Ill behaved, IndeAvibhakta - 34f9401 - Indeterminate.
corous. Avibhaga praticcheda • अविभाग
Avineya - (fata) - The ill bebaved ufetesor - Infinitesimal degrees, Indi- - are those who don't listen to the truth visible corresponding section.
and don't cultivate virtues. S-7/11. Avibhaga agra . अविभाग अग्र - Cor
Avin i ta - ferita - Insolent. responding degree.
Avipar i tartha - zafantaef - What is Avibhāga amša - 3fay BiCrresponding level.
not contrary to the fact.
Avirata - fara - Non abstinence, Avibhāgi - faunit - Infinitesimal.
Without partial vows, Non-abstinence, Avicala - sifaan - Steadfast. Non-abstaining layman, Vowless right Avicara - 3faar - Devoid of transi
believer. tion:
Avirata samyagdrsti - अविरत सम्याAvicāraka - 3faro - Undiscussive. çre- True believers without vows, Avicyuti - sifaayfa - Absence of lapse.
Vowless right belief. Avidyamāna - E14 - Absent.
Avirati - farfa - Absense of moral
discipline, Non stopping from sinning, Avidyā - Sfael - Ignorance.
Non regulation, Non abstinence. Avigrahā. IfQUET - Without a bend, Aviradhana - 3 FORTSATT - Non-violabendless motion.
tion.

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Avirodhakatva - अविरोधकत्व - With
out incompatibility. Aviruddhra fa- Compatible, Non contradictory.
Aviruddha Kāra na anupalabdhi. अविरुद्ध कारण अनुपलब्धि - Non contradictory cause non-establishment. Aviruddhopalabdhi- अविरुद्धोपलब्धि - Positively cognised compatible. Aviruddha Karya anupalabdhi - अविरुद्ध कार्य अनुपलब्धि - Noncontradicotry effect non-establishment. Aviruddha purvacara anupalabdhiअविरुद्ध पूर्वचर अनुपलब्धि - Non-contradictory pre variable non-establishment. Aviruddha vya paka anupalabdhi - अविरुद्ध व्यापक अनुलब्धि - Non-contra - dictory pervasive non establishment. Aviruddha svabh a va anupalabdhiअविरुद्ध स्वभाव अनुपलब्धि - Non contra dictory nature non-establishment. Aviruddha sahacara anupalabdhi - अविरुद्ध सहचर अनुपलब्धि - Non-contradictory covariant non-establishment. Aviruddha uttaracara anupalabdhiअविरुद्ध उत्तरचर अनुलब्धि - Non-contradictory past variable non-establishment. Avisamvadi - अविसंवादी - Non-discrepant, Non-contradictory. Avisamvadaka - अविसंवादक - Consistent knowledge.
·
Aviseṣa - - Without any difference, Common.
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Aviseşanasamā - अविशेषणसमा Parity per non-difference.
Aviśeşa swarūpa - अविशेषस्वरूप Indistinguishable.
Avitatha - अवितथ - True.
Avicara - अविचार Free from shifting.
Avivaksita-faafa-Non-arbitrarily
chosen.
Avyabhicari - अव्यभिचारी - Unerring. Undifferentiated,
Avyakta - अव्यक्त -
Indistinct.
Avyakta grahana अव्यक्तग्रहण - Indistinct apprehension. Avyatireka - अव्यतिरेक - Lacking in negative con comitance.
Avyatireki -- Unseparated. Avyakta rūpa - अव्यक्त रूप Dormant form. Avyaya - Indeclinable, Conserved, Member of syllogism. Avyay i bhāva - अव्ययीभाव - Indeclinable compound.
Avyābādha - अव्याबाध urbability, Unperturbed. Avyāmoha - अव्यामोह - Absence of delusison.
-
Avyapti - Non-pervasiveness, Non inclusion, Too narrow. Avyucchinna - अव्युच्छिन्न - Indestruc
-
Undist
tible.
Ayana 34- Half year, a period of six months.
Ayasahki rti - अयश: कीर्ति - Dishonour, Disrepute.
Ayasas 3- Infamy, Bad reputation.
-
37491:
Ayasahkirtinama karma कीर्तिनामकर्म
That which proclaims demerit is the name karma of disgrace, Notoriety genetic code.
Careless.
Ayata 3 Ayatana 3 Carelessness.
·
-
-
8

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Ayodhya - 321 - Ayodhya in the country of Kausala, was the capital of Nakbhiraja'skingdom, and it had been built with the advice of heavenly devas to represent the capital of the heavenly kingdom of Indra in the first heaven. For six months Kubera, celebrated the coming of the lord in advance, in the way stated. All Ayodhya loaded themselves with the wealth in this period. Even the walls of many mansions and palaces were now studded with lustrous gems. Everywhere there were signs of affluence and wealth, while poverty and squalor had flown away. Ayogakevalin • अयोगकेवलिन् - Non vibratory omniscient, Omniscient without activity, Non-volition omniscient. Ayogi Jina . 3 ft for - Those in whom there are no merit or demerit producing good or bad vibrations, are non-vibratory conqueror (374 ) possessed of unparalleled and infinite power. Ayonika - elfte - An emancipated soul. Ayukta - Tagaki - Untenable, Unjustifiable. Ayuta siddha · Pyar tere - Inseparable.
come to the soul in the form of karmas do not gain the capacity for affecting the soul, is called A badhā, Time lag. Ābädhä avalī - 3410127 374 - Time lag trail A badhā Kan daka. Ten of lush - Time lag split. Ā bhāsa - 3779478 - Fallacy. A bhigrahika - 37 Puff - Predetermined. A bhigrābika Mithya darsana - 3fefe f it7 - Obstinate insular attachment to the wrong view. Ā bhimukhya - 311444 - Position in the front. A bhinibodha . ffrata - Knowledge obtained by congenital mental capacity. A bhinibodhaka jnana- fyftallerato 5179 - Deductive knowledge. Thalita 119 es putas - (Synonyms of abhinibodhika) - Bhadrababu Niryukti gives the following synonyms of abhinibodhika (perceptual cognition) ī bā : (speculation), apoba (exclusion),vīmamsā (=Vimarsa, enquiry), Maggaņā (mārgaņā - searching), gavesaņa (fathoming), Saņņā (Sanjiya) - recognition, sai (smrti, memory), Mai (mati, sensuous cognition) and paņņā (prajna, wisdom). The Tattvarthasūtramentionsonlymati (sensuous cognition), smrti (recollection), cintā (thought), and abhinibodha (perceptual cognition) as synonymous.
S.J.P. 33.
Acchädita-pin - Superposed, Inserted, Shaded. Ā cchedya dos a-3rd acto - Offering food for fear of some one. A badha . 1979 - The period for which material molecules that have

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dud
Ābhinivesika mithyā darśana 3tifafarafyres forenigyfa - Attachment to a view in spite of the knowledge that it is wrong is abhinive šika. A bhiyogya - (hitra) - These are like servants engaged in serving others in several ways.
S-414 A bhoganatā . 37TAI - Leaning towards. 37 - (Abu) - The Mohammadans attacked Gujarat. The commander of that place, Ā bū, who had taken the householders vows, used to observe Pratikramana daily. While engaged in the battle it was prayer time, for which the Jaina commander wanted to retire to some lonely place. But, in view of the overwhelming forces of the enemy it was neither easily possible nor considered feasible. So A būji sitting in his seat on the elephant back and hold- ing swords in both of his hands did his pratikramana. While so doing, he begged forgiveness from one sensed and two sensed beings, which amazed the other chiefs. Pratikramaņa being over, Ā bũ challenged his counterpart, but even before the invader could make any reply, the Jain bero gave the opponent such a blow that he reached under its effect. This made everyman, woman and child of Gujarat sing A bū’s praises. While presenting an address, the Maharāni Jocularly remarked "Well A būji, while you were asking forgiveness from one sensed and two sensed beings our forces had lost all hopes of victory, for it was argued that a General who was asking forgiveness from one sensed
and two sensed beings would hardly be able to kill five sensed human beings. At this the Jaina Vir Ābū replied, "Your majerty, the vow of non-violence that I have taken concernsmy soul and my individual self. But so far as it concerns obedience to the orders of and the welfare of the state, I consider it my first and foremost duty to fight and if necessary to kill the adversary in the battle field. You should also know that my physical self is the property of the country and as such its use must also conform to its commands. But as regards my soul, it is my private property, which I must save in accordance with the dictates of the vow of Ahimsa taken by me. A-90-91 Ābhyantara prāņa - 3916 TR UTT . Internal vitalities. A bhyantara upakarana - 37124 34674 - Internal means.
Abhyantararacana. आभ्यन्तर रचनाInternal formation. The spreading of a small extent (i.e. of onelinnumerable part of utsedhangula) of the soul in the shape of the sense such as the eyes is the internal formation.
S-2/17 A camla - 37191 - Akind of austerity in which food is taken without salt etc. Acara vinaya - 3779r farra - Discipline qua conduct. Ācāryas - (3174pf) - These are all the souls till date who have shown and are showing the way to the right conduct. Acarya-319rfis the head from whom the vows are taken and practised.
S-9/24 Ācārya - 37 - Ācārya represents the organiser of the sangha. The chief

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of a group of asceties as well as the householders.
Torf - An ācārya is one who prac- tises the five ācaras (kinds of conduct) and advises his disciples to do the same. The five kinds of ācāras are Darsanācara, Jñanacara, Caritra cara, Tapācāra and viryācāra. Gyfarer - (Darsanācāra). Darsanā-cara is the tumingof oneself to the faith that the soul, consisting of supreme consiciousness, is separate from everything else and is the only thing to be meditated on.
190R- (Jñanācāra). Iñānācāraisthe turning of oneself to attainment of the knowledge that the natural characteristics of the soul have no connection with delusion or attachment and aversion. alfarer-(Caritracara)-Caritracara consists in making the soul tranquil after freeing it from all kinds of disturbances arising from attachment etc. so that it may enjoy perfect bliss. Arar - (Tapācāra) :- Tapācāra consists in the practice of various kinds of penances by which one can conquer reprehensible desires and attain a true conception of soul. aufar-(Viryacara)-Viryacara is giving full scope to one's inherent power, so that the first four acaras might not be hindered or destroyed.
Dr. page 116-117 (Brahmadeva commentary) आचार्योकाध्यालकरने का उपदेश- The sage who attaches himself and others to
the practice of virya (power) cā ritra (conduct) and Tapa (penance) in wbich faith and knowledge are eminent is to be meditated, as ācārya (preceptor).
Dr. 52 Ā carya - Baref - The head of the company of saints, Head ascetic, Chief saint, The head of the group of saints, Chief preceptor.
Acarya bhakti- आचार्य भक्ति - Devotion of chief preceptors.
A carya Bhakti - आचार्य भक्ति - The worship of chief preceptors. S-6/24 Ādana nik secpana samiti - 371679निक्षेपण समिति - Discipline in receiving and throwing out careless lifting and laying down. A dānanik sepaņa Samiti - 31617frequufufe - Carefulness in lifting and laying down. Ādānaniksepaņa samiti - (31IGTAfretta Afifa) - Care in taking and placing things or objects. A desa - 3775T - Exposition. Detail. A deya - 371164 - Lustrous body. A deya nama Karma -37162 FTAThat which causes lustre of body is the name karma of lustre (ādeya).
S-8/11 Ā dhāra - 3TER - Container, Supporter. Adhā rita - Taufea - Envisaged. Adhariya - 3 repita - Basal. Adhäradheya bhäva - 09Relation of container and containod. Ā dheya - ha - Contained, Supported. Adhina - Spreita - Sarbjugated.

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A dirūpe - hallhq - Prototype. Agala - आगल - Gulp. A gama . 3717 - Verbal tesitomy, Scripture, Authority, Revelation.
आगम - Agama or knowledge from authority means the knowledge of things, arising from authoritative sayings. By trasference of epithet, the authoritative saying also (is so called). For instance, in this part of the country, there is a diamond - mine. These are things like diamond valleys etc.
P4/1-3. Ā gama bhāva jiva - (TTA ya sia)- The soul well-versed in scriptures dealing with soulsor human souls and attending to them is agama bhāva ji va.
S-1/5 Ā gama dravya Jiva - (3417A 504 31a)- The being who is proficient in, but is not attending to the scriptures dealing with the soul or the human soul is a gama dravya jiva. S-1/5. Agama dravya Karma . आगम द्रव्य *4- Attention privation of karma. A gama dravyakarmanik sepa - 34TH द्रव्य कर्म निक्षेप - Revelation fluent functional installation. A gama šravana - 374 Tau - Listening to the discourses of great saints. A gamana - 377747 - Induction. Agamepadesa - आगमोपदेश - Learning the scriptures. A gantuka - Maja - New comer. A gādha - PTC - Acute. A gamane - 37249 - Advent. A ghata - 3.718 - Reverses.
A hara - 3HER - Ābära is the taking in of matter fit for the three kinds of bodies and six kinds of completion. S-2/30 A hara vargana . आहार वर्गणा - Digestive variform, Assimilation variform. A haraka - 316Rfo - Caloric, Projectable, Assimilating.. A haraka - 3716T2 - The intaking of the quasi-karmic molecules (Nokarmavargan ā) for a body, speech or mind under the operation of such body (Sub classes of body making karma) as happens to be in operation (उदयापन्न) is called (ābarā). The soul constantly assimilates the molecules of one of the three physical, fluid or a haraka bodies and of speech and mind. Therefore the soul is called assimilative (A haraka)
G.J. 664-665 Ahāraka Kayayoga -3Ra oppimAssimilative vibratory activity, Supernormal body. A hāraka mišra yoga - 3116T FAST
1- Assimilative mixed vibration, mixed assimilative body vibratory activity, The activity of supernormal body associated with the gross body. A haraka sarira - 3HER RR - Miraculous body, Translocation bodies, Projectable body. आहारक शरीर - When a yogi during Tapas bas certain difficulties about intricate facts of reality, there shoots forth a kind of subtle body from him. This stretches out so far as to be in communion with another well informed person, from whom the information sought for is secured by a sort of telepathic responses.

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Āharakaśarī ra-HERA PRR - The Ājña. El - Revelation. miraculous projectable body is that
Ājña pani - 31751191 - Dictatory. which is originated by a saint of the sixth stage, in order to resolve a doubt Ājñāvicaya - Brailaren - Respecting or to ascertain the nature of a minute the teaching of scripture. object or to dispel non-restraint. Ājñāvyapadik i kriya . 37151107A haraka samudghata . आहारक। पादिकी क्रिया - is misinterpreting the Hangen - Assimilative overflow. injunctions laid down in the scriptures Ābāraka sarira angopā nga ·
which one is unable to carry out owing
to the rise of conductconcluding karmas. 3116R YRR 34191475 - Chief and sec.
S-6/4 ondary parts of translocation body.
Akara - 37701 - Form, stature. Aharaka yoga आहारक योग - Assimilative vibration- Through this the
Akarasambandhi - आकार सम्बन्धी
Physiognomical. saint having doubt in himself, going near an omniscient (or a knower of A kāramū laka - 3410 4Mats - figurascriptures)assimilates or comprebends tive. (3116fa) fine matters (i.e. the points on Akasapradesa-आकाशप्रदेश- Space which he was in doubt), therefore (this) points. vibration is called 3TER* (assimilative Akasa pradesa . आकाश प्रदेश - The vibration or a baraka yoga).
portion of the space occupied by one
atom is called the space point and it is Aharaka kaya yoga - आहारक काय
capable of giving room to the atom of 1- Activity of the super normal body.
all substances. Āhāra paryaptinama karma - SHER
A kiñ canya - T OERI - Nonपर्याप्ति नाम कर्म - Molecules to form the attchment, Possessionless. body.
Akiñ canya - 3 vnt - Non-attachAhāra samjña-STER HRIT Prey
ment is giving up adornment of the ing instinct.
body and the thought, “This is mine”. Āhāra vargaņā - 34TER arun - As- He who has nothing is aki f'cana. His similation molecule.
thought or natural property is Āblada - 311616 - Sheer joy. aki n canya.
S-9/6 Ā nhika - 34/16 - Group of lectures. Aksepaņi -aquit - Stories which Ahrtādāna - FATEGIGH - Receiving attract man towards the pleasures of the stolen property.
senses. Āji vika - Hulaan - The followers A krandana - 37757 - Moaning. of Goś a laka
A krandana - (3119G7) - Moaning - Ajivika dosa आजीविका दोष - Ob
Moaning is weeping loudly out of anguish.
S-6/11 taining food by describing ones own lineage, merit or occupations. Akrti les fos - Figure.

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(49) Ākrosa - 34156- Malice, Reproach, Amoksa - 37478 - Complete emanScolding, Insolent.
cipation. Āku ñ cana - 3156 - Flexions. Ananda - 3717 - Pure bliss, HappiA la mkārika - Biafiche - Orna
ness. mental, Splendid.
Anandadayaka- आनन्ददायक - Bliss
ful. A lasaya - 3117R4 - Sloth, Idleness. Aläpaka - 31611496 - A group of A nandita - 316 ST - Rejoiced. connected sentences.
Antarika sajja. आन्तरिक सज्जा - FurAlapana - 31419 - Binding of two
nishing. things joined together.
A nayana - 3467477 - Ordering some Alāpa - 3416119 - Distinctions.
one to bring something from a counter
outside his mental resolve. A laya vijñana - 341574faşini - Concept of storehouse consciousness.
Angopanganamakarma - आङ्गोपाA locana - 31 - Intuition, Intu
SH - That, on the rise of which the itional cognition, Parceptual cognition.
chief and secondary parts of the body
are distinguished, is the name karma of A locana -31Tani - Confession, The
the limbs and minor limbs. It is of three report of sins committed.
kinds - the limbs and minor limbs of the A locana - histant - Confession - gross physical body, the limbs and minor Relatingones transgression to the mas
limbs of the transformable body and the ter without the ten faults is confession.
limbs and minor limbs of the translocaS-9/11 tion body.
S-8/11 Ā locita - lfan - One who has Ā nukampika - 34139740 - Compasconfessed his faults.
sionate. Alokitapānabhojana · Arifona · A nupūrva - Eye - Succession. 97741514 - Examining food and drink. -
Anupūrvi - 3167aft - Order. Ama - 3714 - Untipe.
A nupūrvaya - 371140 - Movement A magandha - 3143737 - A fault. after death. A mantran 1 - 514-7017 - Invocative. Anupūryya nama Karma - 375ger A marsosadhi rddhi . आम!धि नाम कर्म - Nama Karma of migratoy
form. Hefe- Power to cure diseases by mere
That, on the rise of which the form of touch of the hand, Curing by mere bodily contact or touch.
previous body does not disappear, isthe
name Karma of migratory form. It is A mnaya - 3774774 - Recitation is re- of four kinds relating to the tendency of peating the text again and again with the soul after death of move towards the correct pronunciation. S-9125 four states of existence, namely the A moda pramoda - 34116 TG - infernal, the animal, the human and the Amusement.
celestial.
S-8/11

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A nupurvya vipā ka prayogya ksetra - 346 90 faut yrity - Succession fruition experiental quar- ter. Anvikșiki - steiferani - Science of logic. Aprcchani - 341YTT - Interrogatory. A pta - 37167 - Authentic; who is free from wordly blemishes is Apta.
Y.C. P 103. Apta is the lord of the universe and the benefactor of all creatures. He extricates the world from the ocean of suffering by teaching the fundamental truths, and is therefore to be regarded as the lord of universe, whom the three worlds obey. He is pure and free from the eighteen defects common to all living creatures such as hunger, thirst, fear, passion, birth, old age, disease, death, anger, sorrow, sleep etc., and is endowed with infinite knowledge, and is the only source of words of wisdom. Passion, hatred and ignorance are the cause of telling a lie, but as the apta is free from these, he has no occasion for uttering a falsehood. He resembles in shape the heterogeneous universe and master of the worlds. Yas. 248. 371697 - An authority (apta) is he who knows a thing under consideration as it is and described it in accordance with his knowledge. His saying is free from inconsistency.
P.4/4-5. आगम - Siddhasena Divakaradefines Sabda or verbal testimony as the valid knowledge that arises from a right understanding of the words (Tattvagrahitya) denotative of real
things and are not contradicted by perception or by one's own accepted system. Words characterised by the above mentioned two characteristics come from the mouth of an āpta - i.e. authority. What is the purpose of verbal testimony ? It is to instruct, to relate to the hearers the nature of reality, to be beneficial to all men and to remove false notions. 37167 - He who is free from all defects and is possessed of all pure attributes is the supreme authority. The defects are hunger, thirst, fear, anger, attachment, délusion, anxiety, oldage, disease, death, perspiration, fatigue, pride, indulgence, surprise, sleep, birth and restlessness. One free from all these defects and possessed of sublime grandeur such as omniscience is called the perfect one. Words proceeding from his mouth, pure and free from the flow of internal inconsistency, are called a gama (i.e. verbal testimony). In that ā gama the principles are enunciated. Here an absence of hunger and thirst and some such things constitute some of the marks of a pta (i.e. reliable person). Thus this definition of a pla is based on the Digambara tradition. It is noteworthy that Kundakunda recognise coherence or internal consistency as an essential feature of a true scripture. Ā ptopajña - 31677451 - The word of Tirthamkara.
A ptavakya . आप्त वाक्य - Reliable assertion. Apurva spardhaka - अपूर्व स्पर्द्धक - Those molecules, the fruition of which has been enfeebled b the thought activity in this stage.

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A rambha - 3717 - Commencement. Arambha - 37R44 - Commencement of violence etc. is Ā rambha. S-6/8 Arambhakatha . आरम्भकथा - Talk about worldly activity. Ā rambha - 3TR44 - Excessive infliction of pain, Activity which causes pain and suffering to living beings. Arambhavada . आरम्भवाद - The sa mkhya theory of identity of cause and its effect. 3713147AIG – The doctrine of new creation of the Nyāya Vaiseșika Philosophy. According to the Arambhavāda an effect, the result of change, is considered to be a totally novel creation completely different from the cause although it inheres in the cause as a quality does in a substance. This view is also called Asa tkāryavād. A rambh i himsa . Bra FHI - Injury which happens unavoidably in the performance of various duties and rituals. A rjava - 34/fa - Simplicity, Straighforwardness. Ārjava - 31sfa - Straight forwardness is freedom from crookedness. S-916 Ārā -3721 - A spoke of wheel, A division of time. Āradhaka - 3111872 - Aspirant, One who devotes himself to asceticism. A rohi - RIET - Riders. Ārta - 31 - Painful. Ārttadhyāna - Brain - Painful concentration, Mournful concentration, Sorrowful concentration, Meditation on one's misery or calamity.
A rttadhyāna - 31 - The lowest form of meditation as identified by the Jainas. Its object is twofold, viz, adesire to get rid of an undesired thing and a desire to get back a dear and coveted thing. This characterises the thinking of all human beings. Ārti - Bufet - Pain. Arya - 37rf - The civilized people. Arya -377f - Those who are possessed of virtues or are resorted by the virtuous are called Aryans. They areoftwokinds, those with supernatural, spirtual attainments and those without. The latter are of five divisions, based on region, family, occupation, conduct and faith. The former are of seven divisions, on the basis of extraordinary knowledge, change of form, austerity, might, healing power, occult power to transform simple food into delicious dishes and power to ensure food inexhaustible even while feeding any number. S-3/36 Āryans and Mlecchas - 3pfam intory Commenting upon the sūtra 'strafataga' of Tattvärthas a tra, the commentators both Pūjyapād and Akalan kaspeak of five different classes of Aryaś Kșetra Aryās, Jati - Āryas, Karma Aryas, caritra Aryas, and daršana Āryas. The first class includes all those wbo live in the countries Kāsi, Kosala etc; The second class includes those who belong to the lksvāku class; The third class includes all those who are engaged in the six kinds of professions such as defence, agriculture, trade, art etc., the fourth class refers to all those persons who ennoble themselves

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by moral conduct and spiritual discipline, and the fifth class to all those who adopt the right faith as the basis of their religious discipline. In speaking about the Anāryas or Mlecchas they refer to two classes of mlecchas, antardvipaja and karma - Bhūmija, those that are born in foreign continents and those that are born in Bharatakhanda. The sakass, Yavanas, Sabaras and Pulindas etc. are Ā nāryas living in the land. This description of Aryas and Anāryas is quite clear. All the people of the land irrespective of their birth and profession are included under the class A rya. The Sūdras engaged in agriculture, the blacksmith, the goldsmith and the sculptor are all designated by the honorific term of aryas. The illustration given of non-Aryans, such as sakas and yavanas clearly indicate that the term is used to designate foreigners. Arya sutra - आर्यासूत्र - The sutras concerned with nuns. A ryaka - Strefas - Grand father. A rya vrtti - 3trafor - Civilized instinct. Āryikā - fett - Female ascetic. A sakta - 3974067- Wrapped, Addicted. Asamsa . IiH - Desire. A sana .31747 - Posture, Cushion. A sanga - 37 - Attachment.
Watana - RICA - Disrespect. A Brava 31a - Influx, inflow. A sadana - 3141G - Denial, Disregard of knowledge. A sadanā . 37TAIGTI - Disregard Disregard is renouncing by word or deed knowledge taught by another.
S-6/10
A satana -371805AT - Destroying, Cutting of completely disrespectful conduct. 31191CHT - Āsātana - The word a'sātanā or ā'sāyaṇa is used in the sense of injuring in the Ayāro.
Ayaro 1/6/5. 104 Asivisa rddhi - आशीविष ऋद्धि - The power to remain unaffected by poisons. Asraya - 377579 - Basis, Substratum, Repository, Support. Asrava - 3718 - Accumulation, Influx, Passional dispositions, flow in the karmas. A srava - 3715a - Infuse - Just as water flows into the lake by means of streams, so also karmic matter flows into the soul through the channel or medium of activity. Hence activity, which is the cause of influx of Kanna, is called asrava.
S-6/2 Astanhika parva - आष्टाह्निक पर्व - Eight day function. Astha - 347799 - Leaning. A stikya - Top - belief in the principle of truth, Devotion, Credo. A śubhramaņa - 32791444 - Swift rotation. A syavisa rddhi - आस्यविष ऋद्धि - Destroying with a word. Ātan ka - 311117 - Calamities of misfortunes. Ātan kita - Citaa - Perplexed. A tapa - 311614 - Warm light, Emitting warin splendour, Oppressive heat. A tapa - (31769) - Warm light - Warm light is heat and light combined, emanating from the sun etc. S-5/24

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A tapa nama karma - 311614 714264- Atma Jñani -31% art - SelfenlightThat which causes the body of a being ened. to emit warm light like sunshine, is the
A tmal į natā . RASTA - Self name karma of hot light. It is found in
absorbedness. the sun.
S-8/11
A tmā . 341541 - A soul. A tāpana - 37061149 - Practising auster
Ātmängula - 3IHIEU-Self finger. ity by enduring heat etc. Atinitya Paryāyārthika naya -
Ātma pradesā parispandana -
आत्मप्रदेश परिस्पन्दन - Vibration of the अतिनित्य पर्यायार्थिक नय - Initial eternal
spatial units of soul. event purport.
A tmia prašansa - 3164 YİFT - PraisA tmabhāva - 31419 - Dispositions
ing oneself. of the self. Ātmabhūta-317974 - Integral, Iden
A tmaraksa-(3A24) - Atmarak şas tical.
are like body guards. Atmabhuta Laksana . आत्मभूत
Atma samuttha - आत्मसमुत्थ - Borm
from the self. 778101- Inseparable differentia.
Ātmasat - 31164H - Assimilate. Ātmahita - 34164fen - Welfare of the
Atmasukha -34164 - Spiritual hapself.
piness. Ātmajñāna - 31445119 - Self con- Ātmavadha - 31487 - Suicide - He sciousness.
who, actuated by passions, puts an end 316451 - (Atmaj ñana )- self con- to his life by stopping breath, or by sciousness - The comprehension of the water, fire, poison or weapons is cerself takes place when consciousness is tainly guilty of suicide. Pu. 178 directed towards the self.
A tmavada · 31164C - Substance If cognition is unconscious, how can it view or identity view. effect the consciousness about its ob- Ātmavadi . chat - Believer in ject.
Sloka - 1/9/38
soul. Who does not think the comprehen
A tma ngula - HCHEYT - A measure sion, which makes us conscious about
consisting of 108th part of the fullheight its objects as conscious like a lamp.
of a man. . Pariksa - 1/11/12
Kinds of soul - आत्मा के भेद - Just as a lamp enlightens objects and itself simultaneously so also the soul & FAT – The outer self. comprehends the objects and itself at :3 PIRAT - The inner self. the same time. Parīksa - 1/11 WHICAT – The transcendental self. From the view point of comprehension बहिरात्मा - This kind of self on account there is no distinction between the na- of ignorance identifies himself with the ture of an entity and the entity itself.
body and other external objects; cerFrom the view point of enlightening the
tainly an attitude which ought to be self and other objects there is a distinc
tion.
Nyāya - P.189
discarded.

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3T TRICHT - This kind of self certainly recognises that his nature is quite different from material objects including the body. This discriminative knowledge leads to the further investigation of the nature of the self. Research into nature of any reality according to Jaina Philosophy, is concentrated upon his own nature. WHICHT - The perfect'self, which state is the result of self realisation through tapas or yoga. Naturally therefore this absolute transcendental, self is quite beyond the relational aspects and represents the highest nature of reality which ought to be the goal of all. BICHT at facilir - (The soul's extension - The Ji va (soul) is coeval with the body it inhabits. Dr. verse 2. The soul is felt as I in the forms, I am happy, I am sad and I know a pot is the organism itself, not in the organisms of others, or in the intermediate space.
Prameya - P.171. The soul is coeval with the body, because its qualities are seen as pervading the body.
Nya. P. 49. The Jivas take a variable magnitude by expansion and contraction of the Pradeśas.
Tattva - 5/17. If on account of parts, the soul is held to be mortal, it is not so, because the soul does not leave its immeterial nature.
Rāja. 5/16/4. 3HAUGET - (Atma-pradesa-Pradešas in the soul) A Pradesa means that extension of space which is occupied by an atom.
Akalan ka : Rajavārtika 5/8/4
A Pradesa of Jiva means a soul unit occupying a pradeśa of space. Jiva is one substance. Tattvā 5/6 The difficulty is how a Jiva can have pradešas and be one substance at the same time. Akalan ka solves the difficulty in two ways. Firstly he holds that the soul being a partless entity, the conception of Prades as in the structure of the soul is only concessional. (Rāja. 5/8/10) Actually speaking there are no such units in the soul. But for the sake of measuring its extension they are supposed in it. Such parts in the soul's extension can be distinguished with respect to various units of dimensions like a distance which can be measured in terms of miles, furlongs yards etc. without disturbing its unity. Secondly it is also affirmed that the conception of Prade sas in the soul is not concessional i.e. such pradesas are there in the Jiva.
(Raja 5/8/11) Structure and functions of
soul in Jainism. P. 131-132 Ātyantika Kșaya - Brufa - Annihilation.
Atyantika Suddhi - आत्यन्तिक शुद्धि - Utter purity. Avali - आवलि - Trail. (Prati) A vali - ufa 31/08 - Counter trail.
Avalika-आवलिका-Asmall measure of time less than a second, Innumerable samayas form an avalikā. Avali acala - 31898 Stan - Invariant trail. Avaliucchis ta - आवलि उच्छिष्ट - Trail fragment.

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Āvali udaya - Taft 364 - Rise trail. Avali vrnda - Barit.gp - Set trail. Āvarana - 316U - Obscuration, Cover, Veil. Avarta - आवर्त - Shift. Āvartanatā - 390tal - Limited determination. Āvašyaka . 371984 - Essential. Ā vas yakāparih āņi. आवश्यकापरिहाणि - Practice of the six essential daily duties. Regular performance of the six Essential duties. Ā vaš yakāparihāņi . आवश्यकापरिहाणि - Practice of sixessential duties at proper times. · S-6/24
Avasyaki - आवश्यकी - Leaving the abode for necessary work. Bracelet fell -(Ā vašyak i kriya) - When a monk bas to move from his abode for some necessary duty, he has to be aware of that act. Such awareness is technically called avas yak i kriya, meaning that he is immediately going to engage himself in that act.
Uttarādhyayan Brhadyrtti P.534. Āvāsakarta - 3419147 af - Occu
Āyu - 3774 - Life karma, life time. Ā yu - 3779 - That, by which one takes the form or state of a hell being and so on is life (Ayu). Āyu karma - 31144ef - Age determining karma. Ā yudhasala - 3TTURICI - Armoury... A yuktatā -37142788 - Attentiveness. A yu prāņa - 31419 - The duration or age of life, Life duration. A yuh prāna -3774:914 - Duration of life. Every living organism has a limited duration of life. This organic capacity to persist through a certain duration is Ayuh prapa Ayusya . आयुष्य - Age.
a $ (I) 6
pants.
Āvestita - Shafen - Capped. A virbhāva - 3fayfa - Manifestation, Emergence, Appearance. A vista - Bife - Swayed. Avrtta - 31e - Closed. Āyatakāra - Bracar - Oblong, Rectangular. Āyama-37114 - Length, Dimension. Āyamavis kambha - 3471414 facetin - Length and breadth.
Icchākāra - 58991061 - Principle of voluntarism. Icchānulomani - 59140141 - Submissive. Icch äparimāņa -5onfATU - Limitation of desires. Ihaloka - gerilo - This world. Thalokasamsa prayoga - इहलोकाशंसा प्रयोग - Desire of being aking etc in this world. Indra - sa - God who possesses special excellent powers, Lord of devas. Indras (55) - Indras are Lords who are powerful, being endowed with extraordinary occult powers not possessed by the others.
S-4/4 Sa - (Indras)- Indras are gods who possess special excellent powers. According to Jaina eschatology there are

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(56) four kinds of gods, dwelling in four instrument of knowledge for the self is different spheres, known respectively sense organ (Indriya). S-1/14 as. Bhavana, Vyantara, Jyotisa and Katria - (Indrarāja III) - He was Vaimānika. The Vaimānika region is thegrandson of Krşpall and succeeded again subdivided into kalpa and him. His crowning ceremony took place kalpatita spheres. Indras are a higher on 24th February 915 A.D. Heruled for order of gods who dwell in Bhavana,
five years and keenly supported Jainism Vyantara and Jyotisa regions and the
and so did his Generals Shrivijaya and kalpa sphere only of the vaimānika
Narasinha. Despite their being Jainas region. There are no Indras in the
by faith they fought several battles and
overran the whole of central India and kalpātita sphere besides these Indras
Madhya deśa.
A-81. among gods, there are also others among men and among lower animals.
Indriya mārgaņā - sfarsca Arful - There is a difference of opinion be- Sense soul quest, Sense wayward. tween the two principal sects of the Indriya nirodha-sfiga FATE - Control Jainas as to the number of Indras. The of senses. Ś vetā mbaras assert that there are Indriya paryapti - sfat reffer - Detwelve heavens and sixty four Indras; velopment of sense organs. But the Digambaras maintain that there Indriya pratyaksa - sfset 18 - are sixteen heavens and one hundred
empirical sense intuition. olympian monarchs (Indras). From a
Indriya prana • इन्द्रिय प्राण - Indriya verse found in most of the commentar
prāṇasare the senses(a)Contactsenses ies on Digambara Jaina works, we leam that "there are forty Indras among the
through skin (43f) (b) Taste through gods who dwell in Bhavan (sphere) tongue (747) (c) Smell through nose thirty two among the gods(who live in) (EM) (d) Soundthrough ears (auf) (e) vyantara (sphere) twenty four among Vision through eyes (ag) Sense vitalithe gods (living in) kalpa (sphere), two among the Jyotisa or planetary gods,
Indriya prana - sf4 m - Every the sun and the moon (one among) men and (one among) the Tiryaks (i.e., all
organism must possess somekind of creatures excluding gods, men and
sense awareness. This implies the posinmates of belly” Dr. page 2-3.
session of a sense organ and the capac
ity to apprehend the environment sfasut - Indriya - Indra is the word
through the senses. The number of sense denoting name karma. That which is
organs is different according to stages built by it is the sense (Indriya).
of organic development. S-1/14
Indriya Samyama - इन्द्रिय संयम - DeIndriya - (5f54) - Sense organ -
sistance from sensual pleasure, sense When there is the destruction cum sub
control. sidence of karmas obscuring knowl
28 Indriya visaya-285fefaena - (28 edge, the self by itself is unable to know
senseobjects) - Five tastes, five colours, the objects. And that which acts as the
ties.

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two smells, Eight touches and 7 sounds along with mind enjoyment should be known to be the 28 sense objects. G.J. 479 Indriyārtha_sannikarsa - इन्द्रियार्थ सन्निकर्ष - Sense object contact. Ingini marana- - इड्गिनीमरण - Death
by self service.
Ista Adored, Desired.
·
-
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Isugati-fa-Arrow motion. Itaranigoda - इतरनिगोद - Other one sensed souls with common bodies. Itaretarābhāva - इतरेतराभाव Respective absence.
Itvarika - (af) - A woman who cohabits with one other than her spouse is an unchaste woman (Itvari.). The meaning of the suffix kā is contemptible. Hence Itvarik a means a contemptible adultress.
Itvarikāgamana- इत्वरिकागमन - Visiting an immoral woman.
ई (I)
-
-
Tha - ईहा speculation, Reflexive speculation, Enquiry.
Tha-(1) - Speculation - The desire to know particulars regarding the object apprehended by avagraha is speculation. For instance, 'Is that white object a crane or a flag.' S-1/15
Irya patha-f- Influx of karmas, Non affecting, Restraint in roaming, Influx of karmas caused by vibration without passions. Iryapath(f) - That karma which is caused by vibrations is called Iry apatha. S-6/4
īryāpatha karma - ईर्यापथ कर्म - Influx of functional without bond. Iryāpathakriyā - ईर्यापथ क्रिया is walking carefully by looking on the ground for living beings which may be trodden and injured. S-6/4
īryāsamiti - ईर्यासमिति - Regulation of movement, Discipline in movement Carefulness in waking, so that no insect or being is harmed.
īrsyā - ईर्ष्या - Envy. Isitva--The power of lordship
-
over all.
Isat - ईषत् - Faintly.
.
īśvarakāranika - ईश्वरकारणिक - One who holds that God is the creator of universe.
उ (U)
Ubharana-34-Infuse, highlight.
Ubharati hui -
- Bulging.
-
Both, Two dimen
Ubhaya - उभय sional.
-
Ubhaya dravya - उभय द्रव्य Both fluent.
Udhaya bandhi prakrti - उभयबन्धी प्रकृति - Both bonding configuration. Ubhaya manoyoga. उभय मनोयोग Mixed namely both true and false mind vibration.
Ubhayavada-344-The composite site view of identity and difference, Theory of twofold nature of reality or of the identity and difference. Udhayavikala - उभयविकल Unconnected with both.
-

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Ubhayanta - उभयान्त
refers to both extremes. Ubhayasiddha-उभयासिद्ध - Unproved
to both sides.
Ubhayāvyatireki - उभयाव्यतिरेकी
Doubtful absense of both.
Uccara - उच्चार
Uccaraṇa-3
stroyed/cancelled.
-
-
– Articulation.
Ucchannapracchannavada - 3
- Doctrine of sound as de
That which
Excretion.
Uccheda 3 - Annihilation.
-
Ucchedavada - उच्छेदवाद - Nihilism, Annihilationism.
·
Ucchis tāvali - उच्छिष्टावलि
ment trail.
-
Ucchren - Vertical line. Ucchyasa-3-Pulse beat, Res
piration, Inhalation.
Ucchvāsa nama karma
उच्छवास नामकर्म - That which enables breathing is the name karma of respiration. Ucchväsanih's vasapraṇa-394 निःश्वासप्राण - Respiration.
Udaya 34 Operation, fruition, Rise of Karmas, Rise, Operation of Karmas.
-
(58)
-
·
-
The fruition of karmas in the presence of things and so on.
Frag
Udaya gunasreni āyāma
Rise Geometric
उदगुणश्रेणी आया progression length.
Udaya panna - उदयापन्न operation.
Udaya tribhangi - उदय त्रिभङ्गी - Rise
tricombination.
d
Udayādi - उदयादि - Rise etc.
·
To be in
Udayadi avasthita gunas ren i āyāma- उदयादि अवस्थित गुणश्रेणी आयाम -Rise etc. stable geometric progression length.
·
Udayāvali - उदयावली - Rise trail. Udahrta 3 - Exemplified. Udbhavana-3497 - Exposure. Udbhāvanā
उद्भावना - Demonstra
tion.
·
Uddesaka-3 - A sub-division of
chapter.
Uddesa-3-A subdivision of chap
ter..
Uddes ya-3
Intent.
Udd i pana -317 - Provocation. Udaharana -
Udara 3 Belly.
·
-
-
- Example.
Udara-3CR-Gracious, The operative
state, Munificent.
Udasina -3- Quiescent, Apathetic, Indifferent.
Udasina nimitta - उदासीन निमित्त
Passive field / cause. Udātta उदात्त - Noble and great. Udbandhana-3- Annihilation. Udbhinna doşa - उद्भिन्न दोष - Giving ghee (purified butter) and the like, that have been kept uncovered. Udayābhāviksaya - उदयाभावीक्षय Infinitesimal rise.
Uddhata 3 - Pert.
Udgama -344 - Pediment of caitaarches usually employed as crowning decoration of a niche. Udgama dosa - उद्गम दोष - Blemishes of preparation.

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Uddhāraka - 3GP - Saviour. Uddhara sagaropama - 3GP सागरोपम- Ameasure of time consisting of ten kotako tis of polyopamas. Uddhāra - Jole - Picking. Uddhāra palya - Jose Y - Innumerable vyavahāra palyas. Uddhāra sāgara - JGT ATR - Picking sea. Uddhara samaya - उद्धार समय - The number of samayas contained in 25 sagaropamas. Uddiş ta - 3fee - Implying prepara- tion of food specially for the saint. Desired method of combination, Synthesis. Udirana - GRUNI - Premature fruition, premature realization, premature operation, premature rise. Udvartana - Jeshi - Accession. Udvartanakarana - उद्वर्तनाकरण - Increased realisation. Udvega - 357 - Anxiety. Udvelana - 3.57 - Perturbation. Udyami - JEM - Occupational. Udyog i himsa - उद्योगी हिंसा - Business violence, Injury happening unavoidably in the professions, business. Udyota - GENC - Emitting cool lustre, Cool light. Cool light is the light issuing from the moon, the firefly (glow worm), Jewels etc. Udyotana ma karma - BETA 7146That which causes the body of a being to emit cool brilliance or lustre, is the name karma of cold light. It is found in the moon, the glowworm etc.
Ugra - 34 - Severe. Ugratapo rddhi - 34491 - Capacity to endure Unimaginable hardships unflinclingly. Uhya - 3€- Argumentation, Ellipisis. Ujjvala - 3w06 - Lustrous. Ukta avagraha - उक्त अवग्रह - Expressed apprehension. Ullekha karana - उल्लेख करना - Pertain. Uñchavrtti - 30gęker - Begging of alms. Unmadi • 3AHIGT - Fanatic. Unmana-36-Balance metric, fine metric. Unmargagami sramana- उन्मार्गगामी STRUT - He who does not abandon the notion of mineness over the body and possessions that I am this and this is mine. gives up the status of a saint and goes astray. Unmisra dosa - Fusta - Taking food mixed with earth or insects or unsterilized things. Upabhoga . 34411 - Re-enjoyment, Enjoyment of non consumable things, Apprehension. Upabhogaparibhogā narthakya - उपभोगपरिभोगानर्थक्य - Accumulation of consumable and non consumable things beyond one's needs. Upabhogāntarāya karma - 3941TERRA - Obstructive karmas of reenjoyment. Upacara - 345R - Analogy, Usage, Figurative, Transference of epithet, formality. Upacara chala - 3401 6967 - Causistry based upon metaphor.

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Upacara vinaya. उपचार विनय - Rev- Upakaranarjana - उपकरणार्जन - Ac. erential homage, Observing properquisition of ways and means. forms of respect. Reverence to the Upakara - 34001 - Assistance, Funccustom of homage. Rising up, offering tion, benevolence, contributory part. welcome and making obeisance in the
Upalabdhi - 3451 - Perception. presence of the head of the order of ascetics and other greatones constitute
Upalabdhi hetu - 3441f@ to - Cause reverential homage. S-9/23
of valid cognition, Established hypoth
esis. Upacarita svabhava- उपचरित स्वभावFormal nature.
Uplabdhi sama - 34616@ 741 - Parity Upacarita - 34afia - Figurative.
per apprehension.
Upalaksaņa - 3467870 - Senedoche. Upadesa - 34681 - Instruction.
Upalambha - 34674 - Observation. Upadeša ruci - 3421pfe - Right
Upapatti - 34467 - Demonstration. belief produced by a sermon.
Upapatti samā - 3442 HTAT - Parity Upadhānayukta -3487 447 - Cush
per logical ground. ioned.
Upamandira - 344fGe - Subshrine. Upādhi - 341144 - Possessions, Paraphernalia.
Upama - 3441 - Simile. Upadravana -34604 - Pain or trouble.
Upama pramana-उपमा प्रमाण - Simile Upaghāta - 34217 - Self annihilation
measure. blaming true knowledge or calling it
Upama loka . उपमा लोक - Simile false is dispragement. S-6/10
universe. Upaghata nama karma . उपघात नाम
Upamana - 34414 - Analogy, Comoff- That on the rise of which there is
parison. self annihilation by hanging, falling
Upamiti - 34fafa-Comparative knowl. from a cliff etc. is the name karma of
edge. self destruction.
S-8/11 Upanagar - 34PR - Suburb. Upagraha - 397 - Help, Benevo- Upanaya - 3479 - Application. lence.
Upanayabhasa - 342TYT - SubUpagrama - 34414 - Hamlet. support fallacy. Upagūhana - 3467 - Overlooking Upanaya sopanaya - 34974 71974 - others faults.
Anecdote used as example. Upagūhana -34167-Redeeming the Upapāda - 3497C - Instantaneous rise, defects of ineffective believers.
as the birth of celestial and infernal Upakrama - 34544 - Sub-order. beings, transmigration. Upapad is the Uphara - 34ER - Oblation.
seat to which the soul goes and in which
it is born. It is the particular name of the Upakarana - 3426200 - Adornment of
seat of the birth of celestial and infernal the body, Monastic outfit.
beings.
S-2/31

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.
Upapāta -34916 - Instantaneous birth, i.e. the birth of celestial and infernal beings. Uparidvāra - 34fGFR - Overdoor. Upapī tha - 34478 - Sub base below south Indian adhisthāna. Uparyukta - 346 - Foregoing. Uparitana sthiti - 34fcafeefa - Upper lifetime. Upasampadā - 34244467 - Approach- ing a teacher in another admission of disciples. Upasarga - 344f - State of affliction, Calamity. Upasargavada - उपसर्गवाद - Doctrine of prefixes. Upasthāpana - 3421149 - Readmission into the order of monks and nuns. Upasth a pana - 3421471 - Reinitiation. Upašama - 34914 - Subsidence, Partial suppression, Suppression of Karmas. Just as the mud in water settles down when clearing nuts are put into it, so also the karmic matter does not mani. fest its power in the soul due to causes (i.e. the disposition of the soul). This is called subsidence.
S-2/1 Upašama caritra - 34214 zifa - Subsidence character.. Upasama sren i . 34914 stunt - Subsidential ladder, Subsidence progression. Upa's amana karana - 3491470The process of subsidence. Upasamaka - 3481495 - Suppressor, The suppressor of conduct deluding karmas, Subsider.
Upašamaka aniv rttikaraṇa-34814
fagffrantut - Subsiderinvariantoperation. Upasamaka apurvakarana- उपशमक
Tychy - Subsider unprecented operation. Upasama Karma - 34814 go of - Subsider functional Upasama Kasaya - 34914 974 - Subsided affection. Upasama samyaktva - 34914 RAKO - Subsidential right belief, Subsidence serenity. Upašam samyaktva -34914 Ferra - The belief in the 9 categories produced by the subsidence of right belief deluding karma and of the four error feeding passions is subsidential right belief (3491A PRR) (and is) like water with its dirty mud settled down. Upasama sattvakāla. 34914 7900119Subsidence state period. Upašānta dravya - 3481177504 - Subsidence fluent. Upasan
. 3481 994 - Whose passions are subsided, Subsided delusion, State of subsided delusion. Upasanta moha - उपशान्त मोह - The saint with quiescent passions, Subsided delusion, The 11th Guñasthāna in which all the cārtra mohan i ya karmas are rendered inoperative. Upasthā pana -3464797- Reinitiation. It consists in initiation into the order once again. Upavasa - 34974 - Fasting - Abstaining from the pleasures of the five senses such as sounds and dwelling in the self

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indeep concentration is fasting. It means giving up the four kinds of food.
S-7/21 Upavr mhaņa - 3426u - Development of one's spiritual capacity. Upayoga -34- Active consciousness, Perception and knowledge, kinds of conscious attentiveness. Understanding, Psychic attention, Cognitive activ ity, Consciousness. The attentve disposition of the soul for that purpose is termed active consciousness (attention or upayoga) Consciousness is the effect of sense.
S-2/18 Upayogaisconsciousness in its state of activity. The soul is called upayukta or upayogavan when it is actually engaged in knowing something. Mere capacity for knowledge without actual knowledge is labdhi.
SJ.P. 56 Conscious attentiveness. The (conscious) thought activity produced in the soul for the purpose of (apprehending) a substance is certainly conscious attentiveness or attention. It should be known to be of two kinds (I) with form (sākāra) and (II) Without form (nirākāra)
G.J. 672 Sikaropayoga-साकारोपयोग-By(the helpof) sensitive scriptural, visual and mental knowledge, detailedknowledge of their respective subject matter lasting for one antar-muhūrta is certainly (attention) with form. G.J. 674 Ana kara upayoga - 371097 341 By the help of senses, mind and visual (conation) detail-less apprehension of substances lasting for one antarmuhūrta is attention without form. Upayoga (Subha) 344141 (979) - Gracious attention.
Upayoga (Suddha) 344147 (TG) - Pure attention. Upayoga visuddha- उपयोग विशुद्ध-He who has manifested pure consciousness. Upayogātmā - 3441-chi - Both the liberated and non liberated jīvas have the characteristic of applying the specific and general knowledge hence they are called upayogātmā. Upayukta - 39240 - Soothing. Upada na kartta - 3469 of FIT - Substantive causal agent, Substantial cause. Upädeya - 34164 - Wholesome, what is to be accepted, Acceptable. Upadhi - 34118 - Outfits, Limitations, Appellation. Upadhyaya - 34184184 - Preceptor, Incharge of instructions, preceptor of an order of saints, The saintly preceptor of saints.
These are all the souls till date who have given and are giving knowledge.
The term upādhyāya represents the great religious teachers whose function is to instruct the people, lay and ascetic about the chief tenets of religion and also about the rules of conduct.
That being, the greatest of the great sages who being possessed of three Jewels is always engaged in preaching the religious truths is (known as) upādhyāya (Teacher). Dr. 53
• Upadhyāya is preceptor under whom the scripturesare studied in order to attain liberation.
S-9/24 Upada na karana · 3416H oro - Material cause, affluent cause. • Upādāna kāraņa (kşaņika) 34619 arcu (erfum) - Affluent cause (mo mentary)

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(63) Upadana bhāva - 341AYA - Mate- Uthāna - 301 - Elevation. rial cause.
Utkarsa - grond - Ascendancy. Upādana Kārana(sa's vata) - 347- Utkarsana - Bronstar - Increase of GTA BARU (2017) - Affluent cause duration, Uptraction. (etemal).
Utkarsa samā - 3rd 1941 – Parity per Upadhi(3417) - Fallacy, Antinomy, augmentation. Condition.
Utkirana kala • उत्किरण काल - Upalambha (3416764) - Attribution Uncasting period, Reduced period. of censure.
Utkrsta-3repe - Maximal exquisite. Upana - उपान - Lowerest part of the Utkrstaanantananta. उत्कृष्ट अनन्ताfooting of the south Indian adhisthāna T-Maximal endlessly endless, Inficorresponding to the north Indian khura.
nitely infinite. Upānga - 3415 - A subsidiary ca
Utkrsta caritra - उत्कृष्ट चारित्र - Exnonical text.
alted conduct Upantya samaya - उपान्त्य समय - Last
Utkrstatā - grepen - Magnificence. but one instant. Upasana mudra - उपासना मुद्रा - Rev
Utkirņa - Gratul - Excavated, Reerential attitude.
plete, carved, Engraved. Upāsika - 341H02T - A female lay Utkirņa trikoņa - Frontof foresta - votary.
Cut tringles. Upāśraya - 397844 - The religious
Utkhanaka - grey - Excavator.
Utkhanana - 37077 - Quarrying. house of the sthānakavas i Jainas. Upāyavicaya · 344fera - Respect
Utpatti - Grufet - Origination. ing the doing meritorious works.
Utpattimatva - 384f7148a - Having an Upekșaniya - 34001ta - What is to be origin. ignored.
Utpada - 36416 - Productivity, GenUpeks ä . 3811 - Indifference,
esis, Origination, Appearance, ManiAttunement.
festation, Regeneration.
Origination is theattainment of theother Urah's riga - 37:- Turret attached
modes by souls or other substances by to the central projection, Quoins.
means of external and internal causes, Urekita - oferort - Inlaid.
without giving up their essential charUrekhana - p7@a - Inlaying. acteristics. For instance, the production Uşpa - 38 - Hot.
of a pitcher from clay. S-5/30 Uşqi şa - Joonte - Cranial bulb.
Appearance i.e. assuming new
modifications. This does not mean creUşpī sa stambha - guitar Tay - Cop- ation out of nothing. Utpāda therefore ing stones.
means that phase of the process of the Camel back. development when a new form is
asumed.
.
ee - LauICI Uack.

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Uttara guņa nivartană . 3trujuftaran Substratum of the secondary attributes. Uttara hetu - JTR TO - Secondary/ variable hypothesis. Uttara jiva - GTR 19 - North chord. Uttarakalina - उत्तर कालीन - Subsequent. Uttara ksana - 3TRETU - The subsequent movement. Uttarādhikari . goriferi - De
Utp i dana - R15 - Persecution. Utsaraņa - BAYEU - Progression. Utsarga sūtra - - The sū tras concerning the general rules of conduct. Utsargasamiti (3 pfafafa) Carefulness in depositing waste products. Utsarpin i . graffunt - Ascending cycle of time, Ascending period, The aeon of increase. Utsarpin i kala - griffon 02167 - Ascending cycele of time - That which has the characteristic of development of knowledge etc. is the ascendingcycle of time. The ascending cycle also is of six divisions, commencing from atiduşhşamā and ending with Suşamāsusamā. Utsaha - 3MME - Earnestness. Utsedha - graet - Height. Utsedhaigula उत्सेधाङ्गल- Ordinary finger, A measure equal to eight barley grains height finger. Uttama - 394 - Superior. Uttama ksama -JTH THT - Supreme forbearance. Uttama sthāna - 374 5419 - Salvation. Uttamartha - 371478f - Salvation. Uttambhaka-37114 - Exciting condition. Utthana TRATA - Distraction. Uttara • JTR - Rejoinder. Uttaracara - JROR - Successor, posterior. Uttara dhana - 3FR 89 - Common
Uttara prakrti - GTR sefa - A subdivision of karma, secondary configuration. Uttara pratyaya - 3TR 4 - Subsidiary conditions. Uttarardha - 3 PRETO - Last quarter, suffix. Uttari ya - Berita - Scarf. Utira - JTİR - Principal beam. Uttu nga . JG4 - Lofty tapering.
3 (U)
U ha - 378 - Elimination, Reasoning, Inductive reasoning. ūbā. 1961 - Reflective speculation. Urdhva . Free - Upper, Vertical. Ürdhva krama - Feat. - Vertical order. Ürdhva loka - Freitas - Upper universe. Urdhva gaccha - Fredag - Vertical veriforms (In Geometric regression) Urdhvagamana - ऊर्ध्वगमन - Upward Inovement
sum.
Uttara guņa - JER TU – A secondary duty.

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Urdhragati - Josefa - Upward mo- tion, Vertical life course. Urdhva pracaya - ऊर्ध्व प्रचय - Com- mon difference. Urdhva vyatikrama - Jedarfast4 - Exceeding the limits set in the direction, namely upwards.
Eka - .- One, Non-dimensional, Single. Eka bhakta - Hot - Taking only one meal a day. Ekaika uttaraprakrtibandha- एकैक उत्तरप्रकृति बन्ध - One one secondary configuration bond. Ekadesa - posciel - Partial. Ekadesavirati - एकदेश विरति - Limited abstinence. Eka dis tyātmaka - gaf façana Mono dimensional. Eka kşeträvaga ba - para 6 - Single quarter immersion. Eka ksetra parivartana - एकक्षेत्र yfach- One cycle space. Eka kşetrastha (Yogya, ayogya) -
to the catra, Breita) Single quartered (Fit, Unfit). Ekalaviharasamacari - एकल विहार Hrari - Deportment quasolitary life. Eka no akrti - एक नो आकृति - Single quasi figuration. Ekarūpa - Part 4 - Unified, Indistinct, Stereotyped. Ekarūpatā - tas yall - Parity. Ekapıştha - genys - Folio. .
Ekasaili - atsit - Stereotyped fashion. Eka prastariya . एक प्रस्तरीय - Monalithic. Eka śren i vargan ä - varstant apfenSingle line variform. Ekatva - Tohra - Singularity, Loneliness, Solitariness. Ekatva (Sādi, Ana di) vatra (Hifa, 3771fc) Oneness (Ab initio, Ab eterno). Ekatvavada - Poraalia - Monism. Ekatva vitarka vicara - gora facets qar - Pure concentration on one aspect. Ekavidha avagraha - gonfag 3taue - Single way apprehension. Eka yoga duguņa vrddhihāni sthānāntara - Panel giurarseife स्थानान्तर - Singlevolitiontwice increase decrease station difference. Ekānta - - Absolutistic prejudice, Absolute, One attitude, Solitary place, Exclusive, One side, One directional infinity. Ekanta mithyatva - एकान्त मिथ्यात्व - One sided illusion. Ekanta mithyadarsana - एकान्त मिथ्यादर्शन - Theidentificationofathing and its attitude as 'this alone' or 'thus only' is absolutistic attitude. The supreme being alone is everything (the whole universe), or everything is permanent or everything is momentary - these are the absolutistic attitudes.
S-8/1 Ekantavada • एकान्तवाद - One sided method, absolutist doctrine.

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Ekanta bhavatmaka-एकान्तभावात्मक __Ekendriya jiva - एकेन्द्रिय जीव - One - Merely existent.
sensed organisms. Ekanta vrddhi - एकान्तवृद्धि - One Esana samiti - एषणा समिति - Carefulended development.
ness in eating, Discipline in begging. Ekanta vrddhavrddhi - एकान्त
The saint observes the rules of Eşaņā qualefesa- One sided increase, Non in
samiti when taking his food. The obser
vance of the highest degree of purity, in crease.
the taking of food is Esanā samiti. The Ekartha samavaya - एकार्थ समवाय -
food should be free from four kinds of One inherence in the same substratum.
afflcitions to trasa life (living beings Ekārtha samavāyi - pohlef 49 - possessing two or more senses), viz :Co-inherent in the same substratum.: (1) 345Cut - upadravaņa (pain or Eka'sanika - Pahreiften - One who trouble). takes his food only once a day. (ii) fasaut - Vidravaņa(cutting, piercEkendriya · Pohfire - One sensed. ing etc.) Ekendriya (Peta fesy) - One sense - Up (iii) ufalen - Pariāpana (distress, or to the end of plants there is only one mental suffering), and sense.
(iv) 3779 - Ārambha (destruction or The one sense of touch arises on the killing). destruction-cum-subsidenceofenergy
The saint avoids food contaminated by obstructive and touch obscuring
any of the following forty six faults :karmas, on the rise of karmas which
(1)Jite - Uddișta-Implying prepatotally obscure the other senses, on the
· ration of food specially for the saint; attainment of Physique making Karma
(2) stafa - Adhyadhi, that is the and on the rise of name Karma of the class of one sensed beings. S-2/22 preparation of extra or additional food One to five sensed living beings
on seeing the saint; एकेन्द्रिय से लेकर पञ्चेन्द्रिय तक के जीव -
- Puti dosa - The mixing Those living beings which possess the up of the aprāsuka, e.g., fresh vegcharacteristic cognisability of touch,
etable, unsterilized water and the like taste, smell, colour and hearing are one, with Prāsuka (sterlized) food; two, three, four and five sensed with (4) f797 ata - Mišra dosa - e.g., their different varieties. One sensed feeding the laity or pseudo saints with soul has the one sense of touch only,
the saints. while the rest of the souls have a gradually increasing number of the sense
(5) Pefon ala - Sthapita dosa, first organs of tongue, nose, eye and ear.
removing the cooked food elsewhere
G.J. 174 and then offering it to the saint. Esan iya - pouta - Acceptable.
(6) afastar - Bali dosa -Offering the Ekāvali - 2019sit - An austerity con
remnant of offerings: sisting of a number of fasts in ascend
(7) mga gira - Prabhrta dosa - The ing and descending order.
giving of food at an improper time, that

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(67) is, at a time different from that previ- (20) rifactata - Ājivikå doșa ously determined upon in the mind.
- Obtaining food by describing one's (8) argit ala - Prāduskāra dosa
own high lineage, meritoroccupations; -Carrying the utensils containing food
( 21 ) arutus cia - Van i pakadosafrom one place to another, washing the pots and pans or lighting a lamp on the
Obtaining food by means of speech
agreeable to the giver; arrival of the saint.
( 22 ) (9) catarre ata - Kritatara dosa -
Chalu - Vaidyaka doşa - By
discoursing of medicine; Offering food that has been purchased.
( 23 ) se ata - Krodha dosa - (By ( 10 ) my eT UT CTE - Pramrsya
means of anger or angry threats); orriņadosa- Offering borrowed food.
( 24 ) HAIGTA - Māna dosa-By means (11) mar ghe - Prāvarta dosa -
of pride. Offering food obtained in exchange for
(25) 4 gra - Māyā doşa (By other food;
means of deceit); ( 12 ) 39f4919 14 - Abhighāla dosaOffering what has been bought from
( 26 ) mit gro - Lobha dosa - By another country or province;
exciting avidity; (13) face tato - Udbhinna dosa -
( 27 ) yarafa ata - Pūrvastuti dosa Giving ghee (Purified butter), medi
By means of prior praise; cine and the like, that have been kept
(28) upang mata ata - Pascat stuti uncovered;
dosa By means of posterior or subse(14) FIMIRTEUT CTG - Mālārohaņa
quent praise. dosa - Offering at a place where the
( 29 ) faalt 19 - Vidyā dosa - By sādhu can only reach by mounting a
imparting occult powers or by promisladder or a (long) flight of steps;
ing to do so; (15) 31123 To - Acchhedya dosa
(30)मन्त्रोत्पादन दोष- Mantrotpadana Offering food for fear of some one;
doşa - By imparting mantras
(invocatoryformulas)for snake bite and ( 16 ) Stream - Anisrșța dosa -
the like; Offering food when objected to by ser
(31 ) quturista - Churņayogadosavants in authority or guardians or by a
By imparting formulas for the preparaservant when a master be away.
tion of beautifying powders etc; (17) TC CTA - Dhatr dosa - Obtain
(32) 65HEIT - Mülakarmadosaing food by teaching how to look after children;
By imparting secrets for winning over
the love of a person and the like; (18) CT - Dūta dosa - Obtaining
(33) giugno - Saftkita dosa food by carrying messages.
Eating after a suspicion of impurity is (19) FARHET - Nimitta doşa -
raised in the mind." Obtaining food by means of palmistry,
(34) rara - Mrkšita dosa - prognostication etc.
Taking food from one whose hands and feet are besmeared with ghee (clarified

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MAT
butter), oil and the like; or from plates which are similarly besmeared with such things. ( 35 ) Alamat cho - Nikšipta dosa Taking food placed over green leaves, unsterilized water and the like; ( 36 ) furengta - Pihita dosa- Taking what is covered with green leaves and other such things or even with heavy though prāsuka (pure) articles; (37) poput anu - Saṁvy- avaharaña dosa - Taking food when the giver pullsor drags about plates and the like, without due care. (38) grane - Dāyaka dosa - Taking food from an unclean or unseemly person; ( 39) f ara - Unmiśra dosa - Taking food mixed with earth or in- sects or unsterilized things; ( 40 ) supura ata - Apariņata dosaTaking water or liquid foods that have not been purified by sterlisers, such as powdered cloves to render them unsuitable for the breeding of living germs; (41) fortale - Lipta dosa - Taking food from a hand or out of a plate or pot besmeared with flour, chalk and the
(45) 37 ata - Anagära dosa - Eating with great avidity. ( 46 ) ca - Dhūmra dosa - Condemning what one eats.
fa BTER SIISH - The saint takes food only - S.D. 110 (i) To allay the affliction of hunger, (ii) To be able to serve other holy saints who may need his services. (iii) To practise bis six daily duties. (iv) To sustain the practice of Samyam (self control). (v) To preserve life, and (vi) to progress steadily on the path. He does not take it because it is palatable or because it will make him strong or enable him to live long. ta foot feefer BTTER TEU 781 and - The saint will not take food -
S.D. 110-111 (i) When suffering from a form of disease that is destructive of self-control, (ii) When attacked or pursued by evildoers, animals etc. (iii) when it is desirable to refrain from sustenance to control the longings of the senses. (iv) when his moving about will tend to cause destruction of life. (v) when he should be fasting, and (vi) when the adoption of the Sallekhana vow becomes advisable. HA TTER #32 317Rru - In addition to avoiding the above faults, the saint will also go without food wbenever any of the following thirty two antarāyas (inauspicious obstacles) occurs afterhe has started for its obtainment :
S.D. 111-113 (1) If the excrementofabird, e.g.acrow fall on him while on his way;
like;
(42) firat ut fra at - Parityakta (or Parityajana) dosa, taking leaving or what has been thrown away, or liquids when they can not be retained in the palm; ( 43 ) Agu - Samyojana dosaMixing up hot things with cold ones (i.e., those that have ceased to be sterile of life); ( 44 ) 3 TUTTE - Apramāņa dosa - Eating without measure, i.e., more than what is permissible;

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(2) If his feet become besmeared with filth; (3) If he begin to vomit; (4) If some one interfere with his proceeding; (5) If he begin to bleedorif suppuration occur; (6) If his tears come out or he sees someone else burstinto tears at the time of eating; (7) If be bave to climba step higher than his knee; (8) If he touch a part of his body lower down than the knee; (9) If he have to bend lower than the naval to reach the place; (10) If he happen to eat what has been given up by him. (11) If a living being be killed in his sight at the time of eating; (12) If a bird carry off a morsel of his food; (13) Ifamorsel fall down on the ground. (14) If a trasa jiva (a living being possessing more senses than one) be killed or crushed in his hands. (15) If his eye fall on the dead flesh of a five sensed being; (16) If trouble or persecution seize him at the time; (17) If a five sensed animal, e.g., a rat pass through his feet; (18) If the giver of food drop the vessel (or dish) containing the food; (19) If excrement be discharged from his (the saints) body at the time of eating; (20) If his urine flow out; (21) If he happen to have got into a śüdra's house; (22) If be swoon off when going to obtain food;
(23) If he be obliged to sit down, owing to illness, when taking food; (24) If a five - sensed being, e.g., a Jackal bite him; (25) If he happen to touch the ground after performing Siddha bhakti (adoration of the liberated souls) at the time of starting; (26) If his saliva or phlegm drop out while eating; (27) If a worm come out of his body while eating; (28) If he happen to touch some other article at the time; (29) If a person strike him or any one else, with a swordordagger and the like at the time; (30) If the village catches fire when he is going to take his food. (31) If his foot comes in contact with an object while eating. (32) If he touch anything lying on the ground with his hand at the time. मुनि के आहार में अन्तराय के अन्य कारण- . The saint will also go without an unclean person (a chandāla), if some one held in public esteem should die, if a brother saint is degraded and on the occurrence of other similar causes of mental disturbance and agitation. The
food is further forbidden. If blood or pus ooze out from the person of the giver or the taker of food after the latter has performed what is known as Siddha bhakti (adoration of liberated souls).
S.D. 113-114 There are certain other impurities to be avoided with reference to food, some of which will even necessitate its being given up on the instant. These are :(1) Nails, (2) hairs, (3) insects

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(70) (4) bones
(3) He should love to give charity, (5) whole grains
(4) He should possess true discrimina(6) The inner pulp of a whole grain tion regarding what is pure and what is (7) Pus
impure as an article of food for saints. (8) Skin
(5) He should expect no return or re(9) Blood
ward from charity, (10) Flesh
(6) He should be forgiving and (11) Seeds.
(7) He should be enthusiatic (that is to (12) Fruits, whether big or small, i.e., say, endowed with energy), not lazy. anything belonging to the gemes fruit. Evambhūta - Vana-Specific, such (13) Bulbs and
like intrinsically genuine. (14) Roots.
Evambhuta naya - एवम्भूत नय - The With respect to these the rule is that blood, flesh, bone, skin and pus are to
actual stand point, Actual purport. be regarded as the most unclean, so that the saint should immediately stop eating on the discovery of any of them in the food and should also impose some sort of penance on himself by way of Aindriyika - tis furaha - Sensitive. Prāyaśchita. A piece of nail also if Airā vatvarsa-tranaf-Airavat varsa found in the food will involve the giv
is surrounded by Sikhari on the south ing up of food and the imposition of
and the oceans on the other three sides. slight penance. The discovery of an
This is divided into six regions by insect or an hair will also necessitate
Vijayardha and the Raklodā. S-3/10 the giving up of food; but no penance will be necessary in their case. Un
Aisana - TI - Ishana is the natural cooked grains, seeds, bulbs, roots and name of the lord. That which is the pulps are to be removed with care, habitation of īshāna is Aišāna. The which being done the process of eating suffix 'ai' in the sense of bis habitation may be continued. But if this can not is used here. By association with it the be effected, then the saint must desist lord also iscalled Aiśāna. S-4/19 from eating.
Aišvarya-dware - Supemormal powदाता के सात गुण - The householder offering food to a saint should be en
Aitihya - tfalen - Tradition. dowed with the following seven kinds of virtues :-
S.D. 114-115 (1) He should have faith in the merit of charisy. (2) He should be devoted to the excellent attributes of right faith, right knowl- Symbolfor setofclairvoyance. Someedge and right conduct with which the times symbol for downtraction divisor. saints are endowed.
Oja - 05 - Splendour.
ers.

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Ojasvitā - T an - Exuberance. Ogha-3779 - General, Summary, brief, Absstract. Ogha nirdesa-ओघ निर्देश - Summary instruction. Ogha Samjñā - 3779 Fizil - Instinct. Ogha prarü panā . 3718 48901 - Summer presentation. Om - 3 - A synonym for five holy souls. Sacred sound formed by combining the first syllable of each word in the namaskāra mantra.
Aupašamika bhāva - 3421644 919 - Subsidence phase. Autpattiki buddhi - औत्पत्तिकी बुद्धि - Instantaneous comprehension. Bitrufarastrac - Autapattik i BuddhiThe Āvasyakaniryukti defines autpattik i intellect as the intellection which comprehends instantaneously the true nature of a thing never seen, heard of or reported heretofore and is crowned with unbindered success.
31 (An)
Bit (Au)
.
..
.
HTC - The manifestation determined by the operation of the karmas.
Panca II verse 967 Audayika bhāva - 3cf446 4ta - Rising phase. Audarika kayayoga . औदारिक toteemat - Physical body volition. Audārika sar i ra - Bitcificato PR - That which arises from udara is audarika, that is gross.
italia yrit - Udār means sthūla or gross. The body is called Audārika because it is constituted by Sthūla or gross matter. It is also derived from udara womb that which is born from the womb is Aud ärika. Any way Audārika Sarira refers to organic bodies animal and human. Aupapadika-औपपादिक - That which rises in upapāda (special bed) is aupapādika. Aupadhika - 31741fect - Adventions.
376 - (The Angas)- The an gas which are the canonical works of the Svetāmbara sect of the Jainas are said to have been dictated by the fifth Ganadhara Sudharma svām i to his disciple Jambū svām i, when the latter asked, the former to explain the tenets of Jainism as laid down by Mahavira. In the Angas we find questions like this: what has been laid down by lord Mahāvira, the Tirthamkara, on such and such a matter ? Put to Sudharma svām i by his disciple Jambu swāmi. Further, in the Angas there are sentences spoken by Sudharma svami to the effect : “I am telling you such and such a matter, as described by lord Mahāvira. From passage like these, it becomes certain that Mahāv ira is the earliest authority to which the existing Jaina canonical works refer. The Digambaras, however deny the authority of the angas and say that the original canonical works have perished

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during the first century after the nirvāṇa of Mahāv ira; But they also maintain that the tenets of Jainism were made popular by lord Mahāv ira the popular exposition of the tenets of Jainism. This is the reason why we most frequently find Mahāvira worshipped by the Jaina writers in the opening verses of their works as the great propounder of the truths of their religion. Angabā hya - 375GEN - Outside the original canon. Angapravista - अङ्गप्रविष्ट - Included in the original scripture. Angopā nga -3491416 - The chief of the secondary parts, limbs and minor limbs. Anka vidyā - stefaen - Science of numbers.
> (R)
and memory, including the obtainment of control over certain real live 'forces' (or spirits) of a subtle embodied nature, termed vidyas (bearing female names) that are endowed with superormal powers and possessed of various kinds of abilities, e.g., the power to erect a city, the power to bring about changes of form and the like. The faculty of divination is included in this Riddhi, and is itselfeightfold in nature, namely(1) Divination, by means of the positions, movements etc., of the sun, the moon, stars, planets and constellations; (2) Foretelling, by means of the conditions of the earth, the future destiny of kings and the divining of the existence of mineralsand of hidden treasure troves and the like; (3) Ascertaining the past, the present and the future conditions of a living being by examining his bodily limbs; (4) Prognostication by means ofsounds; (5) Predicting the conditions of existence from the position of moles, warts etc; (6) Divination by means of special bodily markings (palmistry and the like); (7) Finding out the nature of one's past, present and future experiences by means of holes and marks in one's clothes, weapons and the like; and (8) divination by means of dreams, when these are not caused by the influence of bodily humours. S.D. 143-144 2. Ionut - Kriyārddhi, that is, the power to move in the air, or on water and the like, which embraces several other similar types. S.D. 144 3. Paranset alas – Vikriyā Riddhi is generally the power of transformation of the body and of the bodily limbs, and may be of the following kinds -
Rddhi - Daf - Affluence, Heavenly acquisition, supernatural powers, Supernatural accomplishment, Prodigy. There are eight principal kinds of mi- raculous powers termed Rddhis, any of wbich may be developed under the influence of tapascaraña (asceticism) by the saint. Many occult powers are comprised under each of these eight principalones, which will be described now,
S.D. - 114 1. Buddhirddhi - Comprising the supernormal faculties and functions re- specting knowledge, e.g.Omniscience, telepathy, clairvoyance, transcenden- tal functioning of the senses and the intellect, such as perception through the various parts of the skin, extraordi- nary power of intellectual penetration

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(i) зfor Aṇimā, becoming small
like a point.
(ii) - Mahimā, becoming very big or large, lika a mountain.
(iii)
-
- Laghima, becoming ex
ceedingly light. (iv) गरिमा - Garimā, becoming very heavy.
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(v)
- Prapti, the power to touch a distant mountain top with one's finger,
(vi) प्राकाम्य - Prākāmya moving on water as if it were earth, and vice versa,
(vii) ईशित्व Isitva, the power of
lordship over all,
(viii) afgra Vasitva, the power to win over all beings.
S.D. 145
(ix) fran- Apratighāta, moving through solids as if they were empty spaces, (x) अन्तर्ध्यान come invisible,
Antardhyāna, to be
(xi) anturafura become manifold.
Kāmarupitva, to
तपोॠद्धि - Taporddhi is of seven kinds,
as follows :S.D. 145 (i) उग्रतपो ऋद्धि - The Ugra taporddhi, which is capacity to endure unimaginable hardships unflinchingly,' (ii) दीप्त तपोॠद्धि The dipta taporddhi, is the acquisition of great radiance of the body and of the power of great endurance, (iii) तप्त तपोॠद्धि – The tapta taporddhi, the power to burn up the bodily excrements internally,
-
(iv) महातपोॠद्धि - the mahā taporddhi, the acquisition of the power to undertake the greatest forms of asceticism,
-
-
-
(v) घोर पराक्रम ऋद्धि The ghora parakrama rddhi, the acquisition of supernormal will power in the accomplishment of tapascharaṇa under the most trying of conditions. (vii) घोर ब्रह्मचर्य तपोॠद्धि Ghora brahmacarya Taporddhi, The accomplishment of the supremely unfaltering type of brahmacarya (celibacy), that is not sullied even in a dream.
बल ऋद्धि Bala rddhi, which implies the acquisition of extraordinary powers of the mind, speech and the body and which is of three kinds, namely - (1) The capacity to understand the entirety of the field and scope of the science of life (divine knowledge, termed Dv ādasan ga śruta), in an antarmuhurta (= a moment less than 48 minutes). (ii) The power to recite aloud the entirety of the Dvadasan ga śruta (the entirety of the teaching of the omniscient Tirthamkara) inanantarmuhurta (One moment less than forty-eight minutes), and
(iii) The powers to remain unaffected by the increasing severity of the ascetical bodily practices, kaya klesa and the like.
-
QU
6. औषधि ऋद्धि - Auşadhi rddhi or the power to heal, which is of different kinds, as follows:
(i) आमर्षोषधि ऋद्धि – The āmarsoşadhi rddhi, that is curing by mere bodily contact or touch.
(ii) क्ष्वेलोषधि ऋद्धि - Thekshveloşadhi rddhi, where the phlegm becomes inverted with the power to cure ailments, by its contact.
(iii) जल्लोषधि ऋद्धि - The Jallosadhi rddhi, where the sweat has acquired the power to heal,

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(iv)मलौषधि ऋद्धि-Malausadhi rddhi, where the exudations from the mouth, the ears and the nose, have curative properties. (v) विडौषधिऋद्धि - The vidausadhi rddhi, where the excrement if touched will cure disease. S.D. 147 (vi) Hatufance - TheSarvoșadhi rddhi, where thewind even that has touched the body of the saint become endowed with the curative virtue. (vii) आशीविष ऋद्धि - The Asivisa rddhi - the power to remain unaffected by poisons, and (vill) दृष्टिविष ऋद्धि - The Drstivisa rddhi, where a mere glance suffices to destroy the effectivity of a poison. 7. THAI - Rasa rddhi, which is the acquisition of the miraculous power of saving and destroying life by a mere word or look or wish and includes the power to multiply articles of foods so as to be able to gratify large assem- blages of men. This rddhi comprises the following types- S.D. 147 (1) 311 fan malas - Āsyavisa rddhi, destroying with a word, (ii)sfera mera- The drişživisa rddhi, destroying with a mere look. (iii) क्षीरस्त्रावी ऋद्धि- Theksirasravi rddhi trasforms ordinary foods into strengthening ones, as if they contained milk, and also has the power to impart to mere words the strengthening virtues of milk, so that even emaciated persons are nourished thereby; (iv) Hytarit trasa - The Madhusrāvi rddhi acts like honey; it imparts tooth someness to tasteless food, as if it bas been honeyed, and to words the power to sweeten life,
S.D. 148
(v) सर्पिरास्त्रावी ऋद्धि - Sarpirāsravi rddhi is the same kind of power as the above with reference to the production of the nourishing and strengthening effect of ghee (purified butter), and (vi)अमृतास्त्रावी ऋद्धि-Theamrtasravi rddhi, that has the effect of amrta (ambrosia) in the above circumstances. 8.95 Pose - The power to feed a large body of men leaving (of food) as well as the power to seat large numbers in small areas. This is of two kinds, namely (1) 37311u148144 #face - Akşiņamahānasarddhi - which means that strange power of the ascetics presence by virtue of which a whole army of a great emperor may be fed out of the small pots from which he has been fed, and (ii) 378UTAETTU #fase - The aksinamahālaya rddhi, which is the miraculous effect of great asceticism whereby all kinds of living beings may get into the ascetics presence without overcrowding. Rjugati - Feella - Rectilinear motion. Rjukūlā - te - Mahāvira attained omniscience on the bank of Rjukūlā in the vicinity of Jrmbhika grāma. According to the ācārā nga kalpasūtra the name of village is Jambhiya and that of the river Rjukūlā. Rjumati manahparyaya- ऋजुमति मनः refa - Simple sensory telepathy. Rjusūtra-Hue-Straightexpressed, The straight view point, Status qua support.
Hveit - Straight. Rņa - #20 - Negative.

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Rși-A sage or holy man, an
ascetic.
Rtam-Truths.
Rtu--Time which is equal to two months.
क् (K)
Ka Symbol for functional life time. Kacchapa - - Tortoise.
Kadi - कडी - Lintel. Kadalikayukta - कदलिका युक्त - Corbelled.
Kakkukah - He was pratihāra ruler who ruled at Mandor (Rajpūtānā). He became famous for his victories over the kings of Māru, Meda, Valla, Gujara and Bhillas. He was a Samskrt scholar and a follower of Jainism. He had built a temple of Jinendra. A-86 Kakṣa - Vestibule. Kakṣasala-- Smaller room. Kakṣasana -- Projection. Kakuda - Hump. Kakudman ककुद्मान - Humped. Kala - Art.
Kalapremi - कलाप्रेमी - Connoissour
of art.
Kalakara -R - Craftsmen.
Kalākārità - कलाकारिता
manship. Kalākrti - कलाकृति - Art object. Kalā laksana - कला लक्षण Art idioms.
C
.
-
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Work
Kalā pravanata - कला प्रवणता Rhythm.
Art
Kalaha Katha - कलह कथा - Queru
lous talk.
Kalasa - कलश
Torus - moulding
often resembling a pitcher, Lowermost member of the south Indian pillar capital.
Kalasa Vāhaka - कलश वाहक - Pitcher carrier.
Kalpa--A cycle, Proper conduct. A cycle of two aeons, Celestial abodes below the graiveyakas heavens.
Kalpa - The descending cycle is of the extent of ten koṭākoti sāgaropamas. The ascending cycle is of the same extent. The two joined together constitute a kalpa.
Su samasu şama is of the extent of four kotākoți sāgaropamas. At the beginning of this period human beings are of the same nature as those of uttarakuru. There is gradual decrease during the period and then comes Sușama lasting for three koṭākoti sāgaropamas. At the commencement of this period, the human beings are equal to those of Harivarsa. And after graudal decrease during this period comes Suṣam aduh ṣama. Lasting for two kotākoți sāgaropamas. At the commencement of this period, the human beings are equal to those of Haimavata. And after gradual decrease commences the fourth period of Duhṣamāsuṣamā lasting for one koṭākoți less forty two thousand years. At the commencement of this period, the human beings are equal to those of Videha. Then after gradual decrease comes Duh sama lasting for twenty one thousand years. Lastly after gradual decrease, comes Atiduh sama of the extent of twenty one
·

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thousand years. Similarly the ascending cycle must also be understood in the contrary order. S-3/27 Kalpas (4) Those in which the ten grades prevail are called kalpas. Though grades are prevalent among the residential celestial beings, by usage kalpa is used only among the Vaimānikas. S-4/3 Kalpopapanna - कल्पोपपन्न The kalpas are the habitations of devas from Saudharma prior to Gaiveyakas. Those born in the kalpas are kalpopapanna. S-4/17 Kalpana - - Notion, Fancy. Kalpanarahita - कल्पनारहित - Free from conceptual construction.
Kalpaniya - - Acceptable. Kalpasthita - कल्पस्थित - An ascetic observing scriptual rules. Kalpavrkṣaq - Wish fulfilling tree.
-
·
-
कल्पवृक्ष - Kalpa tree- It was a variety of flora, now wholly extinct, which supplied everyday requirements of human beings, subsistence in particular, before they devised various arts and crafts. Ibid vol. II P. 178 Kalpya -- Acceptable, Permissible.
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-
Kalpatita . कल्पातीत Those vaimanikas who are born beyond the kalpas are kalpatitas.
Kalusata - Defilement.
Kalyānakari - कल्याणकारी - Auspi
cious.
Kamalana la -- Stalks. Kamala padaka - कमलपदक - medallion.
Lotus
Kamani ya-- Dainty, Elegant, Affectionate.
Kanakavali - कनकावली - An austerity.
Kanda - Bulbous vegetables. Kandamula - A bulb and a
root.
Kandarpa - Uttering obscene words, Indulging in low speech. Employing vulgar language mixed with laughter out of excessive attachment. Kandarpa Katha - कन्दर्प कथा - Sexual gossip.
Kanthahara - कण्ठहार
Necklace.
Kangura.
Finial, battlement.
Kamani yarupa--Supple
ness of form.
Halves, skull cup,
Kapala - कपाल Scalp.
-
-
Gate.
Kapata - कपाट - Kapa tagata Kevali - कपाटगत केवलीGateway omniscient.
Kapa ta paryaya - Gate event. Kapa tasamudghata - Gate extrica
tion.
Kapota -- Cornice like flexed moulding usually crowning the basement (Adhiş thana or vedibandha), Pigeons. Kapotika - कपोतिका - Comice. Kapota stara - कपोतस्तर - Well cor
nice.
·
Karatala करतल
Palms of hands.
Karatala -
- Cymbal.
·
Karan a करण Immediate catise, Instrument, The astrological divisions. The instrument, Efficiency attainment, operation, Operator.
-
-

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(77) Karan a Labdhi of fusifotd - Opera- “Karma". Karma is something quite tor attainment.
real, but unintelligent, it is a subtle matter Karaṇa satva-RU Hry - Operation
that is attracted and assimilated by rea
son of certain foreign elements in the state.
person, such as delusion, lust, anger, Karan antara - OUIT - Operation
pride, deceitfulness and greed which interval
themselves are other karmas in another Karma-06-Substantive force, Matter
aspect. Jainism - not atheism P. 15 in the subtle form, Action, Object, Ef
Karma Vargana. कर्म वर्गणा - The fect, Activity, Fine particles of matter
world space is throughout filled with binding the soul, Functional.
material bodies. Some of these are Karma (06) - The karmic body which minute and some of these are percepis the root cause of all other bodies is tible to the senses. Of these minute called karma.
forms some have the peculiarly necesKarma (20+) - It is a substantive sary constitution which would make force, matter in very subtle form. These
them fit to be karmas. These are called matter - particles called Pudgalas fill all karma - Vargaņās. Karma-Varga nās cosmic space. The soul by its commu- are physical molecules of a particular nication with the outer world, becomes
constitution which gives them the tenliterally penetrated by these matter par- dency to be attracted byJi vas. They are ticles. These in turn become karma and otherwise known as Karma-Prāyogya build upa special body called kāmāņa Pudgala. šarira, which does not leave the soul Karmabandha -otsopet - When soul, till its final liberation. Karina works in out of desire, aversion and corruption of such a way that every action leaves a knowledge and will,experiences affecmark of its own which is retained and tive states pleasant and unpleasant, then built in into the organisms to serve as because of the very same states the self the basis of future action.
gets bound by karmic matter of various (Jaina stories vol. II. P. 178) kimds. Karma . of - According to Jaina 311 779T IT TT - Combination theory the cause of punishment and
of karmic matter with Jiva is due to reward is what is calld Karma'. It has yoga. Yogais the action of mind, speech the capacity at its proper time of pro- and body. The opportunity for combiducing an effect upon the person who
nation is Created by Bhāvas or the has generated it, and all such things as affective states and such affective states accidents so called, disease, the actions are due to desire, aversion and perverse of Judges etc, are only the instruments
cognition. by which the effect is brought about so autuksia - The eight karmas that there is no possible need of any
are traced to the four causal conditions action by deity, the reward or punish
Mithyårva, Avirati, Kaşāya and Yoga.. ment following simply an effect from
But these conditions themselves are the cause, the cause being as alreadymentioned, what is called
result of desire etc, or Bbāva Pratyayas.

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without these intrinsic conditions there will be no bondage.
मिथ्यात्व - Mithyātva is the opposite of right faith or Samyak Darshana. This Mithyatva may manifest in the form of belief in false doctrines and disbelief in the true one. Avirata is the opposite of right conduct or Samyak caritra. This may manifest in an enthusiasm for the veil conduct and a hesitation for right
eousness.
कषाय - Kasāya refers to the grosser emotions such as anger, pride, deceit
etc.
योग - Yoga refers to the uncontrolled and useless activity of Mana, Vachana, Kaya.
अष्टकर्म - Eight Karmas are - (1) Jnanavarni ya is the veil round the pure consciousness,
(2) Darsanavarniya is that which corrupts the faculty of perception and also of belief.
(3) Mohaniya is a sort of spiritual intoxication interfering with cognition and will.
(4) Vedaniya is feeling of pleasure and pain,
(5) Antaaya is the frustration of the useful efforts or righteously minded persons.
(6) आयु - determines the duration of life that a Jiva has in a particular state of existence.
(7) Nāma determines of generic and the specific characteristic of a Jivai.e. on account of this Nama karma ajiva is bom as a particular organism in a particular Gati.
(8) Gotra determines the value of life for example in a human being. This
karma determines the birth of a Ji va in a higher status or in a lower status. गोत्र कर्म - The conduct of the soul coming down from generation to generation is called Gotra (family). High and low conduct becomes high and low Gotra. (The Karma which determines high and low family for the birth of soul is called family determining karma or Gotra Karma. G.K. Gatha 13.
Birgonof and onlef In the cycle of existence which is fed by delusion caused by karmas, the age karma causes the sojourn of the soul, as the stocks which keep a man down.
G.K. Gāthā-11. नामकर्म के कार्य – The body making karma existence, etc. which differentiate the souls, many kinds of bodies which differentiate matter of various kinds and the change from one to another condition of existence.
Four aspects of Karma (f f)-There are four aspects (Nik sepa or nyasa) of Karma:- by name or negative (Nama), representation or representative (sthapana, privation or privative (Dravya), present or positive (Bhāva). Prakrti (Nature of Karmic matter) Papa (Demerit), Karma mala (Dirt), these terms (are ascribed to the dirt (of karmas) from the aspect of their names. G.K. Gāthā-12 स्थापना कर्म - Representation of karma, which is in combination with the soul, by similar or dissimilar object by the intellect, establishing (its identity), that is the representation (Sthapana aspect) of karma. G.K. Gāthā - 53 द्रव्यनिक्षेप कर्म - The privation (aspect) of karmas (is) of two kinds. Attention

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privation of karma (351745292) and quasi -attention - privation of karma (नो आगम द्रव्य कर्म).G.K. Gatha - 54 ( 1 ) 34714 567 - The soul, knower of the scripture about karınas, (but) without attention (to it is the first (i.e. attention - privation of karma). (2) ITTH So ooo - The second (quasi attention-privation aspect of karma, no-āgama Dravya karma Nik sepa) is of 3 kinds -(i) The knower's body (FR44 PRR) (ii) Future (body,
at), (iii) Other-than these two (goufafci) strena yritt an - The knower's body is of 3 kinds with reference to the three times, (past, present and future) of these two (i.e. present body of knower at the present time (acan 31405 RTT) and the future body ( 3761751145 ) are easy to understand.
G.K. Ghatha - 5 a prie – Past body is of three kindsexpired (zn), cast off ( fata), renounced (7497), Expired ( zyn) means that which drops by itself on maturity (of age karma). (It) is without premature death (कदली घातमरण) and death by renunciation. G.K. Gāthā - 56 कदलीघात मरण - In premature death (GIAC) age (34144) is cut short by poison, anguish (@G), consumption (रक्तक्षय), terror (भय), stroke of (deadly) weapon (
P T), (extreme) distress (HKT), suffocation and starvation.
G.K. Gāthā - 57 Enfaa Tartas - Cast off (body च्यावित शरीर) is associated with
premature death (agrit ), but without renunciation. त्यक्त भूत ज्ञायकशरीर-Renounced(त्यक्त body) is that which falls off on renunciation with or without premature death.
G.K. Gathā - 58 त्यक्त शरीर के भेद - The modes of foodrenunciation (9947 ufagil) self service (इङ्गिनी) and no service (प्रायोपगमन) these are the three modes of renouncing (the body).
G.K. Gāthā 59 To uffigit - Food - renunciation (is of 3 kinds, minimum, medium and maximum). The food renunciation mode is of one antar muhúrta in its minimum, twelve years in its maximum (duratioin). (The time) between them is (the duration of) medium (mode).
G.K. Gātha - 59-60 sf - ACUT - Serving one's needs oncself without service from others (is) death by self service (S RC).
G.K. Gāthā - 61 uru 47 - Death without self-service (or service) by others (is) death by noservice (4214147). भावी ज्ञायक शरीर - The soul which will be the knower of the scriptures relating to karma in future time is the future body knower (4191 Field TT).
G.K. Gåthā - 62 accufafan - Karma and quasi-karma (24) are the two kinds, besides these. कर्मतद्व्यतिरिक्त नोआगम द्रव्य कर्म - Karma is necessarily the karmic matter which has assumed the form of karmas.
G.K. Gātha - 63.

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नोकर्मतद्व्यतिरिक्त नोआगम द्रव्य कर्म - Matter other thankarmic matteris quasi karmic matter. G.K. Gātha - 64 4-raftatuerau ant - In the positive (Bhāva-aspect) Karma is of two kinds now - attentive (3717479 0f), now-quasiattentive (IMTA 41906). आगम भाव निक्षेपकर्म - The soul who knows the karma scriptures and (is) attentive to the karma scriptures is necessarily named now-attentive to the karma scriptures (Yarra ).
G.K. Gātha - 65 7131114 Hrafirata af - The soul en- joying the fruition of karma is the now-quasi attentive (31TA Taf)
G.K. Gāthā - 66. कर्म की जड़ता (Materiality of
Karmas). Prabhācandra establishes the materiality of karmas 00 the ground that the full of the conscious soul must be due to something other than the soul itself. (Pramaya P.66) a TT TA TATUT - (The root cause of bondage) - Both Jiva and Pudgala possess a power of negativity Vibhāva sakti) which effects a bondage of the two. The real on account of its natural powers, it possessed of natural as well as negative (vaibhavika) activity. The negative manifestations of the soul do not originate from its association with Pudgala for the power which is non existent in the Jiva can not be generated byanything else. The manifestations of the negativity of the soul appear only when the soul is in union with karmas. In the absence of the karmas the negative manifestations are suspended. In the absence of all the karmas
the power of negativity of the soul yields natural positive manifestations. Panca - II Verse 45, 61, 62, 86 and 90. wita itichef at P T - (The relation between the soul and the karmas) - The Pudgala, having obtained the conscious manifestations of the Jiva merely as an auxiliary cause transforms itself into karmas by itself. The karma pudgalas become simply auxiliary causes of the conscious manifestations of the soul undergoing transformations by itself.
Purus. verses 12 and 13.. The material molecules, having the capacity of transforming themselves into karmas when they obtain the soul's manifestations, are transforined into karmas; they are not so transformed by the Jiva. Prava. II. verse 77. Like the needle attracted by a magnet both the Jiva and the karına, pudgala possess the power of distortion which efforts their mutual bondage.
Panca II verse 45 siafaurent af (Jiva vipaki karma) - The karma which causes a distortion directly in the Jiva is the Jiva-vipāki (having fruition in the Jiva). पुद्गलविपाकीकर्म- TheKamas whose fruition is effected in the material body of the Jiva is called the Pudgala-vipāki (having fruition in pudgala)
Ast. (foot note) P. 266 Pafta H H Hem (co-ordination among different types of karmas). One who has the knowledge obscuring karma may have or may not have the deluding karma, but one who has the deluding karma must have the knowledge obscuring karma. One who has the feeling karma may have or may not

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have the deluding karma, but one who has the deluding karma must have the feeling karma.
Bhagavat i sūtra P. 708-709 3116T - (Ābädhā) The period for which the material molecules, that have come to the soul in the form of karmas do not gain the capacity for effecting the soul, is called ābādbā.
G.K. Verse 4. एक बार झड़े हुए कर्म पुनः उदय में नहीं 3114- Just as a fruit, when ripe, falls from the tree and can not remain attached to it, in the same way the karmas do not attain the state of operation, when they are once shed off.
Samaya verse 192 Frefer off (Nidhatti karmas) · The karmas that are incapable of immature realization and transformation are said to be in the state of nidhatti. farchifaa (Nikācita karmas) - The karmas that admit of no change but follow their own course are said to be in a state termed as nikācita.
G.K. Verse 440 Karma Bhūmi - 2449 - Work region, Regions of labour, Land of realm of action. Bharata, Airavata and Videha excluding Devakuru and Uttrakuru are the regions of labour. Karma bhūmija - 046451 - A person born in a land of action. Karma cetanā . - The feeling that I produce all these things other than JIĀna is karma cetana. Karmajā buddhi - atsgfas - Intel- lect developed by practical experience. Karma kala - 241 - Functional time.
Karma ksetra - H27 - Functional quarter. Karma mala vipramukta : कर्ममल fagnat - Free from the defects of karma. Karma paramā nu-24441 - Karma particles, species of karmas. Karma pradesa - कर्मप्रदेश - Karmic particles points. Karma prakrti - कर्मप्रकृति - Kamic molecule. Karma phala cetana. + hoa - Karmic result consciousness. Karma phala cetana - The consciousness that I enjoy the fruits of all things Other than Jrānais karma phala cetanā. Karmaprayogyapudgala कर्मप्रायोग्य YEI - Matter fit to manifest as karma. Karmavad s . ofalici - Believer in karma. Karma yoga - a im - External spiritual activity. Activity done by the karmic body. canfyri - (Karma 'saya) – (The accumulated traces of actions) The accumulated traces of actions are classified into (1) those that are produced by virtuous or moral deeds (Punya karmāśaya) and (2) those that are produced by sinfulor immoral deeds (Pāpa karmā šaya). Each of which again is subdivided into (1) those that produce their effectin this verylife(drastajanmavedaniya) and (2) those that produce their effect in some life to come hereafter (adrastajanma vedan iya).
SJP. 244
Karma vimukha - criminate.
faya - Indis:

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de
Karə ānuyoga - prigutu - Texts on cosmology, maths. Karmendriya - fisa - Consequences of the karmic operations. Karmodaya avastha - कर्मोदय अवस्था - Operative karmic matter, rising state of karmas. Karna-cuf - Quoin or comer, corner projection. Karnadhāra - auferre - Pilot. Karnakūta - pugne - Shrine or turret raised over the karņa or corner. Karņasrnga-chuf sjov - Turret rising over the karņa or corner. Karņikā - afurahan - Knife-edge moulding, thin filet - like moulding. Karşāgra - fulfy - Ear lobes. Karna pin da- abouffous - Ear lobes. Kartrtva - atera - Acting, Activity. Kartta - till - Agent, Doer, Subject. Karuņa - - Pathetic. Karuņa svara - of our FOR – Piteous cry. Kaşāya-0474 - Passion, Astringent. 2014 - The acāryas call (passion) as Kasāya (because) it ploughs (Kr sati) the field of soul's karmas, extending to (eternal and infinite) length of mundane existence and productive of huge crop of pleasure and pain or (those which) destroy (kşānti) the thought activities of right belief (HR4082),con- duct (aifa) with partial (de şa) and full (Sakala, vows),(and) ideal conduct (77864 aifa), (are) the passions (Kaşāyas). (Their) number (is) four, sixteenand innumerable (times the spatial units in) the universe.
Kaśāya-0474 - The passions - anger, pride deceitfulness and greed with their sub-divisions.
S-8/7
G.J. 162-63 para ang – The four passions areAnger (क्रोध),pride (मान),Deceit (माया) and greed (714). Each of these is of 4 kinds : Error feeding - अनन्तानुबन्धी - Which destroys right belief; partial-vow preventing = अप्रत्याख्यानावरण, which destgroys such right conduct as consists in the observance of partial vows : total vow preventing (प्रत्याख्यानावरण) which destroys suchright conductpreventing, संज्वलनwhich destroys ideal right conduct. Kasayasthana - कषाय स्थान - Degree of passion. Kaşāya samudghāta - 06914 Hugara - Passion overflow. Kasāyā vijaya-0474 fasta - Victory over kasāya, i.e. the great defects of anger, pride, treachery and greed. Kas āyatmā - RICH - All Jivas have the four great passions, hence are called kasāyātmā. Katāra - opare - Registers. Katā vacinha ofera forse - Slit marks. Katha ncit - aseifera - In some respect, Somehow, In a way, From a particular point of view. Kathā patta - 09/14ęc - Narrative panel. Kati -affe - Waist. Kati sūtra - afere - Girdle. Kattar - caçta - Devout." Kattu • कटु ( तमिल) Intervening octagonal portion between the bottom and top squares of a pillar.

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Katu - chaç - Pungent Kautkucya - antras ay - Gesticulating with obscene words, assuming ridiculous attitude with a body.
41 Employing vulgar language mixed with laughter out of excessive attachmentaccompanied by undesirable gesticulation. Kavala - 07061 - Morsels of food. Kavalā hāra - CNTIER - The intake of gross food. Kādacitka - forgifort - Occasional, Temporary Kāla - I - Time, period. Kala and Mahakala - काल तथा महाकाल- These are two lords of pišācas. Kāla (Niscaya) - foto (Farza) Deterministic time. Kāla parivartana - dort ufarkt - Cycle of time, Cycle change of time. Kālakrama - chlatt - Successiveness in time. Kala pramana • काल प्रमाण - Time measure. Kala(Lokottaramana) काल (लोकोत्तर HA) - Universal time. Kālānu - caring - Points of time, Atoms of time, Unit of time, Time particles. ATSIIMT - Atoms of time - In each spatial unit of the universe, they, i.e., (the points of time) are certainly fixed one by one like a heap of jewels. Those points of time (Kalan u) should be known (to be innumerable). Kalānugama-ARISTA - Time study. Kālā tikrama alifas4 - Offering food either too early or too late is un- timely food.
Kalatyayapadista-कालात्ययापदिष्ट - Counter valid. Kālātīta hetvābhāsa - clinita Brain-Time past hypofallacy. Kalavadhi - कालावधि - Span. Kālātyayā padiş ta hetvābhāsa . कालत्ययापदिष्ट हेत्वाभास - Mistermed incompatible fallacy. Kāluşya - Alco - Impure thought by the wise. Kāma - Attraction towards pleasurable, pleasurable, Sexual desire, Sensuality, Indulgence in the objects to touch and taste senses. Kama rupitva • काम रूपित्व - To become manifold. Kāmoddipaka - TE140 - Erotic. Kāmati vrabhinivesa - Forhitatfufider- Excessive sexual passion. Kā muka olyans - Erotic. Kāndaka - flush - Sections, Split. Kānsya. apie - Bronze. Kansyapattikaabhilekh- कांस्य पट्टिका afisa - Copper plate inscription. Kantiman - कान्तिमान - Smooth. Kapathaghattana- कापथघट्टन - Potent enough to destroy all forms of falsehood. Kapota - कापोत - Gray. Kāpota lesya - Jalta 1841 - Gray complex. Kāraṇa paramāņu - ROT RATT - Cause atoms. Karanasamayasara- कारण समयसार - Instrumental essence of soul. Kärita - Gafa - Getting a thing done by others.

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Karmana Kayayoga • कामणि काय Karana viparyasa - कारण विपर्यास - ET - Karmic body vibration. Reverse cause. Karmana sari ra fa parte - The Karaña (Viruddha, Aviruddha) aku body composed of kārmic matter is (Foto, 319 ) Cause (Contradictory, kārmic body.
Non-contradictory). Kārmā pa vargaņā-mufu appon- Karmana sarira - कार्माण शरीर - Molecules of kārmic matter which fill
Karmic veriform. the universe.
Kāruṇya - Japaus - Compassion. The calfitantaros - (Kārmik i Buddhi).
disposition to render assistance to the
afflicted is compassion. S-7/11 The kārmiki is defined as the intellec
Kārya - darf - Effect, Causality. tion which comprehends the truth due
Kārya sama - forfym - Parity per to its attentive consciousness and breadth of vision of both the practical
character of outcome. and theoretical sides of actions and
Karayita - Forfora - Commissioner. which has received appreciation of Kāştha puttalika - 18 gafstant - competent critics. Anir. 940
Marrionette. Kārya eppef - Effect.
Kastha silpi . काष्ठ शिल्पी - Wood Kārya hetu - Goret - Reason of
carver. effect.
Kāya-ola - Embodiment, corporeals. Karya Karana bhava - कार्य कारण
Kāya (Mārgan ā sthāna) - 8079 9419- Relationship of cause and effect.
(ATAU BIA) Corpous (wayward staKārya ksetra - oppfats - Orbit.
tion). Kārya paramā Ņu - dref 24 - Kāyabala - for 16 - Strength of body. Effect atoms, Effect ultimate particle.
Kaya bala prana • 64 4G MU - Kārya sa mkarya - starf mig - Va
Strength of body, Body power activity. riety of effects.
Kayaduspranldhana- काय दुष्प्रणिKāraka - Foto - Agent, Cause, Fac
ETT- Vicious bodily acúvity. tor. . Karakakarana- कारक कारण -Gen
Kayiki Kriya- कायिकी क्रिया - is the erating cause.
attempt of a wicked person to act in evil ways..,
S-574 Karana -aru - Datum, Canse.
Kāyakleša - 074kt-Bodily sufferKārana (Upadan, Nimitta) - are
ing, Mortification of the body. (34167, faftet) - Cause (Affluent,
Kāyaklesa.ofpits - Mortification field.)
of the body. Standing in the sun, dwellKaran anupalambha • कारणानुपलम्भ
ing under trees, sleeping in an open - Non observation of the cause. place withoutany covering the different Kārapa kārya bhāva.org-aaref postures.
S-9/19 479 - Cause effect phase.

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body.
(86) Kāya mārganā - para arton - Body. A standing posture of meditation, soul quest.
:: giving up attachment to the body. Kāya mārgaņā sthana - op for Astanding posture of meditation, pecuFer- Corpous (wayward station).
liar to the Jaina monks. Literally, it
means giving up (attachment to the Kayapravicara- काय प्रवीचार-Copu
body. Jaina stories vol. II P. 178 lation.: :
• Withdrawl of attention from the Kāya samita - Prefa - Careful in body (physical personality) and its bebodily activity.
coming absorbed in contemplation of Kāya suddhi - Aparice - The purity
the spiritual self. of the body.
Austerity performed by standing moKāyatva - opera - Spatiality.
tionless in a specific posture, same as
khadgāsana of the posture adopted by corruim - (Kāyayoga) - Activity of
standing Tirthamkaras. dorura (Types of Kāyayoga).
Kendra - a - Nucleus. Kāyayoga is of seven types :- (1) Kesi - axít - Acārya in pārsva traAudārika - the normal body of a human dition who was a contemporary of lord or animal/bird/insect. (2) Audārika
Mahāvira mišra- A body comprising both the nam e - Kevali Samudghata Aaudārika and the karmāņa body to
(Omniscient overflow) is the emana
tion when in some cases the soul of an gether. (For a worldly Jiva two bodies
omniscient being (of course a mobile) are always intermingled with the ātman:
expands throughout the whole universe Kārmāna - the karmic particles and
and then contracts back. This is also a Taijasa - particles, which give heat to
case in which mobile soul goes outside all bodily activities). (3) Vaikriyaka
the mobile channel - the normal body of the denizens of hell and heaven. (4) Vaikriyaka Misra - the
Kevala vyatirekt þetu/Anumāna · vikriya and karma body together (5) ag aften gra44979- Discordant Ahāraka - Those who know almost the negative infèrence. entire scriptures create this Astral body , Kevala darsana- 0948 gift - perfect under special circumstances and (6) conation, Perception through infinite Ābāraka misra- the Āhāraka and perception, Omniscient perception. karmabody together and (7) Kārmāņa Kevala darsanā varaṇa - 019- A body composed of the karmic par
Haut- Perfect vision screen. ticles.
Kevala Jñana. 200 31 - OmniKayaduspranidhana- कायदुष्प्रणिधान
science, Perfect knowledge, Infinite - Vicious bodily activity.
knowledge. Kāya vargana, ti amon- Organ
"Kevala Jñana (#081514) - Perfect of the body.
knowledge - That for the sake of which the seekers pursue the path by external

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and internal austerities is pure knowl. edge. or it means without the help of anything else.
S-1/9 2010 311 (Kevala Jñana - Perfect knowledge) - Faults and obstructions are totally destroyed in some soul, be- cause of degrees in their destruction like the destruction of the internal and external dirt on account of the proper causes. The subtle future, past and distant things like the fire etc. which can be known must be directly comprehensible by some one. This establishes the possibility of omniscience
Apta-verses-4, 5 Knowledge attains its highest limit in some soul because of its manifestation in degrees like the magnitude in space.
Sloka - 1/29/28 There is a soul comprehending directly all the entities of the universe because its nature is to comprehend them and because along with this there is the destruction of obstructions. That which has the nature of comprehending some- thing alongwith the possibility of the removal of obstructions, comprehends that directy, as the visual knowledge free from the obstructions of darkness etc. comprehends colour (rūpa) there must be some soul which along with nature of comprehending all things enjoy the removal of all obstructions.
Nyaya P. 91. The kevalaj frāna has been said to be embracing all the substances and their modes.
Tattva - 1/29 Just as the traces of the past and future events are present in the same way the cognitive traces of the past and future modes become present. P.T.D.P. - 50
The objects of all sided knowledge (asil a fall) - Since things have many characters (that is, may be conceived from many points of view) they are the objects of all sided knowledge (omniscience). Kevala Jñā nāvarana (01516229)- Perfect knowledge screen. Kevala samudghāta 2006 416 - Omniscient overflow. Kevalānvay, hetu/Anumāna-aMirepit / 34747 - Absolute concordant affirmative inference. केवली - He who has attained lordship of peaceful perfection, whose inflow (371a) is wholly stopped, (who is about to be) entirely freed from particles of karmic dust and whose vibratory activity has ceased (such a perfect) soul is a non-vibrating (Ayoga) omniscient lord (kevali in the 14th stage). G.J. 48 Keval i ocit -The souls completely freed from the knowledge obscuring karmas are the omniscients. They possess perfect knowledge. S-6/13 केवली के इन्द्रियजन्य सुख दुःख नहीं हैं - (The omniscient lord does not suffer from the sense generated pleasure or pain) - Because in the omniscient lord attachment, aversion and knowledge depending on senses are destroyed, he does notsuffer from the sense generated pleasure or pain caused by the operation of sātā-vedan iya (pleasure generating karma) or asāsatāvedan iya (Pain generating karma). Keval i prajñapta dharma (Harit प्रज्ञप्त धर्म)- Religion as propounded by the omniscient.

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Khattaka-at - Elaborately carved projecting niche resembling one window. Khatva nga - €415 - Human skull placed on a bone (Attribute of a terrific divinity). Khura - (CT) - Lowest moulding of the basement, Vedi bandha) Kilvișika - fosfrafrat - Menials. Kim vadanti - för agri - Legendary. Kimkiņi - Forfars uit - Rattle. Kirana samudaya - foot HYGT4 - Multitude of rays. Kicaka - 218104 - Atlas. Stunted figure supporting a lead or superstructure. Kīlika - Golfstar - Very weak joint. Kilita samhanana - कीलित संहनन - Synorchrodial, articulation constitution. Kinara - fart - Edge. Kinnara - fotoap - Demi gods. Kinnara and Kimpurusa (forte 7991 F-464) - These are two lords of kinnaras.
S-416 Kiranoddhipta vrtta- किरणोद्दीप्त वृत्त - Rayed circle. Kirtana - aitafa - Extolling. Kirtimukha - lffye - Lion-like head constituting an art design of symbolical significance. Kişku - Foto voto - Cubit (Hand). Klanta - OKI - Afflicted. Klesa. Ostet - Torments, Anguish, Afflictions, Mortification. Kliş ta - forte - Painful. Kliśyamā na-faturuan - Tormented.
Klisyamana - forge7419 - The afflicted- are those who suffer from anguish and distress on therise of unpleasing feeling producing karmas. S-7/11 Kolahalayukta-कोलाहलयुक्त- Hurly burly. Komalatā - 7457am - Tenderness, Meakness, Delicacy. antifrauf - (Konguni Vermā) - King Konguni Vermā, who was also called Didiga was the founder of the great ruling dynasty of South India called the Gangas. Prior to their advent in the south, the Gangas ruled in northem India in the Gangetic valley and belonged to the Iksavākurace. Somewhere in the second century A.D. they branched off in a southerly direction. Didiga and Mādbava, the two princes of the Ganga dynasty came to the town perur in southi India, where they met the Jaina ācārya Si mhanand ī, both the brothers bowed before the great teacher, who gave them instructions in the doctrine of Syādvāda and obtained for them a boon from the goddess Padmāvat i confirmed by the gift of a sword and the province of a kingdom. The saint also gave the brothers the following advice: “If you fail in what you promise, if you descend from the Jain Sāsana, if you take the wives of others, if you become addicted to liquors or flesh, if you associate with the base, if you give not to the needy, if you flee in battle, your race will go to ruin." With the lofty Nandairi as their fortress kuvalal as their capital and with the blameless Jina as their lord, victory as their companion on the battle field, the Jinvāņi as their faith and with ever increasing greatness the kings Didiga

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and Madhava ruled over the earth." Among the later gangas the name of king Avin ita outshines the others. He was the posthumous son of his father. Tradition has it, that while young, Avināta once swam across the river Kāveri, when it was in full flood, with the image of a Jina on his bead in all safety. He was brought up under the care of Jaina sage Vijayanand i, who was also his preceptor. Heisina certain inscriptions described as a prodigy of valour, unrivalled in the managing of elephants, in horsemanship, archery and as a prince of unstinted liberality.
A. 76-77 Konapatta. Tulee - Scroll marking. Kon iya ankana • कोणीय अङ्कन - Angularization. Kopa.osta - Wrath. Koşagāra - MR - Treasury. Koștha - 8 - Firmly grasping, Avenue compartment. Kotāko ti (Antah)-telehlfe (377:)Inter crore squared. Kotikoti - Hilfeasilfe - Koți x Koți is koțākoți. Koti-ahlfe - Distinction. Koti prthaktva - कोटि पृथक्त्व - Crore separation (between 300 crores). Krama - 54 - Succession or consecutiveness, sequence. Krama baddha - Hals - Order bonded. Kramabaddhatā -5749- Orderliness. Kramabhāvani yam - 574 Order phase rule.
Krama - 964 - Order. Kramabhavi -3444107 - The successive or the extrinsic aspect. Kramabi na - 374877 - Unsymmetrical. Krama (Uttara) 54 (37) - Successive order Krama KaranaKala- क्रम करण कालOperation period. Krama desa - 54 - Partial order. Krama niyamita-ston frufta - Partial ruled. Krama pūrva - 544 - Preceding. Krama pravaha- क्रम प्रवाह - Current order. Krama paryāya - Order event. Krama viskambharupa - क्रमविष्कंभ 19 - Dimensional order. Krama vivrddha-sufoque - Rising by degrees. Kramarpana - क्रमार्पण - Successive presentation, Sequential outlet. Kramārpita - 54114a - Consecutive. Krākacika - stlafalch - Measure of timber sawn. Kriyā - spell - Action. Kriya gati - faharifa - Action motion. Kriyavadin क्रियावादिन् - Believer in action. Kritataradosa-slackade - Offering food that has been purchased. Krodha - #19 - Anger. Krodha pratyakhyana - क्रोध प्रत्या21 - Anger confutational.. Krodha dosa .shta GT - Obtaining food by means of anger and angry threats.
Lati

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(89) Krodha anantānubandh i . stet Kudyastambha - geçer 19 - Pilaster. 3777/TCDi - Anger endlessly bond- Kuksi - got - Abdomen. ing.
Kula - - Family, The congregation Krodhaapratyakhyana-क्रोध अप्रत्या- of disciples of a common teacher, geGIF - Anger Non-confutational.
nus, Lineage. Krodha samjvalana . क्रोध संज्वलन -
Fourteen kulakaras - BiGe game - Gleaming anger, Anger fluoroscent.
The first kulakara was Pratišruti, when
the trees that shed strong light around Krodha upasamaddha -क्रोध उपश
them, in the state of the bhogabhūmi 4151 - Anger subsidence priod.
desappeared and the sun and the moon Krmi - oft - Worm.
became visible, the people who saw Krsna sa cup - Black.
them for the first time, were alarmed. It hout Parita (Krsna II) - Krsna II was Pratišruti who understood the cause was the son and successor of of their appearance by his superior Amoghavarsa. He also was a devout
wisdom. He explained too them that the Jaina and a brave warrior and wise
light of the trees had been to powerful monarch. His preceptor was the Jaina
thus fār to enable the sun and the moon Guru Guņabhadrācārya, who com
to be seen but now that illumination had pleted his uttarapurāņaduring his reign.
paled they became visible. The division His court was a resort for Jaina schol
of day and night dates from his time. It ars.
A. 81 was the day of Pūrņamāsi in the month Krşti - qafe - Tract.
of A sadha, when the sun and the moon Krşti(bādara)- ente (algt) - Tract became visible in the sky, and it may be
taken to be the first beginning of unregross.
corded history and measurable time. Krstisangrahasiksma कृष्टि संग्रह-.
In the time of Prati śruti some sort of 79 - Tract collection, fine.
kingship also came to be recognized Krta - - Performed by oneself.
and established. But it was still very Krta krtya vedaka - gard166 inchoate. Offences were rare, the people Achiever pathetic.
being simple folk, who were strangers Krtimātrkādhāra - afai HIÇOTER -
to trickery and deception. It was suffiSquare generation sequence.
cient to deter them from a wrongful act
to say "ha'. This was the only law that Krtaj ñ atā - DCF - Gratiude.
did duty for preventive measures, durKrti - zla - Square, Figuration. ing the time of the first five kulakaras Kșaņa - 80 - Moment.
(wise men).'! Ksipta vitāna - Para fanta - A con
Sanmati was the second kulakara. In bis cave.
time the light of the trees had faded into Kubjaka - stractch - The hunch backed
significance, and even the stars became
visible in the sky. He was able to spot body, Dwarf.
the constellations and may be said to be

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the first astronomer of the half-cycle. Then came Kseman kara, after the lapse of a long time. In his time animals began to be troublesome. Hitherto the feeding-trees had supplied men and animals with enough food. But now the conditions were changing and every one had to look for himself. The distinction of domestic and wild animals dates from kṣhemankara's time. Kṣhemandhara was the fourth manu who followed k shemankara after a long interval of time. He devised weapons of wood and stone to drive away wild animals.
Thenext manu was Seeman kara. Quarrels arose in his time over the Kalpa trees of which only a few were left now. He fixed the proprietary zones over them for different groups and communities of men. He was called Seeman kara, because he had fixed the seemas (boundaries) of proprietorship. Seemandhara was the next in order to appear. The quarrels had become more intense by his time over the disappearing kalp Vrksha (trees). He laid the foundation of individual ownership over the trees and he also set marks on them. Vimalvahana was the seventh Manu. he taught men how to utilise the services of domestic animals, and invented the tethering rope, the bridle and the like to keep them under control. Cakṣuşmana then appeared after the lapse of another long period of time. In his time the old order of Bhogabhumi was so far changed that the parents did not die at the birth of their progeny. Some people were astonished at this and enquired the cause of the change from Chak şu ṣmāna, which he explained.
Yasasvana, the ninth kulkara, was then born after the lapse of another long period. He taught men how to regard their children as their own and to bless them.
The tenth Manu was Abhi Candra, in whose time the old order of things underwent still further changes. The people now lived to play with their children; they also began to give them useful instruction. Because Abhi Candra was the first to play with his children in moonlight, he came to be known as Abhi Candra (Candra signifying the moon.)
The eleventh manu was Candrabha, in whose time children came to be looked after better. His guidance was also very boneficial for mankind in certain other ways.
The twelfth manu was Marud Deva. In his time state-control was established over all the kalpa trees that had still remained in the land. Marud Deva also taught men the art of navigation and built different kinds of skiffs and boats. Men now took to scaling high walls and hills. Many small hills, rivulets and lakes were formed in his time and there was some scanty and irregular rainfall for the first time.
Pransenjit was the last but one of the kulakaras. In his time children came to be born with the Prasena (The amnion or membrane in which a child is born), whence his name, Prasenajit. Before his time children were not born wrapped in a membrane.
The last of the kulakaras was Nābhi Rai, as already stated. He was the wisest man of his age. He earned his epithet (Nabhi Rai) from the fact that he taught men how to cut the navel chord termed

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Nābhi (The navel), which had now got to be cut. Thick rain clouds now began to gather in the sky freely. It would appear that perhaps upto the time of Marud Deva the existence of kalpa trees (or may be some other natural force, inimical to cloud-formation) had prevented rain clouds in the sky; but in his time rain sometimes fell and by the time of fourteenth manu both rain and clouds became a regular feature of the natural aspect of things. Spontaneous cultivation also appeared in the time of the fourteenth manu, as well as fruit trees. As regards penal laws there was no need for elaborate measures thus far. As already stated the first five kulkaras found it enough to rebuke the wrong doer with "ha" ! The next five had need of "mā" to reinforce the effect of disapproval. 'Mā' signified regret, as if to say: "I regret that you should have done such a thing as this !" This was enough to keep the culprit straight for the future, the remaining kulakaras added "Dhik" to the existing code penalties, to express their abhorrence of the evil deed. But regular laws had to be laid down in the day of Bharata of whom we shall have to speak later on.R. Page - 51-56. Kula - - is the congregation of disciples of the same head. S-9/24
AR YTT - (Kumarapala). He gained the Solanki throne through his valour and prowess. He became a paramount monarch by waging successfull wars with many important rulers of his time. The Swetāmbar Jaina scholar Hemacandra converted him to Jainism. The Jainas weilded great power at his court. Kumārapāla's conversion to Jainism produced a great change in him. He gave up flesh food, abstained from in-
toxicating drinks, refused to make aggressive wars and expressed great respect for the rights of his weaker neibours. Like the Mauryan emperor Ašoka be sent religious missions to the rulers of different territories. He founded 21 libraries and had copied hundreds of old manuscripts.
A-87 Kumariland theJainas-कुमारिल तथा
- Kumārila is deeply influenced by the Jainas, the upholders of the theory of non-absolutism. To suggest -as might possibly be done - that the Jainas have learnt the theory of non-absolutism from Kumārila would be a blunder, Even before the advent of Kumārila, the theory of non-absolutism was well known among the Jainas. Kulingi - ofursuit - False preceptor. Kumbha - 297 - Vessel, A moulding of the basement. Kumbhikā - gofr901 - Ornamental base of a pillar. Kunda - ghus - Well. Kundapura (Susyt) - The birth place of lord Mahāvīra, which was situated in the territory of Videha, in Bhāratavar sa Kunda salākā, pratisalākā - que
1411967, yaxtalaht - Well counting, Counter counting rod. Kundala - qus 67 - Pendant. Kundali - qusmi - Curve. Kundalita - qusfta - Lathe turned, Flexed, Meandering, spiral. Kundeśa - GUSTI - Lord Kunda.
fuchs 37511AYTEL (Kuņika Ajātasatru) - Kuņika Ajātasatru one of the sons of Sreņiká Bimbas āra came to the

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throne about 554 B.C. His capital was Campāpuri, near Bhāgalapur, and so he is sometimes called Campāpuri Nare sa. The chief events of his reign are - (i) Nirvāņa of Mahavira. (ii) A war with Košala : (iii) The conquest of Vaišāli (iv) The founding of Pātaliputra. (v) The massacre of the sākyas. Daring and impetuous, he passed his life in warfare with bis neighbours, but in his after life he became disgusted with worldly pursuits, and soon after the Nirvāna of Mahāvira took the vows of a Jaina householder from Sudharma Swāmi, the surviving chief apostle of Mahāvira. Henceforth be utilised his exuberant energy in fighting his inner soul's enemies and giving the throne to his son 'Darsaka', became a Jaina recluse to pass his life in religious retirement. He was a great monarch and a patron of Jainas. Kupya - Contact - Includes silk, cotton cloth, Silken garments, sandal wood paste etc. Kuntala - Te - spiral. Kus i la Karma . quitet opp - The karma leading to wrong conduct is bad what is evil may lead one to the miseries of Hell. Kusī la - gasitet - Saints of imperfect or unwholesome dispositions are of two kinds. The ascetic, who is free from attachment, who observes both primary and secondary vows to perfection while lapsing occasionally with
regard to the latter, is of the first kind. · The ascetic, who has controlled all
passions except the gleaning ories, is of second kind.
S-9/46 Kusruta jñāna - FC5119 - Dlusive scriptural knowledge. Kutārkika - gailofoto - Quibbler. Kutila - gafen - Curved. Kutsita - gofya - Vitiated. Kuvā sanā - 99147 - Evil predispositions. Kūrmonnata-mata - Tortoise high. Kitalekhakriya- कूटलेखक्रिया - Forgery. Kitalekhakriya कूटलेखक्रिया - Forg
ery is preparing false records promted - by others in order to cheat others, by
affirming that one has said and done things which one has not S-7/26 Nyasapahāra .71414&R - Misappropriation is taking for oneself gold and other things entrusted to one's care by another.
S-7/26 Kutilata - gofertat - Cunningness. Kū ta chadya - Core - Curved eve projection or awning. Kutalekhakarana - creatuMaking false documents. Kutasthanitya-gepefra-Statically permanent.
E (Kh)
Kha - 2 - Symbol of infinite space. acula (Khadga sana) - The standing posture with the feet placed at a distance of about two inches from each other, the hands resting naturally by the sides, but not so as to touch the body; and attention fixed on the point of the nose as in the Padmāsana.

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Khanda - खण्ड Segments, Frag
ment.
Khandaka - खण्डक - Bays. Khanda (Šalākā)-TUS (REM) Cut, section, piece, counting rod, log. Khandita fusa - Wornout, Defaced, Fragmentary, Mutilated. Khandotkaraņa - खण्डोत्करण - Cut
cast.
-
·
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Khadya-- All that is chewed or nibbled. Kharapatika - खारपटिक - The sect of kharapatikas now extinct, believed that the soul was imprisoned in the body, just like a light covered by a pot. When the pot is broken, the light becomes free and spreads out in all directions. The body being destroyed the soul would be free. This doctrine was inculcated by wicked priests in order to get rid of their votaries who stayed with them and whose belongings were on their death likely to come into possession of the priests. Much crime was once committed in the name of religion and the unsuspecting credulity of ignorant people was exploited by criminal Sophists.
Khata phala - खात फल Volume. Kheda -- Inertia.
-
ग् (G)
-
Gaccha A smaller group of ascetics, Number of terms. Gajap rsthak iti - गज पृष्ठाकृति Shrine shaped like elephant back apsidal.
-
Gaja talu - गज तालु - A component of ceiling resembling a coffered cusp. Gaja-thara -2R Frieze of elephants.
·
-
Gaja danta --Eaves - board, ivory.
Galitā vaśesa - गलितावशेष - Decayed
remainder.
Gamaka-4- Conclusive
Gaṇa-Congregation of aged saints, A bigger group of ascetics. Ganavardhana - गणवर्द्धन - Expansion of the community.
·
Ganana krti - गणऩकृति - Counting square.
Gaṇadhara -- Chief disciple of Tirthamkara, direct disciples of Tirthamkaras.
Gana samacari गण सामाचारी Deportement qua communal living. Gaṇatantra - - Confederacy. Gandha-Odour, smell.
-
Gandha -- Smell - That which is smelt is smell. It is of two kinds pleasant and unpleasant smell. S-2/203 Gandha nāma Karma - गन्ध नाम कर्मThat which determines the odour is the name karma of odour. It is of two kindspleasant smell and unpleasant smell. S-8/11 Gandhahasti mahābhāsya - गन्धहस्ति महाभाष्य - is said to have been a com - mentary by Samantabhadra on Tattvarthas u tra which is lost. Aptam imamsa of Samantabhadra is it's introduction which has two commentaries one short (Asta sati) and the other long (Aş tasahasri) by Akalaṁka and Vidyamandin respectively.

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गंग राजवंश (The Ganga dynasty) Among the ancient royal dynasties of India, the gangas of the west were devoted followers of Jainism. There is a tradition that Jaina Acarya, named Simhanandi, belonging to the Nandigaṇa helped Sivamāra, the first king of Ganga dynasty, to rise to the throne. In one inscription we find a mention of the fact that Śivamāra Kongunivarmā was the disciple of Simhanandi, and in another that the race of the Gangas prospered through the sage Simhanandi. Numerous inscriptions, dating from the 4th to 12th century a.d. testify to the building of Jaina temples, consecration of Jaina images of worship, hollowing outcaves for Jaina asceties and grants to Jaina acāryas by the rulers of Ganga dynasty.
Ganga (I)-River Gangarises from lake Padma and flows through in eastern archway. S-3/20
Gandharva
- Divine minstrel.
-
Gani --The head of a gaṇa or of an ascetic band.
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Ganini -- The principal nun in a gana.
Gaņipitaka - गणिपिटक - Scriptures Ganita - गणित - Maths.
Gaņ ita lokottara - गणित ( लोकोत्तर) - Post universal maths.
Ganita ksetra - गणित क्षेत्र - Maths geometry.
Gan ita cheda - गणित-छेद - Maths log. Ganita-dhara - गणित - धारा - Maths sequence.
Ganita parikarma - गणित परिकर्म - Maths operation.
Ganita parikarmāṣtaka परिकर्माष्टक
Maths operation set of
eight.
Gaņita śren i vyavahāra - गणित श्रेणी व्यवहार - Maths series treatment. Gaņita trairasika - गणित त्रैराशिक Maths rule of three sets. Ganita vrhat - गणित वृहत् - Maths treatise.
Ganitapramāna - गणित प्रमाण- Maths
measure.
Ganita (laukika) -- Universal math s.
Ganita sahayogi bhanga - सहयोगीभङ्ग - Maths combinations. Garbha
- Uteri.
Garbhadharana-f-Concep
tion.
Garbhaja - - Uterine born. Garbha Janma - गर्भजन्म (Birth forn the uterus). The union of male and female energy in the woman's womb is the uterus. (The union of a sperm and an ovum forming a fertilized ovum constitutes uterine birth). or it is called the womb because of the mixing of the food taken by the mother. S-2/31. Sanctum
Garbha gṛha गर्भगृह
sanctorum of shrine cell.
·
•
-
-
Garbhaja ji va - गर्भज जीव taking uterine brirth.
Garbha janma - गर्भ जन्म - Embryonic birth.
-
-
Garhaniya () - Despicable. Garha Confessing before the
master.
Soul

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Garhita - In - Despised. Garima.f41- Becoming very beavy. Garima rddhi - HTTPS - Gravity miracle. Garuda - 1165 - Eagle. Gatanugatika - Tanato - On lookers. Gati . a - Organic class, Motion state, transit, Condition of existence. Front - Nāratās (unamused or Nārakās, hellish) are so called because they do never like the objects, place, time and the conditions (in which they are placed) nor (do they like) each other.
G.J. 98 Gatha 147. farta - Tiryancas (Crooked or subhu- man souls) are so called because they adopt crooked thought activities, have open indulgence in their animate feelings, are in a very low position (as regards their body enjoyment etc.) have little knowldge, and have multifarious grave demerits. G.J. 99 Gatha 148. HET - Manuşya (Men) are so called because they always have discrimination, are mentally well-qualified, strong of will, and are descended from the Manus (or kulatkaras, the leaders of men).
G.J. 99/Gatha 149. aa - Devas (celestials) are so called because they always amuse themsleves with their eight heavenly acquisitions and have shining heavenly constitutions. देवों की आठ ऋद्धियाँ - Theeight heavenly acquisitions of the celestials, which are their's by nature, are the following1.Anima furat - This enables them to make their body very small.
2. Mahima Hicht – is the opposite of the first and helps them to extend their bodies to any dimensions. 3. Laghima afat - By which they can make their bodies very light. 4. Garima TAAT – By which they can make their bodies very heavy. 5. Sūksma rūpitva tafura - By which they can at will adopt any forms and any number of bodies at one time. 6. Vašitva afgira - By which they can bring others under subjection. 7. Īšitva sterrat - By which they can exhibit superiority. 8. Prākāmya watet - Power to act as they desire. G. 100 Gāthā 151 The condition of Liberation for "fa(Siddha Gati) is that in which there are no birth, old age, death or fear, (no) miseries arising from (undesirable acconipaniments, and from deprivation (of desirable objects). (no) animate feelings, and no diseases etc.
G.J. 100 Gatha 152. Gatinama Karma-गति नाम कर्म - That (Karma) on the rise of which a living being attains another birth is the state of existence. It is of four kinds-the infernal state of existence, the animal state of existence, the celestial state of existence and the human state of existence. That which causes birth as an infernal being is the name - Karma of the infernal state of existence. Similarly, it must be understood with regard to the rest.
S-8/11 Işugati - syuifa - Arow, straight linear motion. Gatih i na - Pasta - Static. Pan imuktagati- पाणिमुक्तागति-Single bond motion.

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Längulikā guti-chefstofa - Two band motion. Gomu trikā gati - 7 - Three band motion. Gati Bheda - Tifata - Types of motion. Gati bandha bhava - गति बन्धाभाव - Constrainless motion. Gati - Laghutva. Tfa-mara - Lavitational motion. Gati parispanda - गति-परिष्पन्द - Vibrational motion. Gati prayogya - ufaure - Experimental motion. Gati prayogyānupūrvya - ufa yetee-2140f- Pretransmigratory succession life course. Gati samcāra . fo Far - Viscous motion. Gati sa iyojya - fasive - Contact motion.
Gati svabhava - गति स्वभाव - Natural motion. Gatva pratyagatika- गत्वा प्रत्यागतिक - Up and down. Gathana - 1989 - Composition. Gauņa - viton - Secondary. Gauna sikhara - गौण - शिखर - Subsidiary peak. Gaveṣaṇata - Tarn - Fathoming. Gavesaņā. 90 - Fathoming. Gārddhya . "Yasa - Constant acquisitiveness. Giripata - forfyrd - Falling from a precipice.
Heyat - (Gommate švara). On Vindhyagiri Camu-nda rāya erected a colossal image of Bahubali more com
monly known as Gommața svām i or Gommateśvara. Later on imitating Chamun darāya the chief Vira-Pāndya erected another statue of Gommateśvara atkārkala (south canārā)ina.d. 1432; and afterwards a similar figure of Gommateśvara was established by the chief Timmaraja at veņūra (South canārā) in A.D. 1604. These colossal monolithic nude Jain statues are among the wonders of the world: These are undoubtedly the most remarkable of the Jaina statues and the largest free standing statues in Asia ... All three being set on the top of eminence are visible for miles around, and in spite of their formalism, command respectful attention by their enormous mass and expression of dignified serenity. The biggest that at śravana belgola stands about 56+'/, feet in height with a width of 13 feet across the hips, and is cut out of a solid block of gneiss, apparently wrought in situ. That at Kārkala, of the same material, but some 15 feet less in height is estimated to weigh 80 tons. the smallest of the giants, that at Venūra is 35 feet high. The three images are almost identical, but the one at Veņūra has the special peculiarity of the cheeks climpled with a deep grave smile. which is considered lo detrect from the impressive effect. The extreme conventionalism of Jaina art is well-illustrated by the fact that, whereas all three colossi are substantially identical, save for the smile at Veņūra, the dates vary widely. The image erected by Camunda Raya is not only the most ancient in date and considerably the highest of the three, but

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from its striking position on the top of the very steep hill and the consequently greater difficulty involved in its execution, is by far the most interesting. The image is nude and stands erect facing the north. The figure has no support above the thighs. Upto that point it is represented as surronnded by ant-hills, from which emerge serpents, a climbing plant turn itself round both legs and both arms terminating at the upper part of the arm in a cluster of fruit of berries. The pedestal on which the feet stand is carved to represent an open lotus. Dr. (Introduction) XXVI - XXVII Gatirati and Gitayasa - गतिरति तथा गीतयश These are two lords of Gandharvas.
S.4/6
Glana - The saint who is afflicted with some bodily disease. An ailing monk or ascetic.
Gola Chamfered.
·
V
Golakara -
Graiveyaka - abode of certain kinds of devas.
Gomutrika-fa- Zigzag.
Gopi --Milkmaid.
Gopucchana
parasthana)
(svasthana, गोपुच्छन (स्वस्थान,
) Cow tail (Own, other sta
tioned). Gopucchanākāra - गोपुच्छनाकार - Cow tail shape.
Gopuccha viśesa - गोपुच्छ (विशेष) Low tail common difference.
-
Gota Moulding.
Gotra That by which one is called high or low is status. Gotra-(Ucca,Nica)- गोत्र (उच्च, नीच) Inheritance (Noble, Ignoble)
- Circular.
- The heavenly
-
-
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Gotra karma गोत्रकर्म determing karmas. Grahaṇa-- Apprehension, Per
·
-
ceive.
Gṛhastha - - Lay adherents. Grhilinga--Insignia adopted by householders.
Grhi syamāna - गृहीष्यमाण - To be cognised hereafter. Grhişyamānagrāhi - गृहीष्यमाणग्राही - Taking note of what to be cognised in future.
Granthi -- A knot in the form of attachment and aversion.
Grahya -- Grasped.
Grasa - ग्रास
Grasa patti- ч- A frieze of
kirttimukhas.
Grddhapiccha - गृद्धपिच्छ Vulture feathers.
-
-
Status
Morsels of food.
Grhitagrāhi - गृहीतग्राही - Taking note of an object previously cognised, what is already cognised by perception. Grharambhi-TER - Accidental. ākāra गृहीत गुणाकार Grhita gun Assumed multiplier.
Ganthalaya - ग्रन्थालय House of sacred books.
Griva--Constriction below the
finial of the superstructure. Guccha Bunch.
-
Guha - Tel-Caverns. Gumbada - Exteriors. Gumbadakara-TR-Domical. Guna gun i bheda bhanga - गुण-गुणी भेद भङ्ग - Indistinctness of substance.

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(98) Guņa hāni - Ta avfa.- Geometric Guņanimitta-qurafia - Due to merit. regression.
Gunapratyaya - गुणप्रत्यय - Acquired Guņa - Tu - Intrinsic quality, At- by merit. tribute.
गुण तथा पर्याय - Guna and ParyayaGuņa-addhā - 799–34 - Control Guņa means the quality. Paryayameans duration.
the modification. Guņabandhakath ā . Trapan74 - For instance, matter has colour, colour defamatory gossip.
. is the quality or Guņa; any particular Gunahāni - Juela - Lifetime geo
matter has a particular colour, the par
ticular colour (red for instance) is the metric regression, Decreasing series.
modification or Paryāya of the quality. Gunahani is the number of terms of
The particular mark which would stay a series the sum of which is the number
all the time with the substance is qualof molecules of a unit of bondage and
ity, the temporary state is the modificaeach term in which is half of the term
tion. immediately preceding it.
The modifications suceed each other, qui - Guna · attributes - What are
the quality is permanent. In the changfound inhering in the permanent sub
ing states of knowledge for instance, stance are the attributes. Sarva P. 95
there is the permanent capacity to know. The attributes inhere in a substance, but There is only a distinction between Guņa in themselves cannot be supposed to
and Paryāya and not a real difference. have attributes. Tattva - 5/41
Distinction means that it is separable No attributes can be covered under
only in thought; difference means a real other attributes. Panca - verse 1013
fact of difference. Guņa - (TM) - Qualities - Those Having qualities and modfications is which have substance as their substra- the charactiristic of substance. Red is a tum and which are not themselves the modification, not a quality. A chair is substratum of other attributes are quali- modfication of matter; a horse is a ties.
modification of “Jiva" (living being) S-5/41.
(Jainism not atheism). Guņahāni ayāma - TuEI 3174174 -
JUREYTT – The various stages of spiriis a number of instants (449) in one tual development called Gunasthānas Guņahāni.
are based upon the varying influence of Gunahāni āyāma - Tu Ef 342114 - Mohan iya Karma which manifests in Geometric regression length. two different ways. One method of its Gunahānispardhaka salākā-ju- influence is to interfere with the correct हानिस्पर्द्धक शलाका - Geometric regres
perception of reality on account of which sion super variform counting rod.
it is called दर्शन मोहनीय. Deluding the Gunahani sparddhaka • गुणहानि
right perception. The other way of its Fyr
influence is perverse conduct on ac- Geometric regression
count of which it is called Fifa Hisia. supervariform.

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(99)
The various gun athānas which are the results of varying operations of this mohani ya karma must maintain the
relation of cause and effect. Cause and effect must be identical in nature. Wheat when sown will produce wheat alone and not paddy. In the same manner, the operative cause being material, the effect it produces must recognised to be distinctly material in nature. Hence these can not be taken as attributes of the soul. Neither the characteristics of the body nor the emotions and feelings of inner consiousness of the empirical self can really be attributes of Suddha Jiva or pure self.
in
Jure-Gunasthana- The stages in spiritual evolution are fourteen. They are called Gun asthanas. These are - 1. मिथ्यादृष्टि - The stage which represents spiritual blindness. A person this stage is incapable of either perception of or belief in true reality. This is the lowest stage of spiritual existence where thought is without the value of truth and conduct without the value of goodness.
2. सासादन सम्यग्दृष्टि Sās ādana samyagdṛşti - The stage of retrogression. A person may advance in the path of evolution and become a samyagdisti (The fourth Gunasthana) This stage is the opposite of the first. It is only from this stage (The fourth) onwards that a person is capable of having either truth or goodness. But sometimes a soul after reaching the fourth stage which is really the next step from the first may have the misfortne of spiritual degeneration. He may slip down to the bottom of the ladder This process of slipping down is the stage of Sasadana.
It is only a transition period. The person will very soon settle down in the first stage. Hence the second stage does not really mean the next slip from the first. So also the third stage is the spiritual oscillation between first and fourth. It is also a transition stage. 3. सम्यक् मिथ्यादृष्टि Samyak mithyadrști-The third stage represents mixed quality. The characteristic of the first and of the fourth stage get inextricably mixed together. 4. असंयत सम्यग्दृष्टि Asamyata samyagdrṣṭi-The fourth stage represents the beginning of the spiritual well being. Here is the possibility of truth and goodness. But still there is no active effort to elicit true thought and good canduct. The absence of this effort is associated with the right spiritual disposition. The latter is called . A person who is in this stage and who is without the effort to exhibit the innate powers is Asamyat samyakdṛṣṭi. 5. संयतासंयत - Samnyatāsa myata - The fifth stage represents partial effort to draw out the spiritual powers. In this stage a person has not only the desirable spiritual disposition but also makes some effort towards further development. He is called a de savrati.
6. Pramattasamyata - The sixth stage represents whole hearted effort. Complete and possible control over self is associated with a true bent of the spirit. But still the whole hearted good will is not yet free from tempting desires and impulses. There is the chance of these impulses getting the mastery for there is not yet complete renunciation. Hence this stage is Pramatta Samyata.
-
-

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(100) 7.37947 Fiera - Apramatta samyata- Bādara Samparāya - Sāmparāya The seventh stage is called Apramatta means warfare. Bādara means gross. samyata. In this stage the tendency to warfare or conflict with gross desires be attached by the outer things is thor- and impulses of this soul. oughlyover-come. Spiritual strength is 10. START-Sūkşmasāmparāyafirmly established. Spirit has conquered The tenth stage is the stage of the same the body. This stage is the critical stage
spiritial warfare when the subtle imin the spiritual evolution. From here
pulses of the soul get destroyed. This begins the double path of higher spiri
stage also has representatives in either tual evolution. One path leads to abso
ladder, i.e. as the result of the spiritual lute perfection and the other relative struggle the gross and subtle desires perfection. The former is associated may either be rooted out or suppressed. with the annihilation of karmas. The
One who roots them out is kśapaka and latter with the suppression of them. The
one who suppresses them is upašamaka. former is called Kșapka śren i, the ladderofannihilation, the latter is called
11.34911777474 – Upašānta Kaşāya
The eleventh stage is the stage where upa šama śreņi - the ladder of pacifi
spiritual peace is secured, but here peace cation of karmas.
is the result of suppression. Hence it 8 39 anul - Apūrvakaraņa - The may not be quite secure. The spiritual eighth stage represents the acquisition harmony may yet be disturbed, if it gets of a spiritual weapon called the first disturbed then there may be the misfor
tune of slipping down again. But the fall TORT 1 (Sukla dhyāna) This is an
will be to the apramatta guṇasthāna. instrument by help of which karmas are to be destroyed. This is a unique
from which the two śrenis branched off. Psychic force never before experienced 12. ajturdhury - Kșiņakaṣāya - The by the self. Hence it is to cut twelfth stage represents the correspond. (Apūrva Karana). This stage is repre- ing step in the ladder of annihilation i.e. sented in both the ladders of
after the destruction of subtle and gross developement : Upašamaka and
desires with the help of Sukla Dhyāna Kšapaka i.e. self in this stage may be
the self may go to Kșiņa Kaşayasthāna in the path of annihilation or in that of which is the twelfth. This is just below pacification of Karmas.
the stage of perfection. 9. ufagfachtur - Anivrttikarana - 13. Henricharrit - Sayogakevali - This Theninth stage represents spiritual war stage is certainly the stage of perfect fare, equipped with the weapon of emancipation. Kavela Jrāna is reached Shukla Dhyāna. Self the warrior, de
but there is still yoga (mind, speech and stroys the grosser desires. This spiri
body). Hence this stage is called tual warfare is also associated with सयोगकेवली sayogakevati the kevali both the paths of development. who has still yoga.

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(101) 14. अयोगकेवली - Ayogakevali- The यथाप्रवृत्तकरण की प्रक्रिया (The process last is the stage where even this yoga of yathāpravrtta karaṇa) - By the disappears. The stage immediately af- yathāprav rtta karana the soul is ter the disappearance of yoga is called confornted with the concentrated force greindarit Ayogakeval i The siddha of the passions, and the other two state is considered to be a transcenden
karañas enable the soul to overpower tal stage. Therefore it is considered to
and transcend the force. The force of the be beyond this classification of passions was there from all eternity. But Guņasthānas. It is purely metemperical
it is only on some occasions that the soul and therefore description by difference
is feelingly conscious of this force. Such of degree will have no meaning with
consciousness means coming face to reference to this transcendental Ego.
face with the knot (granthi). This conअधः प्रवृत्तकरण से पूर्व की चार लब्धियाँ (The
sciousness is the work of the process four stages of achievement (Labdhi) of
called Yathāpravrttakaraņa. During purification before the soul reaches the
this process the soul undergoes progres
sive purification every instant, and binds adhabpravrttakaraṇa) - The
the Karmic matter of appreciably less Labdhis āra distinguishes four stages
duration. Furthermore, there is increase of the achievement (Labdhi) of purifi
in the intensity of the bondage of auscation before the soul reaches the
picious karmas accompanied with the adhabpravrtta Karaņa. They are (1) a
decrease in the intensity of the bodnage certain measure of dissociation - cum
of inauspicious karmas. And as a result subsidence (Kśayopašama) of the
the soul gets an indistinct vision of the karmic matter, (2) the consequent pu
goal of its tiresome Journey. This, we rification (višuddhi) (3) The opportu
think, is the implication of the concepnity of getting the instructions (dešanā) tion of granthi and the soul's coming of the enlightened stages and (4) face to face with it. Prāyogya or the reduction of the dura
S.J.P. 271. tion of all the types of karman except अपूर्वकरण की प्रक्रिया - The process of theayuh - karman to less than koțākoți
Apūrvakaraña During the process of years as well as the reduction of the
apūrvakaraña the soul undergoes such intensity of the inauspicious karmas.
purification as has colossal effect on the The fifth Labdhi comprises the three
duration and intensity of the bondage of karanas of which the first is
new karmas as well as accumulated adhahpravrtta karaņa.
ones. This is made possible by the folLabdhisāra 3-7.
lowing four sub-processes which begin 3d (Antarmubūrta - Less than
simultaneously from the very first inforty eight minutes.
stant of the main process (1) DestrucAKUT (The karanas) The karaņas are tion 'of duration (Sthitighāta) (2) Despiritual impulses that push the soul to struction of intensity (Rasaghāta) fulfil its mission and realize the goal. (3) The construction of a complex series
S.J.P. 271.
(Gunaśren i) of the groups of karmic

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(102) atoms, arranged in geometrical pro- tuffrancata - Apratipātin - infallible gression with an incalculable common
Tag - Saile sa-Motionless asamounratio, transplanted from the mass of
tain. karmic matter that would have come to rise after antarmuhurta for the sake of
Gun avrddhi - Turakasa - Increasing their premature exhaustion by fruition
series and (4) an unprecedented type of bond- Guņa sam krama - TT 14 - Transage of small, duration ( apūrva - ference of Karmic matter
oftibaridhia) whose length is much Guņa sa ikalana - Tu Ti - Mulsmaller than that of the duration hith- tiple summation erto bound. The soul undergoes yet
Gunasren i ayama - गुणश्रेणी आयाम another (5) sub process known as transference of karmic matter
- Multiple progression length. (Guņasamkrama). By this process a Guņasren i nikṣepa - quo stuit foreta portion of the karmic matter of the - Multiple progression injection. inauspicious types of karman is trans
Gun asamya • गुणसाम्य - The same ferred to some other types of karman.
degree. The mass of karmic matter thus transferred increases every moment until
Gunasreni niksepagra - गुणश्रेणी the end of the apūrvakaraṇa process. F 90- Multiple progression injected At the end of this process the knot last nisus of minimal finishing. (Granthi) is cut never to appear again. Guņaś ren i sirsa - Turstungen -
S.J.P. 271-272
Multiple seies/progression top. यथाप्रवृत्तकरण, अपूर्वकरण तथा
Gun asthana - गुणस्थान - Spiritual 3ifrafratura funt – The resut stages, The various types of spiritual of yathāpravștta karaṇa, development, Control station, Geometapūrvakarana and anivșttikarana) - ric progression. The first process of Mithyadrstigunasthana- मिथ्यादृष्टि yathāprav rttakarana leads one face to
Tree - Illusive vision control station. face with the knot, and the second pro
Sasadana gunasthana . सासादन cess of apūrvakarasa enables one to
गुणस्थान- Control station of fall from cross it, while the third process of anivrttikara ņa leads the soul to the serenity. verge of the down of the first enlight- Mišra guş asthā na. fra - enment that comes like a flash on ac- Mixed control station. count of the absolute subsidence of the Asamyata gun asthāna - 3774 karmic matter of the vision deluding
Turn-Non regulated control station. (mithyātvamohan iya) karman.
Samyatāsamyata guṇasthāna ·
Vibh. 1203. समुच्छिन्न क्रिया (Samucchinna kriya -
संयतासंयत गुणस्थान - Regulatedcumnon
regulated control station. Bereft of all vibration)

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(103) Pramatta samyata - प्रमत्त संयत - Im- Gunitakarmamsika-गुणित कर्माशिक perfectly regulated control station. - Maximal functinal accumulation. Apurva karana . अपूर्वकरण - Un- Gunita ksapita karma msika - JfOTC precedented operation.
क्षपित कर्माशिक - Maximal annihilated Anivrtti karana - अनिवृत्तिकरण - In
functional. variant operation.
Gun akāra - Tur - Multiplier. Sūkşma samparaya - 114474 -
Gupha - 191 - Cave. Fine strategy. Upaśānta kasāya - 34201277 0979.
Gurulaghu - Joms - Heavy and light. Subsided affection.
Guru sparsa - Te psf - Heavy touch. Kshina kasaya - क्षीण कषाय - Ex
Gupti - Thar - That, by which the soul
is protected from the causes of transmihausted, spent affection.
gration is control (Gupti). S-9/2. Ayogakevalī. Betra asta
Gupti - Tifa - Control, Restraint, Soul Volitionless omniscient.
protection. Sayoga kevali . m Stani
Guru - TF - The preceptor, Jupitor, Volitionful omniscient. .
Heavy. Gun atva - Tura - Qualitybood, Guru Sparsa - To pusf - Gravity Attributeness.
touch. Gunā. To - Multiplication.
Gurutva- Tora - gravitationalmotion. Gunakara salika. गुणाकार शलाका Gurubhaktiman • गुरुभक्तिमान् - De- Multiple counting.
voted to the guru. Guņa dhya. Tug4 - Rich in virtues Guru varga - Tramp - Elders. Guņāmša - quiRT - Control degree.
Toort - (Guruvarga) - By elders, the Gun antara samkrama - quippe
cultured people understand the followFish4- Geometri interval transition.
ing group of personages, mother, fa
ther, the teacher of an art, the relatives Gunavratas - Tun- Abstaining from
of these etc. the aged ones, the preachdirection, abstaining from country or ers of religion. Yoga - 110. region, Abstaining from purposeless
Tartal - (The worship of elders)sinful activity. These three are called
By worship of the elders is to be underGunavratas, as the word vrata is added
stood the act of bowing to these elders on to every one of these. These enhance
thrice a day - i.e. in the morning, noon the value of the five vows.
and evening - and if that is perchance Guņ adhika - Junfeta - Virtuous -
not possible bowing to them after duly The virtuous are those in whom right calling them to mind. Again this worknowledge etc. bound. S-7/11 ship comprises that act of rising up etc. Guniyā - ufren - Trying angle. done in the honour of these elders, to sit Gun ideśa - Tfuck- The residence of
silently (i.e. without being vocal) in a substance.
their presence, not to utter their name at

Page #123

an improper place, never to listen to the things said against them, to offer themaccording to one's capacity the best sort of clothes etc. always to enable them to undertake auspicious performances that would yield them result in the world beyond, to give up practices that are not to their liking and to undertake those that are though these two attitudes should be kept within the bounds of propriety by not letting them come in conflict with the demands of religion etc. not to use their seating material etc, to dedicate their valuables to some pilgrimage centre (like temple etc), to set up their portraits and furnish them to the accompaniment of due ceremonies (or to furnish to the accompaniment of due ceremonies the portraits of deities setup by them) toperform their funerary rites most appropriately (i.e. most reverentially) Yota 111-115
घ् (Gh)
(104)
Ghana Cube. Ghanatva-Density.
Ghanavata valaya - घनवात वलय Circle of dense air. Ghanamula - Cube root. Ghanaghana -- Cubic equation.
-
·
Ghanaghana matrkā- घनाघन मातृका - Square non square generating. Ghana ngula--Cubic finger. Ghanodadhivata valaya - धनोदधिवातवलय - Circle of humid atmosphere. Ghata -- Vessel.
Ghata cataka moksa - घट चटक मोक्षPot breaking immediate salvation.
Ghata pallava -- Moulding. Ghata pallava - घट - पल्लव - Design of pot and foliage. Ghanta - Bell
Ghantā kalasa - घण्टा कलश finial.
Ghataka - - Destructive. Ghati-af-Destructive. Ghatikarma - घातिकर्म Destructive
-
-
Gholama na
Bell
karmas.
घातिकर्म तथा अघाति कर्म - The (knowledge and conation) obscuring, the deluding and the obstructive are destructive (f); because of their destroying the (menifestation of the) real attributes of the soul. And the age, the body making the family determining and the feeling these are non-destuctive. Perfect knowledge, perfect conation, infinite power and purified right belief and other purified qualities (as conduct, charity etc.), sensitive (knowledge) and other destructive though activities are destroyed (i.e., their full menifestation is prevented by these destructive karmas).
cented.
1- घोलमान - Unstable phase
with decrease.
Ghora para karma rddhi - घोर पराक्रम ऋद्धि - The acquisiton of super normal will power in the accomplishment of tapāscaraṇa under the most trying of conditions.
Ghora brahmacarya rddhi - घोर ब्रह्मचर्य ऋद्धि The accomplishment of supremely unfaltering type of celibacy that is not sullied even in dream: Ghosahina-- Improperly ac

Page #124

(105)
Ghrnā - eur - Disgust. Ghrāņa - 31 - Sense of smell. Ghranendriya - sulfsen - The organ of smell. Ghumā vadāra pāe - GHI9GR TCurved legs Ghumavadarachalle - घुमावदार छल्ले - Spiral curls.
da (Ch
Cabūtarā - alacker - Dias, Platform.
ita - Among the Taranapanth is, the religious building is known as chaityālaya which, according to them, means Granthālaya, that is, house of sacred books. Caitya layar - The religious building temple enshrining the Jina image temple where Jainas idol is in- stalled for worship and adoration. Cakra - Elsh - The cakra is a divine weapon which would seem to be attracted by the magnetism of certain really great kings. Possessor is known as cakravarti (The owner or wielder of the Cakra). There have been only twelve cakravartis (Emperors) in Bhāratavarsa, since the commencement of the present cycle, which began untold millions of ages ago. R. Page 23. Cakravartins - Estacit - They are monarchs of all the six parts of Bhārata Kșetra or Airāvata kşetra. They are twelve in each cycle of time in each of the two regions. Kinds of Cakravartins - चक्रवर्ती के 7- They are of two kinds. An
Arddhacakravartin rules over three out of six parts of one of the two kşetras, each consisting of one Arya khanda and 5 Mlecceha - khan da. Sakala Cakravartins rule over all the six parts of a kşetra. Cakra ratna - Eg67 - Wheel-jewel. Caitya - - A temple, Omniscience, the jina image. Cakravartin - ashaidz - A sovereign king. Cakrin - afsty - Same as cakravartin. Caks udarsana - gyfa - Ocular perception, Perception through the eyes, Perception through visual senses. Caksudarsanavarana-चक्षुदर्शनावरण - Ocular vision screen. Caksurindriya - चक्षुरिन्द्रिय - Sense organ of sight, Ocular sense. Calata . ESIT - Being mobile. Camaka - 274055 - Glitter. Camara - 7 - Flywhisk. Camara and Vairocana (चमर तथा
tea) - These are the two lords of asurakumāras. Camaradhari . RERT - Cauri bearer. Flywhisk bearer. Camatkāra - 4rt - Supernaturals. Cañ calată. Basta - Quivering. Camkramanamarga- चंक्रमण मार्ग, - Promenade. Candana kalasa - GG ORASTET - Pot of sandal wood paste. UGST - Candanā - She was the daughter of king Cetaka of Vaisāli. She was appointed as the head of the order of nuns by Tirthamkara Mahāv ira. Her example has ever inspired the fair sex

Page #125

(106) of the Jaina pursuasion to sacrifice lives Morār Dass, a descendantofmainipāla, for the noble cause of dharma the fourth son of Mahārājā Ugra sain,
A. 95. who was the ruler of Agrobā. Morar चन्द्रगिरि तथा उदयगिरि - These are two Dass married Candrāvati, the daughter hills Candragiri and Udayagir i one on of Raja Sham Karan. After marriage, the north and other on the south of the when Candrāvati came to the house of village, which are respectively known Morar Dass, she was accompanied by as Candragiri and Vindhyagiri on which awoman servant, Sundar i, who though there are temples and images estab
a Nāyan by caste, was very beautiful lished by the Jainas and numerous in
and well versed in Samskrit. Ran i scriptions throwing a flood of light on the ancient history of this faith.
Candrāvati became the mother of
Candra Gupta and about the same time Candragiri, according to a tradition, derives its name from Candragupta,
Sundari gave birth to a son. Unfortuwho followed his spiritual teacher,
nately Candråvati died after a few
months and Candra Gupta was brought Bhadrabāhu, when the latter with twelve thousand disciples, at the ap-,
up by this woman servant. proach of a terrible famine, left About this time Mahārājā Mahā Pā taliputra and moved towards the Padmā nand, the ruling king of Magadha south. It was on Candragiri that attacked Agrohā and Räjä Morar Dass Bhadrababu left his mortal body, and was killed in the battle. He also wanted in his last moments there was only one to kill andra Gupta, but when Sundar i disciple, the above mentioned was asked the where abouts of Candra Candragupta, who was present. This Gupta she pointed out to her own son Candragupta, the disciple of the sage and thus saved the minor king. Bhadrabāhu was thecelebrated Maurya When Mahānanda saw Sundar i be was emperor of the same name. It was on enticed with her bewitching beauty and Candragiri that Camun da Raya taking her along with the minor prince erected a magnificent temple contain to the capital of Magadha forcibly made ing the image of twenty second Jaina
her his queen. Sundari then wrote a Tirtham kara Neminātha. Subse
book Sürya Jirāna Chatisi in which quently the upper story of the building
she disclosed all the facts relating to the was added by the son of Cāmun da real parentage of Candra Gupta. The Rāya and an image of the twenly third young prince on reading this book was Tirthamkara, Pārsvanātha, was beside himself in rage and left the palplaced in it. Both these storeys were ace of Mahānanda. built in the tenth century A.D. and give While he was in this self imposed exile a final idea of the beautifularchitecture
the young ksatriya contacteda brahman of that age.
named Cāņakya, who was well versed Dr. (Introduction) XXV - XXVI
in Politics and statesmanship and was O G HR - Candragupta Maurya - bent upon taking revenge on the Nanda Candra Gupta was the son of Rājā

Page #126

(107) king, because of a slight offered by of great Mauryan empire, which behim. Both of them became friends and came famous for the steel frame." of its Cāņakyà undertook the generous duty admimistration and highly organised of teaching and training the young civil service. India then became united prince. When this enterprising and and entirely free from any foreign agChivalorous prince heard of the Greek gression. invasion on the N.W. frontier of India, Candra Gupta became an active and he proceeded with his friends to the keen member of the Jaina Church when Punjab and befriended the Macedonian he accepted as his spiritual preceptor Monarch. But he had hardly been many the Jaina sage Bhadrabāhu, who predays in Greek camp when he exch dicteda twelve years famine in northern anged hot words with Alexander the India. When this great famine occurred great. Fromaksatriya youth like Candra and Bhadrabahu with his large commuGupta, brought up in the traditions of nity of the Jaina sages retired to south free aryans, it was not to be expected India, Candra Gupta abdicated in favour that he could stand the humiliation of of his son Bidnusarā and accompanied insult and an alliance with an aggressor: the Jaina Guru. He practised austerities of his motherland.' The subter fuge
at Śravanabelgolā in mysore, where ended and he set himself to work for the
his nameis still held in highesteem. The freedom and unification of India. Col
hill containing the foot prints of his lecting a formidable froce of the war
preceptor is called Candra Basadi. With like and predatory clans a "War of
its carved and decorated walls portrayliberation" against the foreigners be
ing scenes from the life of the great gan. But first he avenged his father's death by overthrowing the Nanda king
emperor and performing Sallekhanā,
Candra Gupta attained heaven from this of Magadba, and got from him a huge
hill. An order of Jaina munis was also army. He then attacked the Macedonian
started in his sacred memory, which garrisons and conquerred the Punjab as
was called Candra Gupta Gaņa. well as Sind. Further attempts made by
The fact that he was a Digambara Jaina the Greeks under Seleucos Nikator, the Satrap (Governor) of western Asia to
can be further proved from the inscriprecover the Indian dominion ended in tion no. 40 at Sravanabelagolā at a treaty with the victorious hero of Mysore.
A. 71-74. India, according to which, the whole of Candova - acetan - Awning. Afghānistān became incorporated into Candrasha. चन्द्रशिला - Lowest step the empire of Magadha and the Greek
shaped like halfmoon. Satrapalso gave his beautiful daughter,
Cangeri. - Casket. Helena, in marriage to his Indian rival. With the end of the above campaign,
Cara - or - Mobile, A Mobile living the victor turned in armies against the south and came back with complete Carama - ETH - Ultimate, final, Last, success. Candra Gupta now became that which comes at the end. S-2/53. the first emperor of India and the founder
being.

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(108) Caramabindu - 4 fare - Culminat- important for the practice of austerities ing point.
like fasting, giving up food at night and Carama deha - ERAGE - One who fortnighitly confession. attains liberation in the same birth, Ul
Caturmukha - agya - Fourtold, A timate body.
type of shrines or shrine or shrine - Carmotkarşa - akhirat - Heyday, model with openings on all the four culmination.
sides. Caramottama deha . RATHGE -
Caturthamsa - agurft - Quarter. Those endowed with final superior bod- Caturindriya, agritse - Four sensed. ies are those with final superior bodies. Caturthabhakta - ageftat - A kind of That is, those who have reached the end fast. of the cycle of births and deaths, those Caturthaccheda . ageres - Log to who will attain liberation in the same the four. birth.
S. 2/53
Caturvim satijinastuti- चतुर्विंशतिजिनCaramaphali patanakala- चरमफली
yfa- Praise of the twenty four jinas. 9894149 - Ultimate frustule fall time.
Caturvim satipatta-चतुर्विंशतिपट्ट- A Carita - afar - Conduct
stela frieze or image with the twenty Caran anuyoga - चरणानुयोग - Sacred four Tirthamkara figures. books on denotology, Denotology Eth
Catuska - angiot - Square. ics, seriptures dealing with the conventional conduct of house-holders.
Catuski - agatat - Entablature, Bay, Caraña - akut - Ascetic conduct.
Space between four pillars, same as Caryā -apt- Activity, Moving about.
Catuskoņa-aguonto- Quadrangular, Caryā pariş aha . apa fine - Pain
Quadrangle. arising from roaming. Cattāna - aeth - Boulder.
Catus taya - Egey - Fourfold. Caturā hāravisarjana
__Catusthanika anubhaga - चतुस्थानिक चतुराहारविसर्जन-Refraining from the four
34747 - Four stationed energy. kinds of food.
Catusthānika anubhāga satkarma. Caturasra - agra - Quadrilateral.
चतुस्थानिक अनुभाग सत्कर्म - Four staCaturāvarta - agrand-Turning round
tioned energy existent functional bios in the four directions of space.
Caukora - Elicot - Four sided. Caturbhuja - aps - Quadrangles.
Caumukha atya - Four faced. Caturbhuji - agyft - Teragonal.
Caura prayoga - atyam - Imparting
instruction on the method of commitCaturdaši - agesit - Fourteenth day ting theft. of the fortnight in the month. Caurarthādāna. Elgetera - ReceivCaturdaš i - agerit - Fourteenth day ing stolen property. in each fortnight which is particularly Caurya - altet - Stealing.
cauki.

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(109)
-
Caya - चय
Common difference.
Caya dhana--Common differ
ence sum.
Caksuşatva - चाक्षुषत्व - Visibility. चालुक्य राजागण - The Cālukyas were aruling line of powerful kṣatriyas, who ruled throughout the Bombay presidency, Deccan and Mysore state during the 5th to 12th Centuries A.D. Their ancestors belonged to the royal house of Candravans i Ksatriyas of Ayodhyā, the central seat of Jainism from hoary antiquity. The Calukyas were without doubt, great supporters of Jainism.
A. 82.
सत्याश्रय पुलकेशिन द्वितीय - (Satyā śraya Pulakesina II) He succeeded to the Calukyan throne in 609 A.D. and was a great monarch of his time, had a great leaning towards Jainism. He Made a grant to the beautiful Jaina temple at Aihati constructed by Ram Kirti, the celebrated Jaina poet. तैलप द्वितीय (Tailapa II) of the western Calukyas had a strong attachment for the religion of Jinas. His Queen was the Rastrak u ta princess. He patronised the great Kannada poet Ranna, who wrote Ajitapurana in A.D. 993. सत्याश्रय इरिव - Satyā śraya Iriva ruled from A.D. 997 to A.D. 1009. He is believed to be a follower of Jainism. सोमेश्वर प्रथम (SomeśvaraI) - Succeeded Jayasimha III. The former ruled from 1042 to 1068 A.D. and the latter from 1018 to 1042. Both of them were devout Jainas.
विक्रमादित्य षष्ठ त्रिभवनमल -
Vikramaditya VI Tribhavanamalaruled from 1074 to 1126 A.D. He was the
paramount ruler of the Deccan. He started an era after his name in commemoration of his crowning ceremony as king. He built many Jaina temples. A. 81-83. Camaradhara - चामरधर - Flywhisk bearer.
चामुण्डराय (Cāmūn darāya) Cām ūndaraya was the worthy minister of Mārasimha II. It is the heroism of this minister that enabled Mārasimha II to win his great battles against Vijjala and those fought at Gonur and Uccng i. Camun darayacomposed a work called Camundaraya Purana, containing an epitome of the history of the 24 Tirthamkaras.and at the end its date is given as saka 900, the year Isvara (A.D.. 978). It is said, in the opening chapter, that his lord was the Ganga kula Cudamani Jagadaikavira Nolambakulantaka deva, and that he was born in Brahma - Kṣatra Vam sa. In the concluding chapter it is said that he was the disciple of Ajita - sena. Camun daraya constructed the image of Gommatesvaraat Sravanabelagolā. For such a great act he himself came to be known as Gommața rāya. Nemicandra, the preceptor of Camuṇḍarāya was present on the occassion of the establishment of Gommate svara. Dr. Introduction. Cara gati - चारगति - Four channels. Carakṣetra -- Orbital space. Carana-R-An ascetic possessed of an extraordinary power of move
ment.
Caranata - चारणता - Flying through air.
-

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URHEIT - (Foursa njñas)- Sanjalas are enuemerated as four viz. anxiety for food (ābāra sanjñā), fear (Bhaya sanjirā), attachment for worldly possessions (pari graha sanjñā), sexpassion (Maithuna - sanjirā). Yoga - page 24. Carikā. afchal - A nun. Caritra - alfa - Conduct, Character. Caritra - Alfa - Absorption in one's own self.
Pu. 216. Caritra - gifs - Cāritra does not mean the same thing as conduct asso ciated with an ordinary man. It must imply the pure and intrinsic activity of the spiritual entity which goes by the name of Paramātmā or the ego in itself. alfaya TSTUT - (The characterizing marks of acāritrin). To follow the path of rignteousness, to have faith (in religious truths), to have a liking for religious instruction, to be an admirer of spiritualmerits, to be highly preserying, to initiate acts that are noble and fall within one's capacities - these are the characterizing marks of a cāritrin. Just as a blind man, who finds himself in the midst of a dense forest but in whose care the karmas responsible for the experience of pain are not fructifying for the time being, happens to properly pursue his path avoiding ditches etc., similarly this man, who might possibly lack the scriptural guid- ance that acts as eyes and who finds himself in the midst of the dense forest of the form of worldly existence, but in whose case the karmas responsible for the experience of plentiful pleasure are fructifying for the time being, properly
pursues his path (i.e. the paths of rigteousness) avoiding sinful acts etc.
Yoga - 352-355. Cāritra bheda - art - types of character. Caritra dharma - affer - Conduct attribute. Caritra-moha - Tifa ATE - Conduct deluding karmas. Caritramoha ksapaka • चारित्रमोह
48- The destroyer of conduct deluding karmas. Caritra mohaniya karma - चारित्रHisia - Conduct deluding karmas, Conduct infatuating karmas. Cāritrātmā. af ETCHI - The jivas who are on the path of right conductare called caritrātmā. Caritra vinaya - Sifa fonty - Reverence to conduct. Absorption in conduct with knowledge and faith is reverence to conduct.
S-9/23. Caritrin - GRA - An ascetic. Cāturya ma dharma - angefa - The four fold law. The Four vows, the law of four vows. viz - Non violence, Non - falsehood, Non - stealing and non- possession. Celakhan da - AIGUE - A piece of cloth. EMN - Celanā was the queen of the king of Magadba. It was through her tact and religious zeal that her husband Srenika Bimbasāra was converted to Jainism. She was a great Philosopher and was full of piety and religious fervour. She was sixth daughter of Cetaka. Cetaka - gece - He was king of Vaišali. He was very famous, polite

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(111) and a great follower of Jainism. He had Citrasamyojana-
f eira -Scheme ten sons and seven daughters. The el- of illustration. dest daughter was Priyakariņi, who Citra-fan-Earth (With 1000 yojana was married to king Siddhārtha of in the middle). Kuņdapura, and they had the rare for- Citta - Fara - Citta is the quality of tune of becoming the parents of lord
consciousness of the soul. S-2/32. Mahāvira.
Citta sthairya - fara mitet - Fickleless Cetana - 99 - Animate, Psychical. of mind. Cetana -II-Consciousness, vigour. Cora kathā - an - Theft gossip, Cetana - Karma phala - Ana - stories of deception, stealing etc.
4f4e- Consciousness functional re- Coti aici - Summits. sult.
Cūlika Ercan - Special presentaCetana dravya - Im Gal - Thinking tion, Appendix. substance.
Cūnā - 9 - Mortar, Stuccoo. Ceteana tattva - चेतन तत्त्व - Con
Curņa ma ñjāsā - u Hagu - Powsciousness, Sentience. .
der box. Cidamsa - facit - Spirit part. Cūrņapātra - qu9a - Powder flask. Cikanā - F29571 - Smooth.
Curpisūtra-zforga - Epithet, AphoCinha - Fare - Emblem.
rism. Cintana - farti - Reasoning. Cyävita - Zilan - Cast off. Cintā - farci - Induction, discursive Cyūta. aya - Swerved, Expired. thought, Contemplation.
Cūdāmaņi - Forfor - Crest jewel.. Cintanirodha - Fatiha - Confine- Calika - चूलिका - Crest. ment.
Cūrpa yoga dosa . quf M Ft - Cipata - Fayz - Squat.
Obtaining food by imparting formulas Cit-forc-Consciousness, Intelligence. for the preparation of beautifying powCiti - Fara - Measure of a pile of bricks ers etc. consciousness, The material substra- Cūsana . HT - Sucking. tum of memory. Citrakalā - FEITI - Painting. Citrala acarapa - fast SRUT - Variegated conduct. Citra phalaka - f95144706 - Panel..
Chadmastha - grey - A being inCitra vallari - Fabaceti - Frieze.
volved in the world, A non-omniscient
being. Citravicitra - Farfaraz - Variegated. Citrātmaka - Faal4 - Graphical.
Chadmasthavitaraga-छास्थवीतराग
Saint of the twelfth stage. Citrapa - Fergus - Provenance.
Chala - 06- Pretence, Fraudulent argument, Casuistry, Fraud.
Eg (Ch) 11

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TL (J) h
(112) Upacara Chala - उपचार छल - Formal Chedopasthapana caritra-छेदोपस्थाfraud.
I alifa) - The standpoint of Samanya Chala - ETHIRT UT - Gen- reinitiation. eral fraud.
Chedaganita - छेद गणित - Logarithm Challe - Foot - Ringlets.
Calculation. 365 - Chandana · Chandanā is Chedopasthāpanā caritra-Selyem4a concerned with the invitation of the gifts - Conduct of reinitiation. superior or the fellow monks to take Chidrānves ana-Reggae 97 - Prying whatbas been brought, as amonk should
into others faults or weaknesses. not keep anything secret.
Chidrayukta - Forsyth - Perforated. Āvašyaka niryukti, V. 697.
Chinna - fon - Sound, Light, Wave, Chatari - sakt - Crowning kiosk
propagation. canopy. Chatra - 591 - Canopy, Parasol. Chatravahaka-छत्रवाहक-Umbrella bearer. Chatra traya - 95514 - Triple parasol. Jaļa - 115 - Unconscious. Chatrakaravitana - छत्राकार वितान -
Jadavāda - 515916 - Materialism. Ceiling canopies.
जड़वाद की आलोचना - Criticism of -Chādya · ETE- Eave - projection. materialism - Consciousness cannot be Chāgalika - grife10 - A butcher. found in a collocation of matter, beChāyā - 5741 - Image, Shadow.
cause, though the senses are constituted Chaya mapa - छाया माप - Shadow
of matter and apprehend things sever
ally, they cannot give rise to unity of reckoning.
consciousness.
Sūtra P.16. Chāyā-pudgala paryāya - Bren
If consciousness is regarded as a secreYGS 2474 - Shadow (mode of tion of matter, it must be a composite pudgala).
substance, every atom emanating a disCheda - 56 - Suspension, Degrada- tinct consciousness. Key P.45. tion, mutilation, section, Logarithm.
The nature of material entities being Cheda - - Multilation - Mutilation
different, conscionsness can not be found
in their collocation. is cutting off of limbs such as the ear and the nose. S-7/25.
Šāstra - P.22. Cheda - - Suspension - Discount
If some fine matter responsible for selfing the period of prenance by a week,
experience and having no colour etc. is a fortnight, a month, etc. is suspension.
supposed, then, for the Carvāk the fifth S-9/22.
element is proved. Chedopasthapana छेदोपस्थापना-Re- Sloka - P.29. (Verses 115-116). covery of equanimity after downfall. Jagat - IT - Universe.

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Jagat pratara - जगत् प्रतर The universal line square.
Jagati-Platform, Usually. moulded, Terrace, Platform terrace. Jaghanya-- Minimum, Mini
-
mal.
Jaghanya guna - जघन्य गुण mum degree of attribute. Jaghanya krşti antara - जघन्य कृष्टि 3TR Minimal tract interval. Jaghanya paritananta - जघन्य परीतानन्त - Minimum preliminary innumer
able.
-
-
(113)
Jaghanya yukta manta - जघन्य युक्तानन्तThe minimum secondary infinite. Jaina - A follower of Jina. Jalacara जलचर aquatic being. Jaladharanikasa kalasa EIRI
A five sensed
निकास कलश - Flowing vase.
-
alika
·
Mini
Jala jantu
mals, water being. Jalakānta and Jalaprabha जलकान्त तथा जलप्रभ These are two lords of
Udadhikumāra.
S-4/6.
Jala patra - जलपात्र - Bowl.
Jalan jali - जलाञ्जलि - Oblation of
water.
Jala pra p chute, Drainage.
-
Jalla जल्ल Dirt of the body. Jallauşadhi - जल्लौषधि - The power by, which a disease is destroyed by mere contact with dirt of the body. Jallauşadhi rddhi- जल्लौषधि ऋद्धिWhere the sweat has acquired the power of heat.
- Aquatic ani
·
- जल प्रणालिका - Water
Jalpa--Disputation, wrangling. Jambudvipa - जम्बूद्वीप - A continent which is round and which is one hundred yojanas in diametre. Mount Meru is at the centre of this continent like the navel in the body. It is characterized by the Jambu tree. In the middle of Uttarkuru there is the Jambu tree, beginningless, made of earth, uncreated and surrounded by its satellites, this dvipa is marked by this tree. Janapada Katha - जनपद कथा - Stories of social and political life. Jana śruti -f - Rumour. Janghācarana - जङ्घाचरण - An ascetic who can move in the sky simply by patting the thighs.
Janma - Birth.
Garbha Janma - गर्भजन्म Uterine
birth.
Uppataja-3- Performed birth. Sammūrcchana Janma सम्मूर्च्छन जन्मAutomatic birth. Jantu Living being, Insect. Japa The muttering of a benedictory chant addressed to some deity.
·
-
·
जप
-
Jarayuja-Umbilical birth in a yolksac as that of a child, Umbilical with a covering. Jatharagni-of- Digestive fire. Jatila - जटिल Complex, Compli
cated.
-
Jauhari -- Lapidary.
Jadya kumbha - जाड्यकुम्भ - Lowest moulding of pitha (socle) of amedieval temple.
Jagira - जागीर - Fief.

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(114) A - Jainism - Jainism is a religion founded by omniscient teachers, a dispropounded by Jina - ie. one who has
tinction to which no other religion can conquered the worldly passions and lay claim. Jainas are the followers of Jina. J-46. Jainism is the only man-made religion, U – Jainism - Jainism is a way of
that reduces everything to the iron-laws life shown by the Jinas or the
of nature and agrees with modern sci
ence. It is perfectly true when the Jains Tirthamkaras. It is a religion which
say that religion originated with man helps its follower to destroy the karmas
and that the first deified man of every and attain the highest happiness. The
cycle of time is the founder of religion. three jewels viz. right faith, right knowldge and right conduct together
Whenever a Tirthamkara arises be re
establishes the scientific truth considerconstitute the path of liberation or emancipation. The three in union can
ing the nature of life and these truths are alone help the soul to reach the peak of
collectively termed religion. perfection. That is the song of life heard
er et affic # FFR - (Points om the holy ones who are twenty four of difference between Jainismand Vedic in number and who flourished and at
religion). There are at least eight featained Godhood in the present cycle of
tures which distingnish Jainism from time.
vedic religion and Brahmanism. Those Jainism - TOP - The word 'Jaina' is
features are so much substantial that
they do not afford any possibility of derived from the Sanskrit word for
regarding Jainism as a sect of Brahman(Jina) meaning a victor, and implies a
ism or its some other product. These conqueror of one's baser - self, or one
features can be reduced to the following who has attained a victory over attach
(1) Jainism rejects holiness of Veda (2) ment and aversions. A true Jaina is thus
Stands against the dogma that gods are a follower of him, who is above bias,
the main objects of worship.(3)Rejects a true friend of all and the foe of none.
bloody sacrifices and number of other In the days gone by the saintly adher
elements of Brahmamic ritual (4) Does ents of this religion were variously
not recognise Varna - caste system of known as Yatis, Vrātyas, Keshi,
the brahmamic society (5) Prescribes Arhatas, Nirgranthas and Sramanas, defence of other's life (6) Prescribes while the Greeks and other foreigners
asceticism (7) Prescribes nudity for the called them Gymnosophists or the nude monks (8) Allows women monkhood, Philosophers.
learning of holy book etc. Encyc. Brit, Vo. 15, 11th edition P126.
11th edition P126 Besides, Jainism does not recognise the Jainism is a science and not a code of theory of creation of the universe by arbitrary rules and capricious com- God or that the latter is its protector. mandments. It is the only non allegori. U at wa UGRA - The two cal religion, which insists upon and main sects of Jainasare mainly divi-ded displays.a thorough understanding of into two sects - Digambara and the problem of life and soul. It was Svetāmbara. Literally Digambara

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(115) means 'sky-clad' and Švetambara (2) The Digamibaras believe in the means 'white e d', i.e. the monks complete disappearance of the ancient of the Digamb are naked while
sacred literature of the Jainas and as
such disown the canonical books of the those of the Svetāmbaras wear white
Svetāmbaras. clothes. In fact there is very little dif
(3) The Digambaras assert that ference between the two branches as regards the essentials of doctrine. Mahāvira never married but a cording For example, the most authoritative to the Svetāmibaras Mahavira marbook of the Digambaras, viz, ried Yasoda and had a daughter from Tattvārth ādhigama Sūtra by her by name Anojja or Priyadarsanā. Umāsvāti is one of the standard books
(4) The Svetambaras consider also of the Svetāmbaras. However,
Mallinātha, the 19th Tirthařkara, as there are some major as well as minor
a female but the Digambaras state that tenets on which the two sections are
Mallinātha was a male. opposed to one another. The major
(5) According to Digambaras, the points of difference between the
Tirthamkaras must be represented as Digambaras and Svetämbaras are as
nude and unadorned, and with downfollows. (1) While the Diganibaras
cast eyes. This need not be so according believe that a monk who owns any property, ie., wears clothes, can not
to Svetāmbaras.
J-50-51.
qan - Jaina Pūjā - (Jaina worship)attain salvation : the Svetāmbaras as
The kinds of worship in which idols are sert that the practice of complete nudity
dispensed with is regulated by what is is not essential to attain liberation. (2) The Digambaras bold the view that
known as Samaya - samācāra - vidhi, women are not entitled to Mok şain this:
which prescribes the adoration of cer
tain entities, concrete and abstract, held life. On the contrary the Svetāmbaras
sacred by Jainism. They are the five believe that women can reach Nirvāņa Paramesthins or exalted beings and the in this life.
three Jewels (Right belief, right knowl(3) According to the Digambaras, once
edge and right conduct). All these should a saint attained Kevala - Jrāna i.e. be visualized on a piece of birch bark or omniscience needed no food, but could cloth or wooden board or a slab of stone sustain life without eating, this view is or on sand or the earth or in the air or not acceptable to the Svetämbaras. in oneš heart. (1) The Digambaras mention that the The worshipper may also use an image embryo of Mahavira. the last of the Arhat and such worhip consists Tirtha n kara, was not removed from
of six items, viz. bathing and adoration
of the idol, hymns, silent prayer (Japa), the womb of Devānandā, a Brahmin
meditation and adoration of the presidlady, to that of Trišalā or Priyakariņi,
ing goddess of the scriptures a Ksatriya lady, as the Svetāmbaras (Srutadevatā). The first two items, contend.

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(116)
ceremonial bathing and adoration of the idol, are closely interconnected, and illustrated by Somadeva with a series of highflown verses in praise of Jina, designed to accompany each successive stage of the ritual. The various stages of the worship proper are prastāvanā (prelude), Purākarma (Preliminary arrangements), sthāpanā (placing the idol on the altar), Sannidhāpana (former installation of the idol), Puja (obeisance and offerings) and Pujaphala (declaration of the results accruing from the worship of Jina). The idol is bathed with fragrant water, clarified butter and the Juice of vines, dates, sugarcanes, old myroblalans, areca-nuts, and Piyala fruits as well as coconut milk, and anointed with various pastes and compounds made from sandal, aloe wood, cardamoms, cloves and kamkola berries. Four pitchers filled with water and decorated with flowers and leaves are kept ready for the bathing ceremony. The sacred Nandyavarta and Svastika emblems, fruits, flowers, unbroken rice, water, handfuls of kusa grass, and earthen vessels are revolved in a circular fashion before the idol this being the ceremony known as nirājanā. After a final bath (avabhrthasnana) the worshipper should present to the idol kalama rice, havis, lights, incense, flowers and fruits. White parasols, flywhisks and mirrors are among the articles used in the worship of the idol. Yas. 269-271. Jaina Katha -- Jaina story. जैन कहानियों का योगदान - (Contribution of Jaina stories) - Jaina stories particularly have made a notable contribution to the development of litera
ture in the form of stories. Every aspect of life has been depicted in Jaina stories. They are influence th subtle sagacious discourses digion and Philosophy. Light has also been thrown on the practical aspects of life. The significance of Jaina stories lies in the fact that each incident has been narrated metaphysically. Each incident envelopes valour, intelligence, understanding, tolerance and other essential attributes. Spiritually is of course the main theme of Jaina literature but that spirituality is not barren in the Jaina stories. While taking stock of the ups and downs of life, a man ordinarily loses sight of future and hence he commits a mistake which makes even the present fatiguing and oppressive. Jaina stories live in present and picture the future.
Jainism.
Jaina stories Vol. II Page - IV. जक्कलदेवी - Jakkaladevi. She was the senior queen of the chalukya king Vikramaditya (1077-1128 A.D.). She ruled over the province of Inglangi. She earned praise for her good rule and heroic deeds and came to be known as kali-kala Parvati and Abhinava Saraswati. She was a follower of A-95. Japa- In the case of one who is novice in the path of ethico - religious performance it is Japa (i.e. the muttering of a benedictory chant addressed to some deity) that is called adhyatma. Yoga - 381. जप का विषय (The object of a Japa) - The object of a Japa is an auspicious incanation while this incanation is of the form of a benedictory chant addressed to some deity; and an incantation of this description draws out sins
❤

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(from a man's soul) in the same fashion as it does posion (from a man's body). Yoga - 382. जप का स्थान (The place of the performance of Japa) - The noble ones are of the view that a Japa ought to be performed either in front of the deity concerned or by the side of water free from dirt or in a well-formed grove of trees. Yoga - 383. Japamala - जपमाला - Rosary. Jarayu (R)- The web-like covering of the young one, which is composed of flesh and blood, is the outer skin of embryo.
Jala • जाल - Cobwebs. Jalavatayana - जाल वातायन - latticed windows.
Jalaka -- Trelis-work, Usually on the windows of the Sikhara. Jalikauf
- Latticed window.
Jali - जाली - Lattice.
Jaliyukta - जालीयुक्त Latticed. Jananendriya-Membrum vir
ile.
Janma kalyanaka - जन्म कल्याणक Birth Lustration.
Janghā - जड्ङ्घा - Niches.
Jatif Genus of beings, Class. Jatināma karma - जातिनाम कर्म - The grouping together of beings which are alike is Jāti or class. That which is the cause of this is the name Karma of class. It is of five kinds - The class of beings with one sense, the class of beings with two senses, the class of beingsa with three senses, the class of beings with four senses, the class of beings with five senses. That, on the rise of which a being is called one
sensed, is the name karma of the class of one sensed beings. Similarly, it must be understood with regard to the rest. S-8/12.
Jatismarana-fa--Recollection of past lives.
- Sui generis, that is, the combination of identity and difference in a real is not a numerical summation but a vital synthesis of the two elements. Each such synthesis is also said to be unique, in the sense that when the real is analysed the two elements of identity and difference exhaust between themselves the entire content of the real, although they display a distinctive structural and functional individuality not found in the individual constituent elements in their combination. This is illustrated by the oft quoted instance of Narsimha (the man-lion): As the name itself suggests, Narsimha is a combination of Nara (man) and Simha (lion). Nevertheless, it indicates a being which is somehow different in its combination, from the parts severally entering into its making, although it is imipossible to get such a being outside the parts in question.
Harmful effects 197
Jatyuttara--Sophism, Counterfeit, Rejoinder.
Jatyantara vada जात्यन्तरवाद - The theory of Uniqueness. Jijñāsā -f - Inquiry, Inquisi
tiveness.
-
Jigi su-foring-One who wants victory, Inquisitive persons.
·
Jina f The victor, The spiritual victor, Conqueror A synonym for Tirthamkara.

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Jina-f-The word Jina literally means "the victor". One who has freed himself from the bondage of Karma by conquering Raga (attachment) and dveşa (aversion) is called a Jina by the Jainas. In Buddhist scripture the word Jina is often used as a synonym to Buddha. In the lexicon called Amarakoṣa and in popular Sanskrit literature, the use of the word Jina to signify Buddha is too common. The Buddhists take the word Jina to mean one who has conquered Māra. But the word Jina is used in a special sense by the Jainas. The Ganadharas or disciples ofTirthamkaras and the Tirthamkaras themselves are known as Jinas, Jinendras, Jines varas etc.
Dr. Page-2. Jinadharma-for- Jainism. Jinakalpika sūtra - जिन कल्पिक सूत्र - The image or appearance of Jina. Jinakalpi sādhu - जिनकल्पी साधु - Ascetic who observes rules in their strict form.
Jinamudra - जिनमुद्रा - The image or appearance of Jina Jinagrhaf - A jain temple. Jina pratima - जिन प्रतिमा - An image of a Jina, An idol of Tirthamkaras. Jina sasana जिनशासन - Jainism. Jina vacana - जिनवचन - Great preaching of Jinas. Jinavani-for-Speech of words of a Tirthamkara.
Jinālaya - जिनालय - Temple of Jina, The conqueror of passions. Jinendra-f- A Tirthamkara. -fog-ATirthamkara.
Jines vara
·
Jinottama-for- ATirthamkara. Jitamoha - जितमोह - Conqueror of delusion.
Jirna - जीर्ण - Worn.
Jirņ oddhārita - जीर्णोद्धारित - Restored. Jiva Organism, Life, A soul, Bios, Living.
आत्मा का स्वरूप The soul is essentially consciousness, undergoes modifications; is adoer (of acts); is the direct enjoyer (of the fruits of its acts); is of the same extent as its body; is different in each individual and being attached to material elements has birth and rebirths. The soul attains through right knowledge and right conductits emancipation which consists in the annihilation of all the karmas. P. 7/56-57. -Jiva-Jiva is characterised by upayoga, is formless and an agent, has the same extent as its own body, is the enjoyer (of the fruits of karma), exists in Samsara, is Siddha and has a characteristic upward motion. Dr. 2 Jiva is established to (refute) Cārvāk, its characteristic of having upayoga consisting of Jana and Dar sana is said to (refute) the followers of Nyaya, that of Jiva being formless to (refute) Bhatta (i.e. those who follow kumarila Bhatta, the propounder of one branch of Mimamsa philosophy and Cārvāk, that of the agency of Karma to (refute the) Samkhya (view), that of having the same extent of its body is expressed to refute the three, viz, the Nyaya, mimamsa and Samkhya views that of the enjoyment of (the fruits of) karma is said to refute the Buddhistic view that of being in the Samsara to refute
-
-

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Sadasiva, that of being Siddha to refute Bhatta and Carvak and that of having an upward motion to refute views of all other writers.
Dr. Page -5 व्यवहार नय की अपेक्षा जीव लक्षण According to Vyavahāra naya, that is called Jiva, which is possessed of four prāņas, viz Indriya (the senses), Bala (force), Ayu (life) and Ana-prāṇa (respiration) in the three periods of time (viz., the present, the past and the future). Dr. 3 निश्चय नय की अपेक्षा जीव लक्षण - (The definition of Ji va according to niscaya naya) - According to nischaya naya, that which has consciousness is called Jiva. Dr. 3 व्यवहार नय की अपेक्षा जीव का लक्षण According to Vyavahāranaya, the general characteristics of Jiva are said to be eight kinds of Jf ana and four kinds of Dar sana. Dr. 6
शुद्धाय की अपेक्षा जीव का लक्षण According to Suddha naya the characteristics of Jiva) are pure Jñāna and Dar sana.
Dr. 6
व्यवहार की अपेक्षा जीव मूर्तिक है - Ac - cording to vyavahāranaya Jiva has form through the bondage (of Karma). Dr. 7
निश्चयनय की अपेक्षा जीव अमूर्तिक है According to Niscaya naya, Jiva is without form, because the five kinds of colour and taste, two kinds of smell and eight kinds of touch are not present in it. Dr. 7
जीव का कर्तृत्व - According to VyavahāranayaJiva is the doer of the Pudgala
-
-
-
-
Karmas, According to Niścaya naya (Jiva is the doer of) thought Karmas, According to Suddha naya (Jīva is the doer) of Suddha bhāvas. Dr. 8 जीवका भोक्तृत्व - According to Vyavahāra naya Jiva enjoys happiness and misery, the fruits of Pudgala Karmas. According to N sscaya naya, Jiva has conscious bhāvas only. Dr. 9 अशुद्धनय की अपेक्षा जीव के 14 भेद - According to impure (Vyavahāra)naya, Samsari Jivas are of fourteen kinds according to Margaṇā and Guṇasthāna. Dr. 13 शुद्धनय की अपेक्षा जीव - According to pure naya all Jivas should be understood to be pure. Dr. 13 व्यवहारनय की अपेक्षा जीव स्वदेहपरिमाण -According to vyavahāra naya, the conscious Jiva, being without Samud ghāta, becomes equal in extent to a small or a large body, by contraction Dr. 10 and expansion. निश्चय की अपेक्षा जीव असंख्यात प्रदेशी हैAccording to Niscaya naya (it) is existent in innumerable Pradesas. जीव का लक्षण - Consciousness is the very differentia of the Jiva. (Dr. verse 3) If the soul is held to be conscious by its connection with consciousness, then
why should substances like ākāśa (space) be not held to be conscious because of the presence of Samavaya. Śloka - - verse 188. The identity of the Jiva is constituted of consciousness.
Pafica. II verse 192.

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AT 70341-(Conciousness and upayoga) - Upayaga is the defining characteristic of the Jiva.
Tattva 218. Consciousness and upayoga are the constituents of the soul.
Prava - verse 35. Upayoga means soul's conscious manifestation in the presence ofexternal and internal causes. Sarvā - P. 89. Consciousness means the general characteristic of the qualities of the soul. Consciousness is the identity of the soul and the soul undergoes manifestations in its terms. It means that whatever is the soul's manifestation it must not go beyond consciousness.
A.T.V. P. 173. Consciousness is the general traitof all the qualities of the soul, on account of its absence in other substances they can not be called Jivas. It's divisions are conation and knowledge etc. and the word consciousness applies to them collectively and also to bliss etc. which are its parts.
Raja - 2/776. Conciousness along with Darsana and Jiāna is one of the special attributes of the soul. Älāpapaddhati P. 33. There are three types of upayoga, i.e. delusion, ignorance and non- abstentionwhen qualified by delusion.
Samaya - verse 96. Upyoga also applies to bliss.
Rājā P. 82 Inthebhagavati sūtra virya(strength) has also been said to imply upayoga.
Bhagavat i Sūtra- P. 66. Fita site at h t - (The mind body relation) - Matterundergoes modi- fications on account of the nimitta
(auxilliary) causation of the modes of the Jiva and similarly the Jiva on account of the auxiliary causation of matter, undergoes menifestations.
Purus. Verses 12,13. fra at HTIT faget Theta - (The arguments to show the existence of the self) Vidyānanda puts forth a number of arguments to show the existence of the self as distinct from matter. Firstly the existence of the soulis proved by the experience of 'T'. Secondly the distinctivecharacteristics of the soul andmatter prove the soul to be a distinct substance. Thirdly the ways of their comprehension being different, the soul must be beld to be a distinct substance from matter. The feeling of selfhood has been taken to be a proof for the existence of the soul. Everyone feels himself as distinct from his organ, bis nerves and his brain; and this distinct experience leads to the existene of the soul as a distinct entity from mater. “The Jiva exists because we perceive it directly, in the form of bliss etc. The experience of “I” is independent of the senses and is felt clearly and consistently."
Sloka - verses- 102, 103, 96, 97. In the višeşāvaśyāka bhāsya it is said, "Oh indrabhuti, the self is indeed directly congnisable to you also. Your knowledge about it which consists of doubt etc. is itself the self. What is proved by your own experience should not be proved by other means of knowledge. No proof is required to prove the experience of happiness, misery etc... if the object about wbich one has doubt is certainly non-existent, who has a doubt as to whether I doexist or I do notexist."
Višeșā ... verses 1554, 1555.

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HAT IT en qut (The bliss as an attribute of soul) - In the soul, there is a selfextablishedand immortal attribute of bliss. Being disturbed by the de- structive type of Karmas it has become invisible. Jiva has the attribute of bliss like the attributes of congnition etc. It becomes disturbed in the form of pain on account of the operation of eight kinds of Karmas.
Pancā II verses 313 and 1107. Bliss is not an attribute of other attributes like knowledge, because the attributes inhere in the substances, but in themselves they do not have any other attribute.
Ivid verse 1105 and 1106. Undisturbed bliss is the power of the Jiva inhering in its substance. Its disturbance is due to the destructive type of Karmas. Ibid. verse 327. सुख की ज्ञान से अभिन्नता (Bliss as nondistinct from knowledge). Bliss is iden- tical with knowledge. Rāja. P. 642 Bliss and knowledge are the nature of the soul and bliss is non-distinct form knowledge. P.T.D. P 27 and 69. The material cause of the infinite bliss, which is desirable from all points of view, is the simultaneously all comprehensive perfect knowledge, and the sensuous knowledge, being incapable of simultaneously apprehending all its objects is not the cause of bliss.
J.P.S. P.74. Bliss is a mode of knowledge and conation, hence it is not destroyed in the liberated state. Śrutas ā gara : Tattvärtha vrtti P. 320. The non-distinction of pleasure and pain from knowledge is also not un- proved, for pleasure and pain, being
conscious are not found elsewhere except with knowledge.
Parcă II verse 14. ITCAT o ha quatrefa - The blissful manifestations of the soul disappear being disturbed by the destructive type of karmas.Pañcā, verse 313. The attribute of bliss takes the perverted forms on account of the eight kinds of karmas.
Ibid, verse 1107. ART srita - (The plurality of souls) - The perception of the one spirit is delusive, because the experience of the self as one in the form of a delusion is also bad in dreams etc. Ifitis held that, as consciousness in general is always uncontradicted and is always free from delusion then the general consciousness of different individuals will also become consistent, being self consciousness with respect to others like my consciousness. Just as you are not aware of the consciousness of others, so also other's do not have the consciousness of your existence. This culminates in complete void. If you want to prove your existence, then on the ground of other's consciousness, the plurality of soul is established.
Sloka 1/4/30-34. आत्मा की तीन दशायें (Three states of the self) - There are three states of the self (i) the exterior self (babirātman), (ii) the interior self (antarātman) and (iii) the transcendental self (Parmātman). The self with the deluded belief that it is none other than the body is the exterior self. The self that clearly discriminates itself from the body and the sense-organs is the interior self. The pure and perfect self free form all limitations is the transcendental self. The

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exterior self becomes the transcenden. tal self by means of the interior self. S.J.P. 281. SIN - (Dhyāna) - The concentration of the thought on a particular object is dhyāna.
T. Su IX. 27 las gira (Pure self) - Pure self is with out taste, colour, without smell, imper. ceptible to touch, without sound, notan objectofanum ānaor inferential knowl- edge, without any definite bodily shape and is charaiterized by cetanā (consciousness). In the (pure) soul there is neither desire nor aversion. No delu- sion is found therein. There is nokarmic condition, nor karmic matter, nor non karmic matter in it. In the (pure) soul there is no varga (atomic potency), no vargaņā (molecules or group of at
molecules or group of al- oms), no spardhaka (aggregates of molecules). There is no ego consciousness of different types and no (karmic)manifestations (resulting in pleasure - pain experience). In the (pure) soul there is no activity of yoga (Through mana, vacana, kāya), no karmic bondage, no effective manifestation of karma and no variations according to method of inquiry into the nature of the soul (based upon the principle of classification). In the pure soul there is no stage of duration of bondage or of emotional excitement of self purification or of the acquisition of self control. The classification of the organic beings (according to the principle of biological development) and the classification of man (according to the principle of ethico - spiritual development) are not applicable to the pure soul, since all the above mentioned differences are the result of the manifestation of the material conditions.
Ekendriya Ji va taga ila - Jivas such as earth bodied ones are of five differant castes. All of them are devoid of mental states. They have a single sense. So are they described in the scripture. Just as life or cetanā is associated with unconsciousness in the following cases eggs, foetus growing in mother's womb and the man in a trance so also the monosensic organisms are unconcious, though having life or cetana. also vila - Sea snail, cowrie shell fish, conch shell fish, mother O'Pearl and earth worm are organisms which have two senses, touch and taste. Hence are they bisensic. gifsa sita - The louce, the bug, thered and ordinary scorpion, the ant and other insects have three senses and are triacsthetic. agfifise uita – The gadfly, the mosquito, the fly, the bee, the beetle and the dragon fly and butterfly - these organisms experience, touch, taste, smell and sight hence they are quadraesthetic-have four senses. wafaa vila - Devas, human beings, hell beings and higher animals all these have five senses; colour, taste, smell, touch and sound. Some of the animals are water animals, some land animals and some birds of the air. There are very strong ones also among these. Allah - According to the Jainas Loka is arrangedin three orders, the lower world, the middle world and the upper world. In the upper world there are differant regions one above the other, so also in the lower world. The different regions of the upper world are inhabited by Devas. The differant regions of the lower

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worldone below the other are inhabited by beings thrown into hell. Gala - Devas are said to be of four kinds - Bhavanavāsis, Vyantara, Jyotiskas, Kalpavasis or Vaimanikas. Each class is further subdivided into several species. Each subclass has its own special characteristic periods of
life.
नारकियों के भेद - The hell beings are seven, according to the hells inhabited by them. The seven hells are Ratna prabhā, Sarkarā Prabhā, Vālukā Prabhā, Pank Prabhā, Dhūma Prabhā, Tamah Prabhā, Mahatam Prabhā. The hell beings again have their respective characteristics of suffering, age and other psycho-physical characteristics with gradual intensity. These two classes of being are only of doctrinal importance to us. तिर्यञ्च तथा मनुष्यों के भेद- Theanimals are recognised to be of numerous species and buman beings again are divided into two classes-those born in Karma Bhoomi and those born in Bhoga Bhoomi. Giat a G - The first principle of division is the possession of a body. All the incarnate ones are said to be Saṁsārī Jivas and all the discarnate ones are Siddha Jivas or pure souls. But the former class is again sub-divided, the principle of division being the capacity to become perfect. Those Saṁsāri Jivas which have this capacity underspecial opportunities are called Bhavyas whereas those Samsāri Jivas which have no such capacity are called Abhavyas.
Fila - What knows and perceives the various objects pleasures and dreads pain, acts beneficially or harmfully and experiences the fruit thereof that is Jiva. Life has no sense qualities of taste, smell, colour and sound, It has no form either. It has only thought. Jiva samasa - जीव समास - Those (common characteristics) by which many (i.e. all mundane souls, though of many distinctions and kinds, may be distinguished by being collected into groups should be known as soul-class (Jiva samāsa). SamsariJiva- Hartita - Mundane living Abhavya Jiva - 37404 Fia - Unaccomplishable living Bhavya Jiva - 4o vita - Accomplishable living. Jivakāya - Tita 19 - A group or class of living beings. Ji va loka - gila Milho - The world of living beings. Ji vanmukta - Jiaal 45 - Emancipated. Livanmukti. Jaf5 - Emancipation while in the spans of mundane existence. Ji vanta swāmi pratimā - FC स्वामी प्रतिमा - Standing image of Mahāvira wearing a sloping back rest of the balconied window. Ji varasi. oia Ilgt - A collection of living beings. Ji va samā sa-Jita Hari - Soulclasses, Bios classification. Jiva sthā na - gita FIT - A state of soul, Bios station.

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Ji vatva - जीवत्व - Consciousness Jiva vicaya - जीव विचय - Respecting
the nature of the soul
Jiva vipaki karma - जीव विपाकी कर्म - The karma which causes a distortion directly in the Jiva
Jiva जीवा - Chord
Jivadhikarana - जीवाधिकरण - The substratum of living. It is of 108 kinds. Jivādi tattvjnana - जीवादि तत्त्वज्ञान - Bios etc. tautology.
Jivaji va-जीवाजीव - The categories of living and non-living beings. Jivastikaya - जीवास्तिकाय - An ani
mate extensive substance.
•
Jivtana जीवित - Life. Jivitasamsa जीवितशंसा - Desire to prolong one's life in order to live long. Jivita samsa जीविताशंसा Desire to live.
Jivita's a जीविताशा - Desire for living.
Josana - जोषना Destruction of
karmas.
·
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.
-
·
Jugupsa--Disgust, A Type of quasi passion.
Jugupsa nokas āya - जुगुप्सा नोकषाय
Aversion quasi affection.
जुगुप्सा
Jugupsa mohaprakrti मोहप्रकृति - Aversion charm configura
•
tion.
Jūda जूडा - Chignon. Jyotirmaya
- Luminous.
Jyotişka deva - ज्योतिष्क देव - Stellar
devas.
Joyatişkan - The stellar (luminary) devas comprise the sun, the
moon, the planets, the constellations and scattered stars. As these are endowed with light, these five are called by the significant general name of luminaries. In the human region they are characterized by incessant motion around Meru. The divisions of time are caused by these. They are stationary outside. S-4/12.
Jyotisifa-Luminary bodies,
Stellar.
झू (Jh)
Jhallari -- Cymbals. Jhalara - Festoons.
Jhanki - झाँकी - Peep.
Jhiri dara vedika - झिरीदार वेदिका Crenelated bluster.
Jhukana - Succumb. Jhumake-- Earring.
-
Jhunda - Cluster.
Jhūlati Jhalara - झूलती झालर - Fluttering tassel.
Tila
Tode
·
·
·
Jhula-Hammock.
Jhumati -- Swaying.
ट् (T)
- Mound. Brackets.
ड् (D)
Dori - डोरी - String
Dori numai - Chord like.

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द् (Dh)
Dhakkanadāra ढक्कनदार Spheri
·
"
cal.
Dhalana - Stope.
Dhalai -- Casting.
Dhalāvadāra śirsa - ढलावदार शीर्ष
-
Wagon top.
Dhala Shield.
-
-
ण् (N)
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|
णमोकार मन्त्र - Namokāra Mantra. "Namo Arihantā ņam, n amo Siddhāṇam, Namo Ayariyāṇam, Namo Uvajjhaya-nam, namo loe savvas āhū ṇam" This is the daily prayer of Jainas. I.E. "Obeisance to the Arhantas, obeisance to the Siddhas, obeisance to the Acaryas, obeisance to the upadhyāyas and obeisance to all sādhus in the universe."
·
Instead of the full mantra, one may utter Arihanta - siddha - Ayariya Uvajjhāya - Sāhū (अरिहंत - सिद्ध - आयरिय उवज्झाय- साहू) which consists of sixteen letters. The following mantras each consisting of six letters may also be uttered:
Arihanta Siddha (अरिहन्त सिद्ध), Arihanta si sā (अरिहंत सि सा ) or “Om namo siddhānam (ऊँ. णमो सिद्धाणं). A
mantra
Tadabhasa -- Sham simulta
neous.
(T)
Tadakarata - तदाकारता
similarity.
Tadbhava (9) - This is the same thing I saw yesterday. That does not occur incidentally. That which is the cause of such a statement is its nature (Tadhāva). S-5/31.
-
-
Tada bhava-- Intrinsic nature. Tadatmya sambandha तादात्म्य - Identical inherent relation. Tadubhaya vaktavyata तदुभयवक्त-That very both prepositionality. Tadutptti - तदुत्पत्ति - That which pro
duces.
Tadvyatirikta-तद्व्यतिरिक्त - That very
Structural
-
·
distinct.
Tadvyatirikta noagama - तद्व्यतिरिक्त नो आगम that very distinct quasi revelation. Taijasa -- Luminous. Taijasa vargana - तैजस वर्गणा - Non assimilable phosphoscence variform. Taijasa samudghāta - तैज ससमुद्घातElectric overflow, Phosphorescent extrication.
Taijolesya - - Phosphorescence complex.
Taijasa sarira - तैजस शरीर - Electric body, Luminous body. That which is the cause of brilliance or which is caused by brilliance, in the luminous body. . Taijasa vargana - तैजस वर्गणा - Electric molecule, Molecules forming the
1

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electrical body, Phosphorescent variform. Taksaka - 778 - Carver. Taksana kala - तक्षण कला - Plastic art. Tala - 77 - Floor, Shell, Storey of a shrine, Vimana or gopura, same as bhūmi. The south Indian vimāna may have one storey or two storeys or three storeys and so on. The ground floor is called āditala and the intermediate storey-madhaytala. Talaghara - Start - Basement. Tamah patala - 74: 4207 - Pall of darkness. Tama - 7 - Darkness - Darkness is the opposite of light and obstructs vision. An image - 8914 (Shadow) - results from obstruiction of light by an object. It is of two kinds. Images as seen in a mirror and uninverted image like shadows. In the first of these, the left side becoines right and right side becomes left. TTH - Tama - Darkness - 24: - may well be regarded as a material substance (TCC). This reasoning is that TA: being quite as visible as light, it is as much a material substance as the latter, the only difference between the two being that one is dark and the other bright. But it may be objected that 74: is not really visible (ae): for whatever is really visible requires light to make it so, whereas 74: does not require it, therefore its visibility must be deemed to be only apparent. The answer made to this objection is 74: is seen by owls without the help of light
which shows that the onlft - relied upon by the vaišesika (Viz whatever is visible requires light to make it so) breaks down. No doubt we do require light to enable us to see TT TT etc. but this is no reason why we should require it in order to see 014: So different are the natures of things in this world that you must take the differences as they are, and have no right to obliterate them by adopting a fictitious uniformity. For example, gold, pearls etc. although all
FH are not visible without external light, whereas a lamp, the moon etc. are visible even wthout the aid of other light Tamahprabhā (774:999) - That which has the colour of darkness is Tamahprabhā.
S-3/1. Tamas - 744 - The quality of inertia, Darkness. Tana - TI - Trunk. Tantrayukti - przyrt - Terms of scientific arguments. Tanu - 7 - Humid. Tanuvāta-14418 - The atmosphere of thin air. Tanuvātavalaya - gaidasta - Rare air envelop. Tapa . 779 - Austerity. penance. Tapa - 79 - Penance is fasting, taking less than one's fill etc. S-9/22. Tapa - 79 - Austerity is voluntary affliction of the body in conformity with the scriptures and one's capacity.
S-6/24. Tapa - 79 - Austerity - Undergoing penance in order to destroy the accumulated karmas is austerity.

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Kinds of tapa.
- The means
for obtaining nirjarā is tapas which is of two mainforms, outer and inner. Each of these is again of six different kinds. These are (a) Outer tapas consiting of (1) Anasana (2) avamaudarya (3) Vṛtti parisaṁkhyā, (5) vivikta sayyāsana (6) KāyaKlesa. (b) Outer consisting of - 1. प्रायश्चित्त - Prāyaścitta, 2. विनय Vinaya, 3. - Vaiyāvṛtya, 4. स्वाध्याय- Svādhāya, 5. व्युत्सर्ग Vyutsarga, 6. - Dhyana. ( 1 ) अनशन is abstaining from food. To obtain control over the senses and will, to root out desires and appetites, to destroy karmas, to facilitate meditation and to study peacefully the scriptures, fasting is the means and fasting in order to secure such results is ana sana vrata. 2. अवमौदर्य - To sustain control to the will and the senses, to regulate disorders of vata, pitta and śle sma, the humours of the body, to secure self knowledge and meditation, eating with a limit or a little less than normal is अवमौदर्य.
-
3. वृत्तिपरिसंख्यान - In order to control the will which would by nature hanker after all the objects of taste, limiting the number of items of Dharma or in the case of Bhikshus, resolving in one self to accept food only from a particular house is वृत्तिपरिसंख्यान or numbering or limiting the items of food.
4. रस परित्याग - In order to control the flesh to get rid of drowsiness and sleep, to promote cleanness of thought, abstaining from fatty and sweet substances is रसपरित्याग or relinquishing sweet es
sences.
5. विविक्त शय्यासन - To have ones bed, in separate and vacant rooms or caves or on rocks free from insect pests is विविक्त शय्यासन or lonely bed. The place must be free from insect pests in order that the person may have peace of mind, preparatory to meditation and separate beds of course to avoid temptations of the flesh.
6. कायक्लेश - Getting the body ennured to pain and suffering by standing in the sun, living under a tree and sleeping in the open in the winter cold etc, is kāyaklesa or mortification of the body. This will harden the body and make the person fit for the arduous task of religious life. How is this kaya klesa different from what is known as Pari şaha Jaya or the victory over troubles? The latter means overcoming the suffering due to the natural environment; whereas the former is voluntary training of the body. If it is voluntry why is it called outer tapasa. Because it pertains mainly to physical objects, next inner tapas. Because the object is mainly to control the mind. These are called inner tapas. Inner tapas -
1. प्रायश्चित्त is removing the evil ideas that are born of intoxication of woldliness.
2. विनय is humility towards Gurus and
masters.
3. वैयावृत्त्य Personal attendance and other kinds of service to Munis who are weary, sick or infirm.
4. स्वाध्याय is quickening of thoughts by concentration.
5. व्युत्सर्ग- Renouncing the belief that this body is mine, is Vyutsarga or isolation of self.

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6. Dhyana Calm meditation on the self after controlling the vagaries of thought is Dhyana. In the person that has neither desire nor aversion and that is free from ignorant attachment to sense pleasures and from the activity of thought, speech and body, there flames forth the fire of meditation that burns out all karmas, beneficial as well as Baneful.
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-
-Tapa (Penances) - One must also perform penances to the best of one's capacities, penances that burn down sins; these penances are of the types technically called Candrayana, Krcchra, mrtyughna and pāpasū dana. Yoga- 131. चान्द्रायण तप - Chāndrāyana tapa- To increase diet by morsel, a day in the bright half of the month, to reduce it by one morsel a day in the dark half, and not to eat anything on the day of nomoon - This is the method of performing the candrāyaṇa types of penance. Ygoa - 132.
-
(Krcchra)-The type of penanace called Krcchra has been said to be of various sub-types like santapana etc. and this is the best means of surmounting without any difficulty - the contingencies that are most exacting. Yoga - 133. (Mrtyughna tapa) - Death
conquering penance) - Those who have performed penance in plenty (and hence are an authority on the subject) apply epithet mrtyughna to that fasting for a month which is accompanied by the muttering of the chant called mṛtyujhna (death conquering) and is pure on account of the due procedure having been followd. Yoga - 134.
पापसूदन तप - (Pāpasūdan tapa) - The same is the case with the type of penance called Papasu dana (i.e.) it too is pure on account of the due procedure having been followed) a type which is charactirized by a frequent muttering of the various chants corresponding to the various sins sought to be expiated and is rendered pure by an abhorrence of the things occasioning sin.
Tapa sāmācāri - तप सामाचारी - Deportment qua austerity. Tapasvi -- is the saint who practises long fasts etc. S-9-24. Tapasvi sangha - तपस्वी संघ - Congregation of ascetics.
Tapasvi -- Recluse. Tapta tapo rddhi तप्त तपो ऋद्धि - The power to burn up the bodily excrements internally.
Tarka
Inductiva reasoning, Tarkābhāsa - तर्काभास Induction fallacy, Logical fallcay. Tatpradosa - Spite against knowledge, censure.
Tathakara -- The acceptance of the preceptor's world. Tathopapatti- तथोपपत्ति - Positive con comitance.
·
Tatpratiyogi . तत्प्रतियोगी This is different to that logical possibility on the occurrence of the other. Tatprayogya--Appropriate.
Tattva -Reality, Nature of things, Tauto, Element.
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·
Tattvartha
Tautogauge. Tattva jñana. Knowledge of truth.
तत्त्वार्थ - Tautology,
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T

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Tattva jñāni- तत्त्वज्ञानी - Enlight
ened.
Tattvanirn in i şu - तत्त्वनिर्णिनीषु - One who wants to determine a truth. Tattvaruci - तत्त्वरुचि - Predilection for the truth.
Tattvavicāra - तत्वविचार - Analysis of
doctrines.
Tattvarthaf - Things ascertained as they are. Tattvopadeśakrta - तत्त्वोपदेशकृत - One who reveals the nature of things.
Ta dana Tādapatra - ताडपत्र Palm leaf.
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- Beating.
Tādātmya - तादात्म्य ship of essential identity, Identity.
Tala - ताल - Cymbals. Talavrnta--Palmyra bracket. Tāmra patra - ताम्र पत्र - Copper plate. Tamasabhāva - तामसभाव - The sense of vindictiveness. Tāmasika - तामसिक - Pertaining to
tamas.
·
·
-
-
Palm fronds,
Tāpaч- Anguish, Agony. Tāpa (1) The feeling of distress owing to disgrace is agony (Tapa) S-6/11.
The relation
Tāpasa-14 - Hermit. Taranga - Weave design resembling the western reed - moulding. Taranga potika - तरङ्गपोतिका - Corbel-bracket with roll moulding. Tattva Reality - Tattva is an abstract noun used in general, for Tad is a pronoun. And pronouns are used for all in general sense. The nature of that is thatness tattvam, that is a thing
as it is. What is meant by 'that'? It means ascertaining a substance as it is. That which is ascertained or determined is a substance. (The) soul, (the) non soul, influx, bondage, stoppage, gradual dissociation and liberation constitute reality. S-1/2.
Tathya - तथ्य - Factor.
Tārakākrti - तारकाकृति - Stellate.
Variation of
Tāratamya - तारतम्य degrees.
Tara - तारा - Star.
-
Tigiñ cha-faf - A lake. It is double the size of Mahāpadma in length, breadth and depth. The lotuses are also double the magnitude of preceding ones. S-31. Tikta - तिक्त Tikta rasa - तिक्त रस - Pungent flavour. Tilaka - तिलक
Bitter.
disign.
Tipai - तिपायी - Tripod.
Tiraskṛta -f - Despised. तिरोभाव
Tirobhava
-
·
A variety of turret
Unmani
festation.
-
Tiryagdik - तिर्यग्दिक् – The transverse direction.
Tiryaggati-factufa - Subhuman form. Tiryagloka - तिर्यग्लोक Transverse
world, The middle world.
-
Tiryaggatyānupūrvi - तिर्यग्गत्यानुपूर्वी - Impelling the soul towards the place of animal birth. Tiryak-faf- Tilt, Sub human beings, Horizontal.
Tiryak bhitti - तिर्यक् भित्ति - Cross wall. Tiryak ksetra - तिर्यक् क्षेत्र - Horizontal M region.

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Tiryak vyatikrama - तिर्यक् व्यतिक्रम - Horizontal transgression. Tiryagvyatikrama - तिर्यग्व्यतिक्रम - Exceeding the limits set in the directions, namely horizontally. Tiryagyoni-faff-Animals - The beings other than celestial, infernal and human beings are animals. T. 4/27. Tiryañca- • तिर्यञ्च - Subhuman souls, Subhuman beings. Tiryak_gatyānupūrvi - तिर्यक् गत्यानुपूर्वी - Subhuman life course suc
cession.
Tiryañca gati - तिर्यञ्च गति - Subhuman existence.
Tiryañ cagati prayagy anupūrvi तिर्यञ्चगति प्रायोग्यानुपूर्वी - Migratory form tending to animal existence. Tirbhukti- तीरभुकति - The Territory of videha is mentioned by the name Tirabhukti. Puranas mention the boundary of Tirabbukti thus: it was bounded by the Himalayas on the north, by Ganges on the south, by Kaisik i on the east and by Gandiki on the west. Tirthaf Order, An order of monks, Nuns, Laymen and laywomen, Religious region, The religious school. The holy resort. Tirth - ef A ford, a means of corssing over. Metaphysically it denotes a spiritual guide or Philosphy, which enables one to cross over the ocean of recuurring birth in this world. Tirthakara - तीर्थंकर Same as
Tirthamkara.
-
Tirthakaratva nama Karma-teƒकरत्व नाम कर्म - is that which causes the
status of an Arhat, the lord of the three worlds. S-8/11. Tirthamkara-e- The promulgators of the creed, Founder of Jaina order from time to time. Tirtha mkaras-e-Tirthankaras are the prodclaimers of liberation and the guides on the path to it. That number is twenty four in each cycle of time in each of the Bharata and Airavatak ṣetras. Tirthamkara-e-The status of a Tirthamkara is the most difficult thing to obtain in the world. It is attained only by four and twenty souls in the course of half a cycle of time comprising innumerable millions of years. The causes that lead to Tirthamkara-hood are, among others, a burning desire to remove the misery of the world to carry enlightenment and Joy to the hearts of all living beings, perfect faith, profound veneration for the true objects of veneration, namely the teacher, the scripture of truth and the saint, love, service and study (in investigation of truth). These are collectively known as the sixteen special impulses that lead to the glory of Tirthamkarahood. The seed of the supreme status is generally sown in the presence of a living Tirthamkara himself. It is his example presumably that fixes the mind and stirs up the imagination. R. Page. 44. तीर्थंकर Tirthamkara means the lord of the holy order. The holy order presided over by the lord, consists of four sections, viz., the monks, the nuns, the male-house-holders and the female house holders. The lord is absolutely free from all feelings of attachment and envy. He is omniscient, i.e. knows all

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the things of the universe, past, present 12. Vasūpujya, 13. Vimalanātha, and future with all their qualities, modes 14. Anantanātba, 15. Dharmanātha, or aspects. The jaina tradition believes
16. Santinātha, 17. Kunthunātha, that there have been and there shall be infinite cycles of time on this planet.
18. Aranātha, 19. Mallinātha, Each cycle has two parts: one descend
20. Munisuvratanātha, 21. Naminātha, ing and other ascending. These are so
22. Neminātha, 23. Parsvanātha, called, because there is, during its 24. Mahāvira. course, a continuous deterioration, ame- AHRT darit en mitefan # 3TR - lioration in all substances - including
(The difference between theordinary the physical, mental and spiritual as
omniscient and a Tirtham-kara) - pects of human life; as well as the mnunilicence and bounty of the natural
The difference between the ordinary wealth of this planet.
omniscient and a Tirthařkara is this Each such half cycle is divided into six
that the latter can reveal and preach the parts called aras, which are of varying
truth and found a religious community time lengths. The length of each cycle while the former can not. The worldly is far greater than what can be counted
career of a soul destined to be a by the scale of numbers of years. Tirthamkara is purer and much more It is during the fourth Ara of every elevated than that of an ordinary soul descending half cycle and the third Ara destined to be emancipated. The of every ascending halfcycle that twenty
Tirthamkarais a spiritual leader andan four Tirthamkaras reach omniseience inspirer and a founder or reviver of a and then, they re-establish the religion religion which is destined to last for an Catef).Lord Mahāvīrais, for the Jains, appreciable period of time. The worldly : the twenty fourth and hence the last , existence is beginningless and there bas
been an infinite number of cycles of Tirthařkara of the latest descending
creation, and it is held that the first half-cycle, whose fourth eraended some
founder of culture and civilization of 2522 years ago. He was of course, preceded by, and shall be followed by
each cycle is the first Tirthamkara of an infinite such Tirthamkaras, during that cycle. It is only the Tirthařkara the course of the infimite time cycles.
who can reveal the truth and inspire the
masses - This is Jaina conception of 24 Tirthamkaras - (24 titeta)
Godhood.
S.J.P. 268-269 Tirthamkaras of the present era are 24
mitet att e – (Tirthamkara in number. These are - 1. R sabbadeva, 2 Ajitanātha,
Dharmanātha) - Sri Dharmanātha, the 3. Sambhavanātha, 4. Abhinandana fifteenth Tirthamkara, was born in nātha, 5. Sumati nātha,
Ratnapur i (modern Raunahi)in district 6. Padmaprabha, 7. Supāsva nātha, Faizabad Uttara Pradesha, some miles 8. Candraprabha, 9. Puspadanta, west of Ayodhyā. The name of his 10. Šitalanātha: 11. Śrevānsanātha. mother was Suvratā and that of his

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father was Bhānu nṛpa, who belonged to the Kasyapa gotra and the Iksvāku line of ancient Indian kings. Bhanu nrpa himself was a great king whose wife queen Suvratā, was a very pious lady and was celebrated for the numerons acts of piety, which she performed, particularly during the pregnancy. It is why the child, she gave birth to, was named Dharmanatha (the lord of piety). It was moreover, predicted that the new born child would one day become a great saviour and world by his relentless preachings show to the suffering humanity, the path to salvation.
There were great rejoicing at his birth and when he became of young age, he ascended the throne of his father and ruled over his subjects with law and piety. All the time, however, his mind was fixed on the day when he would renounce the world and devote himself to the fulfilment of his mission as a Tirthamkara (one who helps humanity to cross the ocean of life and death). The day of the great renunciation came and shri Dharmanatha, giving up every worldly possession and attachment, went to the nearby forest named SalaVana, and took vows of the order. After practising the severest austerities, he annihilated the karmic forces and attained kaivalya and became the Arhanta. Then he proceeded on his tour of preaching to the suffering humanity the gospel of Ahimsa and showed it, not only by precept but by actual example, the true path to salvation. This great benefactor of all livings fully justified his name, The lord of piety. Like the other śramana Tirthamkaras who went be
fore him and those who came after him Lord Dharmanatha hammered into minds of his contemporaries the truths 'Live and Let live', 'Do unto others what you would want them do unto you, 'Be truthful in thought, word and deed.' "Donot covet that which does not belong to you," 'keep your senses and passions under control', 'Try to realise the value of renunciation, self sacrifice and possessionlessness, and make Ahimsa the true way of life.' There is a shrine, no. 16 at the top of Shri Parsvanath hill which marks the spot of his nirvana. In Rauhani, then called Ratnapuri, the birth place of the Tirthamkara, there is an ancient temple dedicated to him. That this Ratnapuri is a place of great antiquity is also proved by the ancient ruins and archaeological relics found scattered in its vicinity. A. 35-36.
Tirthika-fef - Heretical philosophers.
तीर्थं स्नान Tirtha snana- It is not true that Jainism does not recognise ceremonial baths, because the Jaina hourseholder is enjoined to take a bath before worshipping the Arhat or studying the sacred books or devoting himself to meditation. One must not, however, think that a mere dip in a river or pool of water or a tank or the ocean leads to any religious merit, for in that case it is the aquatic animals that would go to heaven first. It has been rightly said that those who are maddened by passion, hate and pride and addicted to women, are never purified even by bathing at hundreds of sacred sites. Yas. 320.
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Tivra -- Intense, Acute. Tivra kas āya - तीव्र कषाय - Intense affection.
Ti vra pariņ āma - तीव्र परिणाम - Intense feelings, Intense transform. Tivrabhava -- Intensity. Tora ṇa--Ornamental entrance of numerous varieties and designs. Pediments arch, Arch.
Torana sajjā - तोरणसज्जा traves display. Trpti-fa-Gratification.
Trn asparśa parisaha- तृणस्पर्श परिषहPain Inflicted by blades of grass. Trsna--Evarice, Non-satisfac
tion.
Tulag
Eeighing balance.
Tundila - Pot bellied.
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·
-
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-
Turahivadaka तुरहीवादक - Trumpet blower.
-
Archi
.
Tuşamasabheinnam - तुषमार्षाभिन्नम् - The word tuşa maṣa stands for the concept that the body is absolutely distinct from the soul like the husk from the bean; Śrutas agara gives a story on this gatha and explains that phrase thus Tuṣa māṣa bhinnam iti yathā "sarirat atmā bhinnah."
Tyaga - Cessation, Abstinence, Relinquishment, Abnegation, Abdication, Abandonment, Vitiated state, renunciation.
Tyagi Abdicator, Forsaker. Tykta -- Abdicated, Renounced. Tyaga Giving up. Tyaga • त्याग - Gift is giving or bestowing knowledge etc.
S-9/6.
-
Thapede
Thala - Dish.
-
थ् (Th)
- Ravages.
द् (D)
DaityākāraJalacara- दैत्याकार जलचरAquatic monster.
Dala
Half petals.
Dala salaka nanaguṇa hani - G शलाका - ( नानागुण हानि) Various geometric regression.
Dama - Restraint of mind.
-
-
Damsa - Maska -- Insectbites. Danda - Stick, punishment. Danda chadya - दण्ड छाद्य - Straight ribbed awning cave projection. Dāntedāra torana - दाँतेदार तोरण Engrailed arches.
दन्तिदुर्ग (Danti durga) - With the Rāṣṭrakūta monarch Dantidurga we see the ascendancy of Jainism in the Rāṣṭra kūta territories. He honoured one of the greatest figures in all Jaina history Acārya Akalamka deva. Amazing as it is, the field and period of work of both the heroes - one belonging to the realm of state and the other to the spiritual kingdom - was one and the same. Jainism outshone all else with the combined support and wisom of these two personalities. In south India while king Dantidurga subdued the powerful Chatukyas under their king Kartav irya Akalan ka won a great victory over his

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religious opponent at Kaftchi and at other seats of learning. A-79. Dardura arte - Large kettle drum. Darsana - Gafa -Perception, Conation, Knowledge without details, Simple perception as distinguished from detailed, Knowledge, faith, A school of Philosophy, vision, perceiving. gefa - Daršana is some kind of cognition that intervenes between vyañjanā vagraha and Arthāvagraha Vyaftjanā-vagraha means mere sense - object contact or sense - stimulation. Darsana that arises in its wake means an indeterminate cognition of an external object, indeterminate in the sense that here merely the bare existence of the object is cognised. That is, at this stageone becomes conscious merely of the fact that the source of these sensa- tions is something external. Arthāvagraha is a somewhat more developed consciousness that what we have in Darsana because in Arthāvagraha we cognise even sec- ondary general features. Gyti - The vague and indefinite appre- hension of things without grasping anything definite and without knowing the details of a thing is said to be conation (Daršana) in scripture. The indescribable apprehension by the soul of the
merepresenceofobjecthaving general and particular (qualities) is conation.
G.J. 245, Gāthā 482-483. amatayfa 77% 3raagyfa - Ocular conation and non-ocularconation - That by which the object) of sight is made visible or (that) which sees (such objects) - they call it ocular conation
(Chakshu Darsana). The becoming visible (of their particular object) to the other (4) senses (and quasi - sense, the mind) - this should be known to be the non-ocular conation.
G.J. 245, Gāthā 484. 3rafe gefa - Visual conation - From an atom, etc., up to the last (maximum) molecule (Mahā skandha, are the forms of)material substances - that which sees them directly is the visual conation (Avadhi Daršana).
G.J. 446, Gāthā 485. ham gyfn - Perfect conation - Luminaries of many ways (make visible) limited space, that luminary which removing all darkness makes visible the (whole) universe and the non-universe (is) perfect conation (kevala Darsana).
t - The perception of the generalities of things without particularities in which there is no grasping of details is called Darśana in (Jaina) scriptures.
Dr. 43. fat - Darsana is knowledge without details. For example, when a person sees a cloth, as long as he is only conscious of the existence of something called cloth, he is said to have Daršana. But when he begins to have knowledge of the details, viz., the size, colour etc. of that piece of cloth, he is said to have Jnana.
Dr. page 106. क्षमस्थ तथा केवली के ज्ञान और दर्शन की fastoni – In Saṁsāri Jivas, Jrāna is preceded by Darsana. For this reason (in him), the two upayogas (viz. Jrāna and Darśana) do not (arise) simultaneously.
Dr. 44.

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Darsanakriyā - asfallshell - is the wish originating from infatuation to see beautiful forms.
S - 6/4. Darsana (Sad)- Gyfa-(46) Six philo sphies, Buddha, Naiyayika, Sāṁkhya. Jaina, Vedānta and vaišeșika. Darsana mārganā - gpfa Arfon - conation soul quest. Darsana moha - GHHTE - Faith deluding Karmas. Darsana moha ksapaka - दर्शनमोह क्षपक - The destroyer of faith deluding karmas. Darsana mohani ya - Gimulee - Conation soul quest. Darsana moha - GEPAHTE: - Faith deluding Karmas. Darśana mohan iya - Gafmeita - Faith deluding karmas, Right belef deluding karma, Spiritual stupidity. Darsana upayoga - 4367-3441 - Vision attention. Darsana vinaya - Ghi fata - Reverence to faith. Darsana vinaya- ta farty - Belief in the nature of reality without doubt etc. is reverence to faith. S-9/23. Darsanavarana- दर्शनावरण - Percep tion covering karma, Faith. deluding karma, Vision screening. Darsanavisuddhi - दर्शनाविशुद्धि- Purity of right faith. Darsana visuddhi - Gofafaglice - Pu- rity of faith. Faith in the path to liberation characterized by detachment preached by Lord Jina is purity of faith, which has been described already. It is characterized by eight qualities, free-
dom from doubt, freedom from worldly desire, freedom from revulsion, freedom from superstitions, development of one's spiritual capacity, ensuring steadiness of right faith and conduct in Others who are prone to swerve from the path, Joy and affection towards the right path and those following the path and propagation of the true path.
S-6/24. दर्शन और ज्ञान के युगपत् अथवा अयुगपत् होने के विषय मेंमतवैभिन्न (Controversy of successive and simultaneous occurrence of conation and knowledge). Regarding the occurrence of conation and knowledge in an imperfect person, the Jaina thinkers are unanimous, in as much as all of them admit the impossiblity of the simultaneous occurrence of apprehension and comprehension in an imperfect being. But in respect of the case of a perfect (omniscient), there is a controversy among them. Umāsvāti, Kundakunda, Akalamka and Vidyānanda are unanimous as regards the simultaneous occurence of conation and knowledge in the omniscient. Kundakunda has said that conation and knowledge operate simultaneously (Niyamasāra verse (159). Jinabhadra sees some inconsistency in the above view and holds that conation and knowledge are successive in the omniscient also. The argument in support of the view is that no two conscious activities can occur in the same soul simultaneously
(Višeşā-verse 3096) Brahmadeva solves the difficulty by admitting two distinct attributes of conation and knowledge in Jainism. The self knows itself by the conation at

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tribute and to not by the knowledge attribute.
दर्शनिक रचनाओं का इतिहास - The history of the Philosplical writings of Jainism may be divided into the following periods.
(I) The period of the canonical works, many of which were composed before the Christian era, and some were added in the interval between the composition and the final reaction of the texts. To this early period belong speculations about the many sidedness of reality, about the spirit and nature of matter and affection of the former by latter. (II) Next comes the age of the beginnings of systematic works of which the earliest writers are Umäsvāti and Kundakundācārya.
(1) Umāsvāti is claimed as a Digambara by the Digambaras and as a Svetambara by the Svetāmbaras. He was either too high-souled to belong to either of the two warring sects, or, what is more probable, by his time the sects had not ranged themselves in hostile or separate camps. He belongs to the first century A.D. His great work "Tattvärtha Sutra has had the honour of becoming a basis of numerous commentaries and subcommentaries both of the Svetambara and the Digambar sect. The Bhāṣya on the Sutras is regarded as Umāsvatis own composition by the Svetambaras, while the Digambaras attrilute to him only the Sutras. Among the numerous commentaries and subcommentaries of the sutras the following may be noted as chief: The "Bhāsya" by Umāsvāti himself or some other writer of the
Svetambara sect, "Sarvarthasiddhi" (Digambara) of Pujyapada Devanandi (5th Centery A.D.) "Gandhahasti Bhasya" attributed to Samanta bhadra "Rajavartika" by Bhatta Aklanka (Digambara 8th century A.D.) and Ślokavārtika by Vidyanandi (Digambara. 9th century) A.D.) (2) Kusndakunda-aneminent Digambar writer also of the Ist century A.D. His most famous works are Samayas āra, Pravacanasara and Pañcāstikāya. (III) The third period which opens with Siddhasena Divakar ($ vetrāmbar) and Samantabhadra (Digambara) is the golden age of Jain Philosophy. These two writers recognising the fact that the use of Samskrt for Jaina works was as much a need of their times as that of Prakrt was of the age of Mahavira, wrote in Samskrt and their example was followed widely by later writers on Jaina Philosophy. Siddhasena
Samantabhadra Haribhadra
Bhatta Akalamka or Akalamka DevaA famous Digambar writer of the latter part of the 8th century wrote the monumental "Rājvārtika" on the "Tattvärtha sutra" of Umaswati and Astasati", a commentary of Samanta bhadras "Apta Mimamsā." He also wrote "Nyaya vinis caya, "Tattvärtha Vārtika - vyakhyānalaṁkāra and numerous other
works.
5. Vidyanand is, Digambar writer of the early part of the 9th ontury A.D. He wrote a commentary called "Aṣṭasahasri" on the "Astasati" of

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(137) Akalamka, and Tattvārtha śloka- Among later miscellaneous writers vārtika. “both polemical works of great Rājasekhara (1348 A.D.) wrote value to advanced students of Jaina “Panjikā” on “Ratnakarāvatārika of Philosophy.
Ratnaprabha and Jinachandra (1350) A 6. Māņikya nandin - another Digambar "tippaņa" on the same. The age may be author of the 9th century who wrote said to have closed with Guna Ratna. “Pariksā mukha sūtra," a manual of (1409) who has witten a very lucid and Jaina logic.
exhaustive commentary on the (IV) The next and for our purpose the “Saddarshana Samuccaya" of last period of Jaina Philosophy extends Haribhadra. from devasūri and Hemacandra (12th PLIGTG at sfaere - century A. D.) to Gun ratna (15th cen- Only one or two passages have been tury A.D.) Devaūri (1086-1169 A.D.) traced in the Jaina canon which contain - Dr. Satis chandra) An elder contem- a reference to the Syadvāda. They ocporary of Hemacandara wrote
cur in the Bhgavat isūtra andare quoted "Pramāna-naya-Tattvālokālamkāra”
by the author of the past who says : and its commentary “Syadvāda
"सर्वनयानां जिनप्रवचनस्यैव निबन्धनत्वात् Ratnākara." 2. Hemcandra - (1088 - 1172 A.D.) a
किमस्य निबन्धनमितिचेत् - उच्यते । निबधनं contemporary of Devas uri.Amostvo- चास्य"आया (Skt. आत्मा) भन्ते नाणे ( = skt. luminous writer who besides writing Fri) 3 (351F)" gfa farsit some Dvātrim šikas “on the model of गौतमस्वामिना पृष्टो व्याकरोति 'गोदमा णाणे Siddhasena - Divākara's similar works नियमा
दात्मनि wrote a work on Jaina Logic called
ज्ञानस्यान्यव्यतिरेकेण वृत्त्यदर्शनात्।आया पुणसिय “Pramāņa Mimāṁsā," and further,
(= skt. PIIT) où fra FHU." he provided the Jaina readers with stan
The Syādvād as found in the dard works on Vyākaraṇa and Alamkāra to replace those composed
Bhagvat isūtra consists of three propoby Brāhmaṇas. He is therfore, called
sitions only - those of 3ft (affirma“Kalikāla Sarvaj fra "for his versatility
tion), नास्ति (Negation) and अवक्तव्य Ratnaprabhasūri(1181 A.D.). He wrote (Indescribability) This "T|441 37090nt ‘Syad vāda Ratnākarā vatārikā, if & 34741 (31154), WRISTE À 3740 shorter commentary on the Syadvād (7 319), ngapa Biga Tahoo ratnākara” on Pramāṇanayat- (37776 ) 3116 fa uit 3 fira" sfa. attvālokālamkāra.
Among other early references we have Mallisen asuri (1292 A.D.). The author
one in Bhadrabāhuś "Sūtrākrtanga - of one text the Syādvadmanjar i which Niryukti”, and another in "Tatvārtha is mainly a review of Brahma, Baudha
Bhā sya" which has already been noted. and Cārvāk, systems in the shape of a Later, the doctrine is found in its fully commentary of Hemcandra's “Anyayo
developed form of seven propositions gavya vaccheda Dvātrim šikā.
in the “Pravacana - sāra" and

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Pañcastikaya of Kundakundācāryain the Aptamimamsa of Samanta bhadra, in the "Sanmati Tarka" and Nyay avatara of Siddhasena Divakara, in the "Tattvartha - Rājvārtika" of Aklamka, in the "Tattvärtha slokavārtika" of Vidyanandin, in the "Pramā ṇanaya tattvā lokāla ṁkāra of Devasuri and several other independent works and commentaries both of the Digambara and S'vetambara sects. But the most exhaustive treatise devoted entirily to the subject is the famous "Saptabhamgi Tarangini of Vimaladāsa a Digambara writer of a much later date. Except the formal difference in the order of the third and fourth propositions of the 'Sapta Bhang i" "inter se, - which again does not coincide with the difference of Jain religious sects - There has been no change in the saptabhaṁg i ever since it became a set of seven propositions instead of three. In regard to Nayās, their number has been variously given. The author of the Tativ arth adhigama sutra" first mentions five Nayas नैगमसंग्रहव्यवहारर्जुसूत्र शब्दा नया : and next adds आद्यशब्दौ द्वित्रिभेदौ (1.35), but does not name these subdivisions. These are added, however in the Bhāṣya viz देशपरिक्षेपी and सर्वपरिक्षेपी subdivisions of नैगम and सांप्रत, समभिरुढ़ and एवंभूत subdivisions of . These omitting the subdivisions of which are regarded as unimportant, make seven. Siddhasena Divakara mentions only six nayas, omitting from the earliest list. Some books, such as the "Anekāntajayapataka" of Haribhadra,
discuss only the more comprehensive proposition of "Anek anta" with speical reference to the problem of and पर्याय, नित्य and अनित्य, सामान्य and विशेष
etc.
As important as the Syadvāda and the Nayavada but occupying a less specta cular place in Jainism, is its definition of reality- उत्पाद व्यय ध्रौत्य युक्तं सत्
11
which like the other two doctrines in a charteristic example of Jaina's Anek antav āda.
Anuvada bheda दर्शनानुवाद
Dar's ana nuv
-Vision relative types. Darśanātmā - दर्शनात्मा - Jivas who have general knowledge of things, hence are called Dar sanātmā.
Dasa Dharma - - Ten virtues, Ten duties, Ten commandments. Dasa karana - दसकरण Ten operations.
Das a
Daya
-
State, Predicament.
Compassion Dayamurti-f-Embodiment of
•
-
-
mercy.
Dādhi - दाढ़ी - Beard.
-
-
-
Da dima-f-Promegranate flower. Dana Gift, Charity, Endow
ment.
Dana Charity is the giving of one's wealth to another for mutual benefit.
-
-
Dana--Charity. Charity is of three kinds, namely giving pure food and right knowledge and dispelling fear by infusing courage. The giving of these to others according to one's capacity is charity. S-6/24.

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Siksāvrata. That which coutributes towards one's own welfare and promotes the cultivation of the three jewels in others and brings relief to one's kinsmen as well as others is called Dāna.
Dana - GA - Bestowing gift on others with the object of benefiting them is charity
S-6/12. GET THE TII – The greatness of charity. Charity comes first in the (tradi- tional Jaina) catalogue of religious observances, charity eliminates (the do- nors) poverty, charity is the cause of (the donors) popularity, charity augments (the donor's) fame etc.
Yoga - 125. A fond aan alles (To whom the charity should be offered) It is desir- able that one should duly offer charity to the desiring ones and to the poor etc., a charity that does not go against the interets of one's dependents; moreover, what is donated should not be such as goes against the (spiritual) interests of either party. The persons deserving charity are those who observe ethical vows - particularly those among them who do not do their own cooking, and an additional necessary qualification of these persons is that they never violate the teaching of their respective scriptures. Another set of persons who deserve charity comprises those with lost working capacity, the blind, those automatically rousing compassion, the diseased they in particular the moneyless and those without another source of livelihood. By aduly offered charity is meant such a one as proves beneficial to both the parties concemed; in any case, it should not prove to be of the nature of an edible which, when consumed by a suffering persons, goes to aggravate his ailment.
Yoga - 121-124. 619 - (Dāna - charity) (According to Somadeva)Dāna or charity is the fourth
Y.C.P. 404. ar at (Purpose of charity) Some practise charity with a view to attaining bliss in the next world, others to get it in this world and there are also those whopractise charity because it is proper to do so.
Y.C.P. 404. ar uchr oft GTA - (Four kinds of charity) - Dāna or charity is of four kinds, namely, gift of abhaya or protection, gift of food, gift of medicine and gift of sacred lore. Of these abhaya is the highest gift and the wise should always give the first place to affording protection to all living creatures. Next comes the gift of food, and it is the duty of a householder to feed Jaina sādhus or holy men according to nine fold canon of hospitality consisting of reception, offering of a bigh seat, washing of the feet, adoration, salutation, affable speech, affable manners and affable temperament and lastly, purity of food. Particular attention should be paid to the quality and purity of the food which should be seasonable and prepared at home and not brought from another locality nor purchased from the bazar. Food that has been touched by wicked people or consecrated people or consecrated to gods and yak şas as well as offerings brought formysticrites should not be given to the Sadhus to eat.
Yas. P. 283-284. Buffez lata are uia uchta as auftto - (The five classes of people, entitled to

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hospitality) - There are five classes of people who are entitled to bospitality: The Sāmāyin, the šrāvaka, the sadhu, the sūri and the Samaya dipaka. The Samayin is an adherent of the Jaina faith and may be a layman or a monk. The šrāvaka is one who has an expert knowledge of astrology, incantations, omens and unseen things in general as well as the art of healing. The time for religious functions such as initiations, festivals and installation of idols cannot be fixed without his help and Somadeva naively asks how the Jaina faith will progress if one has to ask the followers of other religions for information about these matters. The Sadhu is one who has accomplished religious austerities combined with the observation of the mū la and uttara gu ņas, that is, the entire range of the Jaina religious vows. The Sūri is the leader of society in the sphere of knowledge as well as the practice of religion and should be worshipped like a god, since he is like a boat for crossing the ocean of existence. The Samayad i pakas are men who advance the cause of the Jaina faith by their knowledge of the world, poetical faculties and other powers as well as eloquence and skill in disputation.
Y.C.P. 407-408. BITER 749 of an AT - (The test of purity for the purpose of giving them food) - It is useless to test the purity of monks for the purpose of giving them food; whether they are good or bad, the householder is purified by the mere act of giving. Besides, householders are in the habit of spending money or so many things that it is not wise to consider the pros and cons
of a gift too much. The greater the merits of a monk, the greater should be the respect shown to him, but those who are wealthy should use their money, acquired through luck, to help any follower of the Jaina faith, since a monk conforming to the standard laid down by the scriptures, may or may not be available for the purpose of charity. The creed establishedbythe great Jaina seers is professed by men of diverse faculties and does not depend upon any single individual, just as a house does not rest on a single pillar. Y.C.P. 408. तीन प्रकार का दान - (Three kinds of Dāna) - Dāna is of three kinds : rājas tāmasa and sāltvika. TEGIA - (Rājas, Dāna) - Charity accompanied by self-glorification, momentary, casual and lacking in conviction is known as Rājasa. NHA GTA - (Tāmasa Dāna) - Charity practised through the agency of servants and slaves without any respect for the recipientor familiarity with him and without any consideration of merit, is tāmasa. Aifraich G -(Sattvika Dana)-Charity is sāttvika when hospitality is spontaneous and recipient worthy and when the giver has certain qualities, namely, faith, contentment, reverence, knowledge, liberality, forbearance and ability. The sāttvika form of charity is the best, the rājasa comes next, and the tāmasa is the worst. Y.C.P. 408. Dānaveera - Taak - Philanthrophist Danasambandhi -दानसम्बन्धी-Dedicatory. Dānāntarāya - GALERII - Obstructive karma of gain, Gist obstructive karmas.

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Dasidasa - Gratare - Men and women servatns. Data . Giai - Host. Dātrvisesa - Grafarta - Superiority of the giver. Dāvāgni - Grafia - Forest conflagra- tion. Dayaka dosa - दायक दोष - Taking food from an unclean or unseemly person. Dehayaşti - Teufe - Coiffure. Dehi - CT - Embodied being. Desa - 21 - Part, Partial. Desa Katha - 2144 - Local gossip. Desaghāti - draufa - Partially obscuring, Partially destructive. Desaghātī prakrti - dyract usifa - Destroying configuration. Desaghatisparddhaka : देशघाती । स्पर्द्धक-Kamicmatter which obscures only partially. Desakalanucitakatha-देशकालानुचित 05911 - Inopportune talk. Desakrama - GP1564 - Successiveness in position. Desanā - - Discourse. Desana labdhi - देशना लब्धि - Instructional attainment De's anūgata - angora - Extended in space. Desavirata - dvirana - Partial vow, Those who oserve the small vows, partial abstinence. Desavirata gunasthana - देशविरत TUPPA - Partial vow control station. Desavirati caritra - देशविरति चारित्र - Capacity for partial renunciation.
Deša samyama - computer - Partial control. Dešāvadhi - Serafa - Partial visual knowledge. Dešana - a - Instruction. Desana labdhi - ar gael - Precept attainment. देशना लब्धि- With the changed disposition Jiva may have the good fortune to obtain a master who would instruct him in the path. This instruction may lead to the removal of ignorance and error and to the acquisition of Jhāna. This may gaurantee progress for the Jiva along the rungs of spiritual ladder. This good fortune of obtaining instruction is Upadeša Labdhi or de šanā labdhi. Desonapurvakoti - देशोनपूर्वकोटि 84 x 105 x 84 x 10ʻ 10'- minus eight years. Devada - Celestial being. Devas-da- The celestial beings (devas) are those who roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them, on the rise of karmas leading to the celestial state. They are endowed with magnificence, splendour and extraordinary powers. There are four orders of celestial beings. They are the Residential (Bhavan väsi), the Peripatetic (Vyan tara), the Stellar (Jyotiska) and the heavenly (Vaimanika) beings.
S-4/1. Taqur – Devapūja - By worshipping deity as one worships heroes, by meditating upon the attributes, the same attributes tend to become manifest in us.

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It is a rule that man's thoughts take the tinge of the things towards which his thoughts are directed and by thinking of the attributes of diety, man's condition is improved and his spiritual nature is developed and he ultimately reaches the stage where he begins to realise that the attributes of deity are also his attributes. Attributes latent in man; but that owing to worldly desiresand aversions these divine qualities are obscured in man. So that while external deity neither gives anything to anybody nor takes away anything from anybody, still the worship of deity is a means whereby one's own spiritual nature can be developed and it is therefore most beneficial to worship deity in this sense. Devatva-Card - The very essence of divinity consists in the sense of freedom, The gods alone are truly free! They have no work left to be done; there are no worries; no anxieties, to mar their immeasurable peace. No private loves and hatreds remain to sway them now in one way and again in another. They are at all times filled with such happiness thatcannot be described in words. And it is not that they have taken a leap in the dark or bought a pig in a poke. They have deliberately worked for their ideal and status, life after life, steadfastly and with unswerying fidelity. They could have gone back at any time, if they did not know that happiness lay that way. As a matter of fact, ascetics feel such joy, when on the higher rungs of the ladder, that they cheerfully endure all kinds of suffer- ings to attain to it finally. Pure spirit is very different kind of substance from matter and flesh. It needs no healthy exercises to keep itself fit. It needs no
food, nor does it ever feel miserable or bored. Devakulikā - cafe107 - Surrounding chapel, small shrine, Subsidiary shrine facing 'bhamti. Deva āyu - da 37 - Divine age. Devacchandaka-देवच्छन्दक - The dias of jewel. Devagati - caufa - Celestial form, Celestial state of existince, Divine life course. Devagati prayogya nupūrvi - Taula
ergat - Transmigrating force tending to celestial state. Deva koştha - da ne - Niche - containing image, Bracket. Deva mū dhatā - a - Devotion to false divinity, Common follies. Devi - devatā -691- Can - Pantheon. Devatābhāsa- CAMTA - False deity. Devavimāna - tafahrt - Celestial place. Devī kathā - 991-22 - Goddess gossip. Digambara-farop - A sect of jainas, sky clad, possessionless, naked jain monk. free - (Digamberas) - The ideal ascetics of this sect are naked. They possess a small bunch of peacock feathers (piccha) for the purpose of delicately moving aside living insects etc. If there be any before sitting on a ground or a plank. They also carry a kamandalu or a kind of wooden pot for water which they carry when they go out to answer the calls of nature. They take food only once by the use of their palms joined together to serve as a plate.

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(143) farmere patrimonia (Difference be- Dina-Forlorn. tween Sveltāmbaras and Digambaras) Di natā - - Wretchedness. - The principal writers who have con
Quranit – (Deepāvali) - A clear cut tributed to the philosophical literature
record is available that the Nirvāṇa of of Jainism fall in two distinct lines, that
lord Mahāvira took place in that last of the Svetāmbaras and that of the Digambaras. While the Digambaras
quarter of the night of the Caturdaši of insist upon nudity as essential in ascetic
krsnapaksa of the month of Kārtika, life, and question the authenticity of the
i.e., in the early hours of the Amāvasyā; canonical works, recognised by the
and both gods and men celebrated this Svetämbaras, and while they are di
occasion as the Dipāvali festival. vided in the matter of certain miscella- Dipta taporddhi - arat ut for neous dogmas such as the possibility of Acquisition of great radiance of the spiritual emancipation of women there body and of the power of great enduris no important difference in their ance. plilosphical tenets. And yet the two Dipti - Gifs - Effulgence. traditions run in separate lines, the writers of one sect rarely quoting or Dirgha dars i algsit - Far sighted. referring to those of the other. Dirgha vrttakara - दीर्घवृत्ताकार - elDigpāla - far9169 - Lords of the quar
Doşa - 19 - Fallacy, Defects. Dik-face - Space, Facade.
Do thappe-Tout-Double die struck. Disa - vidis a-fen - fargen - Direc- Dravyatva - Gafa - Fluidity. tion, Extra direction.
Dosanirghatana vinaya - दोषनिर्घातनDivasa - Foch - Time which is equal
विनय - Discipline qua eradication of to thirty muhūrtas.
passions. Divasa p rtbaktva - Fara gerora 3-9, Dosadhana - CUTET - Slandering. days, day separation.
Drsțā - Çel - Witness. Divyadhvani - दिव्य ध्वनि-Omniscient
Drsțānta - Gere-Example, familiar revelation in the formofoņkārasound, divine voice, miraculous divine sound
instance. forming omniscient's preachings.
Drsti - ste - Faith, heresy. Diksa - Sten - Initiation. Drstivadopadesiki - दृष्टिवादोपदेशिकी Diksita - Crema - Initiated.
- Backed by spiritual knowledge. alfata - (Dikșita) - Disksita is not
Drśya krama - 699 94 - Observable one who kills goats and other animals Order. in sacrifices, but one whose daily sac
Drsya citra - Gefah - Landscape. rifice. consists in friendliness towards
Drsya kalā - 89 - Visual art. all creatures.
Y.C.P. 421.
Drśyamāna - Gper17 - Visually.
liptical.
ter.

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Drsyama na dravya - Gemma 529 - Observable fluent. Dravya - 504 - Substance, Physical, The material factor,Entity, privation or privative, Fluent. Stop - (Dravya - Substance) - A substance to be that which has attributes and modes.
Tattva V. 29. Substanceis that which by nature flows towards its modes. Sarva. P. 153. A substance has attributes and modes. A substance is a collection of attributes. Dravya (509)- Substance - That which will be attained by qualities or that which will attain qualities, is a substance.
S-1/5. द्रव्य की परिभाषा - That is called a substance which is endowed with qualities and accompanied by modifications and which is coupled with origination, destruction and permanence without leaving its nature of existence. som at uefa - The nature of substance is existence accompanied by qualities, by its variegated modifications and by origination, destruction and permanence for all the time. Here amongst various characteristics, existence is described as one all comprising characterisitc by the great Jina, when he was clearly propounding the (religious) creed. The Jinas have truly declared that the substance is naturally (and essentially) proved to be existential; and it is as well proved from the scriptures. He who does not accept it, is a false believer. ध्रौव्य अर्थ के बिना उत्पाद और व्यय संभव नहीं है - There can be no origination without destruction, nor there is destruction without origination; origination and destruction are not possible in the absence of permanent substantial
Forui, apy as stan T 3TOT*A substance in fact is ultimately united with the (three) conditions signified by the terms:origination, permanence and destruction at one and the same moment, therefore really speaking, the substance is (the substratum ofall the three.) पर्यायोंका उत्पाद विनाश होता है, द्रव्यत्व का 062ft farang TET ZIT- in a substance some modification originates and some other passes away; but the substantiality neither originates nor is destroyed. गुण और पर्याय ही द्रव्य नाम से कहे जाते
- The substance, which is not different from its initial) existence, develops of its own accord some other quality, leaving the one; therefore modifications in qualities are further called the substance. द्रव्य की स्वयं सत्ता है - If the substance is not anexisting entity, it must be either non existing something else than a substance in either case how can it be substance ? therefore the substance is self existent. som RM ? That condition, which in fact, forms the nature of the substance, is quality which is not different from its initial existence; that existing entity established in its nature is the substance; this is the doctrine of the Jina. द्रव्य स्वयं सत्ता है - There is nothing as quality, nor as a modification in the absence of a substance; that substantiality is (a condition) of positive existence; therefore the substance is existence itself. Dravya (567) - Substance - That which exists is a substance. That which has qualities and modes is a substance,
S-5/29, 38.
ity.

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द्रव्य Substances is the subject of qualities and modifications. Also substance is that in which there are origination, destruction and permanence i.e. origination of a new mode of manifestaltion, destruction of the old previous mode and permanence of the substance; for instance origination of a solar system, destruction of the nebula that it. was previously and the continued existance of the substance, permanence of the substance. And then from an ordinary practical point of view, substance is that which performed a special action, which is not performed by any other thing, but this would only apply to some particular substance thought of. The Jain Phiosophy recognises six kinds of substances. Their names are as follows:1. Dharmastikāya.
2. Adharmastik āya.
3. Ākāśāstikāya.
4. Pudgalastik aya. 5. Jivāstikāya. 6. Kāla.
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Dharmastikaya is that substance which is the accompanying cause of the motion of moving things and beings. The accompanying cause is nesessary for the motion, without the accompanying cause there could not be any motion. Vibration would be explained by this substance.
Adharmastikaya - is the accompanying cause of the stationary states of things and beings that are not moving or that are resting in the sense of not moving.
Akā sastikaya is that substance which acts as a receptacle of all other substances and this is not a kind of thing
that needs to be contained It may be called space.
Pudgalastikaya - is that substance the nature of which is such that its qualities, colour etc., increase and decrease. Here the real substance is the atom, but not in the theosophical sense: The real substance is the ultimate indivisible atom. Matter in all forms is made up of atoms, but the atom is not made up of other units, is not a mixture of other things. The atom is minute; it is permanent, it has no pradešas (indivisible, inseparable parts).
Jivastikaya is that substance whose characteristic is "Cetana" (Sentience, con ciousness, awareness, knowledge). Each of the above five real things is a collection of indivisible inseparable parts (Astikāya).
Kāla (Time) It is only called a substance for a matter of convenience, it is only figuratively a substance. Really, time is the modification and a paticular modification only. It is that modification which enables us to know the oldness or newness, the anteriority or posteriority of a thing or being and especially this modfication is common to all the five substances, while it is very difficult to find other modifications that are common to all substances. Time is the duration of the states of substances. It is only by attribution a substance, from the practical point of view.* Note This definition is from the vyavahāra or practical point of view. From the Ni scaya or real point of view, kāla is a substance, like Dharma and Adharma; it is substance, which is the cause of time. Why should things change at all, why any newness or oldness, why
I

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a succession of events at all. This is all
Dravya linga • द्रव्य लिङ्ग - External due to the substance called Time
appearance, Physical sign, Cycle of absolue. Itisa positive substance, which
matter. occasions all change, and which brings
Dravya parivartana . द्रव्य परिवर्तन - about the idea of time to us. It is of
Matter cycle. course indivisible; but the
Dravya pramāņa-509 44101 - Fluent kevalajñānin, the Arhat, the adept with
measure. complete perfect wisdom actually realizes time; with its infinite atoms cov
Dravya prāņa - 5049 - Material ering the whole infinity of space and
vitalities. bringing about all changes in space. Dravyatva - Garra - Substancehood, 8: steel ito ay - In jiva and in Substantiality, Substanceness. Dharma and Adharma, the Pradešas
Dravya punya.com you - Objective
virtue. are innumerable, in Ākāśa (the
Dravya pūja - 504 57 - Physical pradešas are) infinite and in that which
worship. has form (viz. Pudgala) (these are) of
Dravya bandha - 509 ata - Objective three kinds (viz. numerable, innumerable and infinite). Kāla (Time) has one
bondage.
Dravya mana-52977 - The mind qua (Prade ša). Thefefore, it is not (called)
substance. Kaya.
Dr. 25. selepe - On account of this disposi
Dravya moksa - द्रव्यमोक्ष - Actual
separation of the karmas. tion there results the settling in the
Dravya mokṣa - g24419 - The absoKarmic matter on the Jiva. This is
lute annihilation of karmic matter and objective bondage or Dravya Bandha. द्रव्य कर्म तथा भाव कर्म - Karmas are
the liberation of jiva from the physical
substance is the objective mokṣa or generaly to be of two sorts - Dravya
Dravya mokșa. karmas and bhāva karmas. For ex
Dravya moksa - द्रव्य मोक्ष - When a ample, the existence of a pot in the mind of a potter may be said to be a jiva (soul) being rid of the four Ghātia Bhāva karma, while the materialexist- and being equipped with absolute reence of the pot perceptible by our senses pulsiveness to karmas succees in eradiis known to be a Dravya karma. Now, cating the remaining Karmas, then he the potter is directly the cause of the
becomes freed from Vedaniya and Ayu Bhāva - Karma, and that Bhā vakarma
and finally from nāma and gotra. This again is the cause of the Dravya karma.
eradication of the latter four Karmas It should, therefore beremembered that
means absolute and complete mok sa or according to niscaya naya the potter is
Dravya moksa. the agent of the Bhāva karma (the pot · Dravya niksepa - Go4 forma - Instalexisting in idea), and according to lation by substance vyavahāra naya, that of the Dravya Dravya papa - Go 44 As the result karma (the pot perceptible by us). of this there is karmic matter of dravya
Dr. 25.
pāpa whose nature is vious.
an

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(147) Dravya parivartana - द्रव्य परिवर्तन - Dravyatma द्रव्यात्मा -Jivaand Ajiva Cycle of matter.
both are substances, hence are called Dravya - paryaya - 509 - Sub- Dravyātmā. stance cum mode.
Dravyendriya - qarse - Physical Dravya punya - Go quer - As con- sense, Sense qua substance. ditioned by this there is the correspond- Dravyendriya - salisa - The subing objective righteousness of Karmic stance sense organ. matter or Dravya Punya.
Dravyendriya - Salfsen - The objecDravya punya -5o you - The Karmic tive sense is the physical organ formed matter facilitating the purity of heart. by the operation of the body making Dravya samvara.Golia? - Obstruc
karma. tion of karmic inflow.
Drsta.Ge - Perceived. Dravya sakti- द्रव्य-शक्ति - Substantial Drstānta - ÇER - Example. capacity.
Drstantabhasa - दृष्टान्ताभास - False Dravya višeşa - 50 fasta - Excel
example. lence of the thing given.
Drstivisarddhi- दृष्टिविष ऋद्धि - DeDravyayoga - Objective vibration i.e.
stroying with a mere look, where a mere the actual vibrating of the spatial units
glance suffices to destroy the effectivity (prade's a) of soul.
of a poison. Dravyātmaka - 5241646 - Objective.
Dravyatva - gora - Substantiality. Dravyarthikanaya - Gereformeel -
Dravyayoga • द्रव्य योग - Objective Object based naya. The aspect of sub
vibration. stance, Stand point of substance, Real
Duhkha - G:0 - Suffering, Unhappiaspect standpoint.
ness, Pain. Dravyarthika naya - (galefa77)
Duhkh (G:a) - Feeling of pain. Standpoint of substance. It refers to the
Duhkha nirodha - Gia FARTET - Cessageneral attributes of a substance.
tion of sorrow. Dravyasrava - Gauteng - Karmic inflow, Objective influx, Physical cur
Duhkha nirodhagaminī pratipadā. rent of karmas.
दुखनिरोधगामिनी प्रतिपदा - Path leading to द्रव्यास्त्रव - That influx of matter which the cessation of sorrow. causes jñānāvarn iya etc. is to be
Duhkhadāyaka - G:GG14- Pain inknown as Dravyāsrava as called by the
carnate. Jina and possessing many varieties.
Duhkharūpa - 8:0*- Irksome, Dr. 31.
Disastrous. Dravyasrava - Goulara - As the con
Duhkhahanata - दु:खहानता - End of comitant of these effective states suffering. Karmic matter flows in towards the Duhkha samūdaya - G:G4GH. soul, which flowing is Drayāsrava or Causal chain of sorrow. the physical current of Karmas.

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(148) Duhkhaswarupa • दुःखस्वरूप - Irk- Diuratah ghrana rddhi - दूरत:घ्राण some.
terase- Tele ordour prodigy. Duhpakva - G:9972 - Articles not well
Duratah sparsanarddhi - दूरतः स्पर्शन cooked or digested Duhkhi - goat - Afflicted.
terase - Tele contact prodigy. Duhpakvahara - दुःपक्वाहार - III
Dura prakrsti - दूर प्रकृष्टि - Distant cooked food.
down tract. Durbhaga nama karma - दुर्भग नाम
Durasvadanarddhi-दूरास्वादन ऋद्धिaff- That on the rise of which others
Teletaste prodigy. are displeased with one, even though
Durbalatā - gatal - Deterioration. one is endowed with lovely form etc.
Durbhaga nama karma - दुर्भगनामकर्म is the name - Karma of disagreeable- - Name karma of disagreeablenes: ness.
S-8/11. Durdaśā - Wretchedness. atafaitan - (Durvinīta)- Durvin itawas
Durdānta - GGFat - Rampant. the son of Avin ita. He was a very Durgama - gun - Inaccessible. remarkable sovereign among the
Durgandha-g1f21 - Unpleasant smell. Gangas and was a good Jaina. It is said
Durguņa - gufo - Evil traits. that the celebrated Jaina grammarian Pūjyapāda was his spiritual guru. He
Durnaya - gate - False doctrines or ruled so efficiently that his reign
systems. “Marked a transition from a grey life- Dusamakala- दुषमकाल - Unpleasant less period to one that teemed with period. exuberance of life. The potitical condi- Duscitta - grael - Evil intentions. tions were considerably altered and the
Duşpraạidhāna - Goyfulana - rigid orthodoxy gave way to a liberal
Misdirection. cosmopolitanism. “Durvin i ta was not
Duskrta. Gogoan - Wrong doing. only a great soldier and conqueror but he was also a great scholar and patron
Dus ta vakyanusmarana - Jeanof learning and piety. In short he was RJ4201 - Adoption of fallacious reaone of the great south Indian monarchs, son. who deserves an honoured place in Dūravarti - grant - Remote. Indian hisotry
A. 76-77.
Dūsaņa - qqu - Refutation, ConfuDuh'śruti - G:fa - False scriptures.
tation. Hearing evil.
Dusama dusama kala - दुषमा दुषमा Duhsvara -5422 - Ill sounding voice,
16- misery misery period. harsh voice.
Dusama kala - दुषमा काल - Misery Duhsvara nama Kamra - दुःस्वर नाम
period. 06 - The opposite of pleasing voice
Dusama susama kala - दुषमा सुषमा is the name karma of harsh voice.
S-8/11.
11- Misery pleasant period.
stion

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-
Dūşanābhāsa - दूषणाभास confutation.
Dūṣaṇa and Du ṣaṇ abhasaऔर दूषणाभास - Dūsana (Refutation is the pointing out of the aforesaid fallacies in the reasoning of an opponent, but it is called a sembalance of a refutation (Du ṣaṇ ābhāsa), when the reasoning is really devoid of defects. N. 26.
Dūta dosa - दूत दोष – Obtaining food by carrying messages.
Dvaita -- Dual.
Dvandva - द्वन्द्व
.
Aggregative com
pound.
Dvayanu - A molecule of two
atoms.
•
Dvara-GR Vignette. Dvaramandapa द्वारमण्डप bule, Porch.
Dvara sakha R
jambs.
Dvara stambha द्वार स्तम्भ - Jamb. Dvesa--Aversion, The unpleasant experience of aversion, Antipathy, The pair of anger and pride. Dvigu-fa-Numeral compound. Dvitala fa- Two storeyed. Dvitiya samgraha kr s ti - द्वितीय संग्रह कृष्टि - Second collection tract. Dvitiya sthiti - द्वितीय स्थिति - Second life time.
·
·
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-
False
-
-
Vesti
Door
Doșa-Vice, fault, dislike. Dosa ksaya - दोष क्षय Complete destruction of all defects i.e. Raga and dve șa. Dvicarama -f - Deva with two final births.
1
Dvicarama (f)- Those who take two human births are called dvicaramas. They come as men without any fall in their right faith. They practise restraint as saints and are born again in Vijaya etc. Again they come down, are born as men and attain liberation. Hence they are described as of two births.
S-4/26.
Dvindriya (af) - That which has two senses is called two sensed.
S-2/14. Dvirūpavarga - द्विरूपवर्ग Dyadic
square.
Dviru paghana-f4- Dyadic cube. Dvirūpaghanaghana - द्विरूप घनाघन - Dyadic cube Non cube.
Dvirūpavargadhāra द्विरूप वर्गधाराDyadic square sequence. Dvisthatva-for-Duality. Dviti yopasama samyaktva द्वितीयोपशम सम्यक्त्व
subsidential right belief.
·
·
Dvipa - Isle, Island, continent surrounded by sea.
·
& (Dh)
-
Dhada - Torso.
Dhammilla afe - Bun shaped. Dhana- consists of wealth such as cows.
-
Second
-
Dhana rasi - धन राशि Positive set. Dhanusa - Arc. Dhanusa prstha धनुष पृष्ठ Arc surface.
Dharma cakra - धर्मचक्र of law.
-
-
The wheel

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Dharan a a Beam, Lintel.
·
-
=
Dharan endra - - Protecting deity of Tirthamkara Parsva himself; The lord of nagas.
Dharanaand bhūtananda - धरण तथा भूतानन्द These are two lords of Nāgakumāras.
S-4/4.
RGR - Ribbed.
Dharidara Dharma - Virtue - That which takes one to the desired goal is virtue. S-9/2.
f(Dharma - religion) - That which inculcates kindness to all creatures is Dharma. Yas. 246. Dharma (f)- Virtue or duty - Supreme forbearance, modesty, straight forwardness, Purity, truthfulness, self restraint, austerity, renunciation, Non attachment and celibacy constitue virtue or duty. T. 9/6. Dharma - attribute, Discrete elements, Religion, Duty, Merit, A kind of substance, Component elements, Principle of motion, That which includes kindness to all creatures, atributes, Phenomena, Property, Unsubstantiality of things, virtue, Predicate, Doctrine.
-
Dharma dravya-- Medium of motion, Aethor fluent Dharma samnyāsa - धर्मसंन्यास - That yoga which is accompanied by the dissociation of all acquired virtues. Dharma dhyāna - धर्मध्यान - Spiritual contemplations. Dharma kartta - धर्मकर्त्ता - The promulgator of the law.
Dharma lakşana - धर्मलक्षण - Efticiency movement.
.
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Dharma prabhāvanā - धर्मप्रभावना Proclaim in the dharma.
Dharmasthana -- The place for performing rituals. Dharma svabhāva - धर्मस्वभाव - The real essence of an element.
-
Dharmasvākhyā ta tattva - धर्मस्वाख्यात Truth proclaimed by religion. - Holy person
Dharmatma -
-
age. धर्मास्तिकाय Dharmastikaya is devoid of qualities of taste, colour, smell sound and contact. It pervades the whole world, it is continuous because of inseparability; has extension because of its co-existensiveness with space. Though in reality of ekprade sa yet in Vyavahāra is of many pradesas. Because it has the infinite manifestations of the incorporeal nature Agurulaghu and because of its dialectic nature of persistence through appearance and disappearance it is a real existence. It self being unaffected by movement it conditions the motion of those that can move, matter and life.
Just as water itself being indifferent or neutral, is the condition of movement of fishes so Dharma itself non-motive, is the sine qua non of motion of Ji vas and pudglas.
-
Dharmastikāya does not move itself nor effect motion in other things. But it forms the condition of motion in living and non living things. Dharmin-af-The abode, Subject,
substrates.
Dharomopadeśa - धर्मोपदेश - Preach
ing.
Dharana -- Retention, Recollection.

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Dharana (RON) - Retention is the cause of unforgetfulness. For instance; This is the same crane which I saw this morning.
S-1/15. Dharmopadeša - 74114687- Preaching is narrating moral stories etc. S-9/25. Dharmya - Etel - Virtuous concentration. Dharmya - Etel - The virtuous (righteous). Dharavahijnana . धारावाही ज्ञान - Series of repeating cognitions. Dhātr dosa - UGTO - Obtaining food by teaching how to look after children. Dhātu - ETT - Metal. Dhānya - Epl - Denotes corn such as rice, wheat etc. Dhī rata - Bitrat - Fortitude. Dhrauvya - E14 - Continuity, Eternity, Permanence, Immutability, Indestructabiltiy. Dhrauvya (10) - Permanence. As there is no annihilation or origination' of this inherent nature or quality it is lasting, that is permanent. The quality of being permanent is permanence. For instance, clay continues to exist in the lump, the picher and its broken parts.
S-5/30. Dhruva - a - Constant, Permanent, Eternal. The essential nature of substance which undergoes development and which makes both utpad and Vyaya simultaneously possible. Dhruva (fa) Dhruva is continual cognition of an object as it really is. Dhruva udayi .ध्रुवं उदयी - Eternal rising
Dhruva avagraha - Ta 3TONE - Lasting apprehension. Dhruva kunya vargana. Tar arfuri- Fixed indifferent molecule, Eternal vacuum variform. Dhruva vrddhi - ya ais - Constant increase Dhruvi ya rekhā - tata tall - Axicat line. Dhūmara doşa - za to - Condemning what one eats. Dhūmra patra - 45 - Incense bumer, Incense vase. Dhūmraprabhā (1994) - The earth which has the colour of smoke is Dhūmraprabhā.
S-3/1. Dhvaja danda - Bu Gus - Flag staff. Dhvana - ETH - Range. Dhya na-847 - Concentration, Meditation. Dhyana - 1 - Meditation - Concentration of thought on one particular object is meditation. In the case of a person with the best physical structure or constitution it exter.ds up to one muhūrta Dhyana-41-Checking the ramblings of mind is meditation.
S-9/20. IT ET 49 (The period of dhyāna). The Jainas believe that the mind can not remain concentrated on a particular object for more than a muhūrta (forty eight minutes). Of course, it can reconcentrate upon the same object after the period. This is rue in the case of the imperfect beings (chadmāsthā). Butin the case of those who have achieved omniscience, the problem of concentration of mind doesnot arise at all. The

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omniscient need not apply his mind and think. It is therefore held that in case of omniscient, the function of dhyāna is to stop his physical activity, both gross and subtle, during the last few moments of his worldly existence which are immediately followed by final emancipation. Total stoppage of activ. ity leads to the total stoppage of the inflow of new karmic matter and the soul, on the total dissociation, during the few moments, of all karmic matter bound in the past attains final emancipation.
S.J.P. 282. pofseta ta chiara 37 - The prerequisite practices for dharma dhyāna). Jinabhadra expounds four pxrequisite practices for Dharmadhyāna- (1) The regular study for the achievement of steadiness and purification of the mind. (2) The Purification of the attitude (darśana) for the sake of removing the delusion. (3) The right conduct (cāritra) for the purpose of stopping the inflow of new karmic matter and the destruction of the accumulated one, and (4) non-attachment (vairāgya) for acquiring steadfastness - for qualifying oneself for dharma-dhyāna.
Dhyanašataka 30-34 35-36. ध्यान कास्थान(place for concentration) - For the beginner it is necessary that he should select a lonely place for his concentration. For those who have achieved control over themselves by the practice of the four factors, there is no necessity of selection of place. One can attain the highest state of concentration in any place at any time and in any posture. Dhyānašataka 35-36. EZT ATU ITFT(Posture for concen- tration) - One may select any posture (āsana) according toone's convenience.
219 at Fort Tore (The state of spiritual development for dharmadhyāna) - The Dharma dhyāna is possible only in the seventh stage where there is absolute absence of spiritual inertia (pramāda) and the full expression of selfcontrol, on in the still higher stages up to the twelfth. Dhyānašataka 63. Tattvārtha IX 37-8. According to Akalamka this Dhyāna is possible from the fourth up to seventh stage. The ground given is that when the soul has attained right vision (samyaktva) in the fourth stage there is no reason why it should not be capable of this dhyāna. This Dhyāna is not possible in the eigth and the higher stages because it is held that it is not possible in either of two laders (sreņis).
S.J.P. 284. uur - Prāņāyama · breath - control. FIER – Pratyā hāra - withdrawl of the mind. Herritara - Samarasī bhāva. State of equality pestantur - Eki karan a - Unification. शुभचन्द्र के अनुसार चार प्रकार का ध्यान - (Four types of Dhyāna according to subhacandra) - Subhacandra records four types of Dhyāna viz. Pindastha, Padastha, rūpastha and rūpātīta.
Jitānārņava XXXVII-XL. fousta 82119 - (Pindastha dhyāna) - In the pindastha, one is required to concentrate upon five imaginary objects in the following way(1)One should imagine a vast ocean as big as the world inhabited by animal life (tiryagloka) with a thousand - petalled golden lotus

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as big as the Jambudvipa. He should then imagine himself comfortably seated on white throne situated on the lotus. Then he should imagine himself as getting ready to destroy all the karmas. This is called Prathivi dhāraṇā (2) Then follows the agneye dhāraṇā wherein he is required to imagine fire rising up from the mantric syllables in a lotus situated in the navel and burning the eightpetalled lotus situated in the heart, representing the eight Karmas. Then he should imagine fire situated outside and burning the external body as well as the lotus situated in the navel. When all these are burnt to ashes the fire is automatically extinguished (3) After this has taken place one is to imagine a devastating whirlwind which carries away all the ashes left by the fire. This is svasana dhāran ā. (4) Then follows the varun iDharaṇā wherein one is to imagine heavy rainfall which is to wash away all the remaining ashes of the consumed body (5) Then follows the fifth dhāraṇā called tattvaru pavat i wherein the yogin imagines himself as devoid of the seven elements, as possessed of a lustre as pure as the full moon, and as great as the ommiscient.
Jānārṇava XXXVII 28.
पदस्थ ध्यान In padastha one is required to practise concentration with the help of mantric syllables. Subhacandra mentions a number of processes of such concentration with the help of mantras (incantation) and refers to many supernormal powers achieved by the practice of such proS.J.P. 289.
cesses.
-
1
-
रूपस्थ ध्यान In the Rupastha one is required to concentrate his mind on the omniscient arhats with all their glory and extraordinary powers and thus seek inspiration for spiritual endeavour. रूपातीत ध्यान In the Rupatita one is
to meditate upon the self as full of consciousness and bliss, pure and formless, supreme and infallible.
S.J.P. 289. (Yoga) - Yoga is the cause of final emancipation and consists in the three fold jewels of right knowledge, right attitude and right conduct. Yogasāstra 1/15. चार प्रकार की मानसिक दशायें - (Four kinds of mental states) - Hemacandra distinguishes four kinds of mental states viz. scattered (vik şipta), Scatteredcumcollected(Yātāyāta), collected (slista) and merged (sulina). The scattered mind is ever restless. The scattered-cum-collected can sometimes concentrate itself and experience spiritual Joy. The third kind is capable of greater concentration and spritual Joy. The mind reaches the fourth state when it becomes perfectly steady and enjoys supreme bliss.
Yogas astra XII/4, XII/6. शुक्लध्यान की दशायें (The conditions of sukla dhyana) Forbearance, humility, straight forwardness and freedom from greed are the conditions of sukladhyāna. Dhyanasataka, 69. धर्मध्यान तथा शुक्लध्यान - In the dharma dhyana, the mind concentrates upon the general features of worldly existince. But in the sukla-dhyāna, the mind gradually shortens its field of concentration. The mind concentrates upon atom and becomes steady and motion

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82/17 atat (Two divisions of meditation) - Somadeva mentions two broad divisions of meditation, Sab ijadhyāna (HQI484) and abijadhyāna (statut
741).
less. And on the attainment of omni- science, the functions of mind are completely annihilated.
Dhyānašataka - 70. Dharmya dhyana - धर्म्य ध्यान - The. contemplation of objects of revelation, misfortne or calamity, fruition of Karmas and structure of the universl is virtuous concentration. S-9/36.
Thanh - Dharma dhyāna is of the following ten kinds, namely :
S.D. 30. (1) strefaar - Respecting the refraining from evil deeds - "how shall I resist evil ?” (2) syre face - Upāya vicaya Respecting the doing of meritorious works - "how shall I perform good deeds ?" (3) a face - Jiva vicaya - Respecting the nature of the soul. (4) Buita faery - Ajiva vicaya · Respecting the nature of karmas; (5) fagio fag - Vipāka vicaya - Respecting the fruition of karmas. (6) fari faau (Virāga vicaya - Respecting things which engender the spirit of vairāgya (sense of detachment); (7) Ia faara - Bhāva vicaya - Respecting transmigration; (8)संस्थानविचय- Samsthānavicaya - Respecting the nature of the universe and the conditions of life therein. (9) 371 faepe - Ajfā vicaya - Respecting the teaching of scripture; (10) de facere - Hetu vicaya - Respecting the element of contradiction in the written word of law which should be reconciled intellectually.
In sabijadhyāna the mind is like a lamp, unshaken by the gusts of external and internal delusion and cheers up at the sight of the truth. In ab ijadhyāna the mental current reaches a stage when it becomes devoid of conscious thought, and the self sparkles within itself. Y.C.P. 391.
2117 DZIA ET JUGUT – Because by the rule a sage gets both the (vyavahāra and niscaya) causesof liberation by meditation, therefore (all of) you practise meditation with careful mind.
Dr. 47. 82119 tot art your oft HOT - To succeed in the practice of meditation, one must be free from all disturbing feelings. He should neither be attracted to pleasant objects nor repulsed by unpleasant objects. He should be indifferent to everything, may it be beneficial or barmful. By this means, he would be able to fix his soul upon itself, as the calmness of his mind would remain undisturbed through the disappearance of disturbances arising from attachment and aversion.
Dr. 48. Raudradhya na- tts 8417 - Cruel concentration. Dharmya dhyāna - feln - Righteous concentration. Sukla dhyana - शुक्लध्यान - Genuine concentration. Arta dhyāna - 3117221A - Painful concentration.

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Dhyana magna. 1646 - Contem- plative." Dhyatā - 821167 - Concentrator. wa - (Dhyeya) - In the primary stage of meditation it is necessary to think of objects other than the ego.e.g., the five Parmes this etc. to steady the mind. When the mind becomes steady by constant practice, we can arrive at the second stage, when we meditate on the soul itself. This is real meditation. In this stage one is void of the ten kinds of external possessions and fourteen kinds of internal hindrances belonging to the mind. The external possessions are lands, houses, gold, silver, wealth, rice, male and female servants, metals other than gold and sliver, and utensils. A person immersed in meditation does not at all care about the attainment of all or any of these worldly possessions. At the same time, he is bereft of delusion, knowledge of three kinds of sexes, laughter, attachment, aversion, sorrow, fear hatred, anger. pride. illusion and greed. Dr. P. 120. Brahmadevaś commentary. Dhyeya - 54 - The Subject of meditation.
is the recluse whocuts off the tuftof hair on his head. If nudity is objectionable, why is the cow honoured everyday ? It is sinful and harmful objects that are inauspicious; if sages, devoted to the good of all sentient beings and purified by knowledge, meditation and austerities, are an inauspicious sight, what else can be auspicious in the world?
Yas. P. 328. Naigama - #14 - Figurative. Naigamanaya - #14 79 - Intentional stand point. Nairantarya. * - Continuousness. Nairā tmyavāda- tirera - The doctrine of subtleness or no substance or substanceless. Hafuerit fabul - (Naisedhiki kriya). On the completion of the necessary act when a monk returns to his abode, he has to be aware that he has completed the duty. This is technically called Naisedhik i kriya).
Uttarādhyayan Brahadv rtti P 534. Naisthika - 789 - Qualified. Naivedya pūjā - € 41 - Offering of food. Nakşatra - 7877 - Constellation. Nakhakara kinari - नखाकार किनारी - Edge. Nakula - 7957 - Mongoose. Namrata - 740 - Humility. Navadhā bhakti (799714fb) The nine fold method of showing respect to a saint consists in (I) prostrating oneself at his feet (II) Offering him a high seat (III) Washing his feet and applying the 'washing' to one's forehead, in taken to reverence (IV) Worshipping him
serenessere esporodos
V
Nabho-Vergaņā - arjun-Sphere molecule, sky variform. Nagnatva - Page - Nudity. Fama - (Nagnatva - nudity) Nudity is natural and it is colthing that is artificial; One is nude at birth and during childhood and at the time of enjoying physical comforts. Siva is nude and so

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(156) (V) Saluting him (IV-VIII) preserving view of cosmos, there are seven bells as one's own mind, speech and body in a follows. (1) Ratnaprabhā (2) state of purity (IX) offering him pure
Sarkarāprabhā (3) Valukāprabhā (4) suitable food.
Pan ka Prabhā (5) Dhūmraprabbā (6) Nana gunahani - नाना गुणहानि - Vari
Tamah prabhā.(7) Mahātamahprabhā. ous geometric regressions.
Jain stories
Vol. II 179. Nānāyoga duguņa vrddhihāni Narakāntā - 7 - That whịch sthānāntara - TARIM gyu arese Erft flows through Kesari's northern archPETIT - Various volution twice in- way is the river Narkāntā. S-3/20. crease decrease transfer.
Naraka gati - 7 ufa - Hellish form, Nali-718-24 minutes, 1/2 Muhūrta Hellish life course. Trasanalī - TRÍ - Channel for the Naraka gati prāyogyā nupūrvi. mobile bios.
नरकगति प्रायोग्यानुपर्वी - Migratory form Nāma karma - 7749- Genetic code tending to infernal existence. functional. ..
Narakagatyanupurvi - नरकगत्यानुपूर्वी Nāma nik sepa - 774 fasta - Domina- - Movement of the soul towards the tion installion.
place of infernal birth, Transmigratory Nāma karma prakrti - 740-fuefa - force tending to infernal state of existGenetic code Configuration." ence. Hellish life course premigratory .Nandana vana - 767 of a forest well
succession. known for its beauty, said to be located Naşti . TIFT - Non existent. between mount Meru and devakuru. Naisargika guna- pa Tu - InterTGOT (Nandavarddana) - Among the nal qualities, Natural traits. Nandas king Nandavarddana was a Nasta - 7 - Perisbed, A combinatogreat monarch. With his huge army he rial method analysis. conquerred Kalinga and the most of Nas ta bha n ga - 1241 - A combinaupper India. He was a great hero who torial method combination. attacked the Persian garrisons on the Nava kevala labdhis (नव केवलN.W.Frontier and liberated India from
लब्धियाँ)- Nine attainments about the their yoke. He was a patron of Jainism. Nandipada - 7G4G - Taurine.
Kevala Jrāna. At the keval i stage of
development the following facts bapNandisvaradvipa - नन्दीश्वर द्वीप -
pen to the person The last island - Continent of the Jaina
(1) The all peneterating Keval jñāna Cosmography.
which is the resut of annihilation of the Napu ņsaká - 7044 - Eunuch.
veil of knowledge. Napumsaka veda- नपुंसक वेद-Neuter (2) The all illuminating perception or sex, common sex.
Kevala darśana or kṣāyika Dar sana; Naraka - 79 - Hell, infernal abode. which is also the concomitant of the 72 (Naraka- Hells) As per the Jaina destruction of the veil of perception.

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(3) The all merciful attitude of the great spiritual harmony known as kṣāyika Abhaya Dāna.
(4) Even after relinquishing all kinds of good and nourishment, in order to maintain the Sarira for a time there is the incoming or assimilation of subtle physical priniciples. This is kṣayika labdhi gain or income after Kṣāyika
state.
(5) Then this happy event introduced by Indras such as showing flowers over head is kṣayika Bhoga. This is the consequence of complete annhilation of Bhogāntarāya karma. (6) Similarly the introduction of Simhasana (lion thrones) Chatra, Camara etc. (umbrella etc.) is kṣāyika upabhoga which is the consequence of destruction of Upabhogāntarāya karma.
(7) Then the realisations of omnipotence. Ananta v irya which is the result of complete eradication Viryantarāya karma.
of
(8) Then by this complete destruction of the seven Mula Prakrtis (fundamental karmas) happens kṣayika Samyaktva absolute belief in the true nature of reality.
And finally kṣāyika caritra. This implies the absolutely self determined thought activity of the pure and perfect person siddha or Arhanta. This thought activity is again the consequence of absolute emancipation from all Upadhis.
सप्त प्रकृतियाँ - The real immediate condition of salvation is the suppression or annihilation of the Sapta Prakrtis or seven fundamentals.
Nava nava samvega - नव नव संवेग Ever growing fear of a worldly life. Nava padartha - - Nine fundamentals.
Navaka samaya prabddha - नवक समय Newly instant effective bond. Nāla man dapa - नाल मण्डप - Same as valanaka or covered stepped entrance. Nava-ranga mahaman dapa - - रङ्गमहामण्डप - Maha mandapa with four central and twelve peripheral pillars so arranged as to enclose nine bays. Navini krta--- Rejuvenated, Renovated.
Navonmeşa - नवोन्मेष - Innovatio Naya नय Stand point, Parlia glimpses, purport, Paralogism. Naya (7) Standpoints - The nayas are the divisions of pramānas. Pramāņa is the source or origin of naya. Accepting knowledge derived from pramāņṇa ascertaining one particular state or mode of a substance is naya. Naya is a partial view.
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नय
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S-1/6.
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A consistent comprehension of a particualrelement in reality having many determinants by assigning a proper reason (i.e context) is the naya. Sarva. P. 78.
Naya (7) - Naya is the device which is capable of determining truly one of the several characteristics of an object (without contradiction) from a particular point of view. S-1/33. Nayavada - नयवाद - The method of standpoints, The theory of standpoints. Naya - नय A naya is defined as a particular opinion (अभिप्राय or अभिमत ) or a viewpoint- a view point which does

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not rule out other different viewpoints and is, there by, expressive of a partial truth (वस्त्वंशग्राही) about an object ( वस्तु ) - as entertained by a knowing agent (). A naya is a particular viewpoint about an object or an event, there being many other view points which do not enter into or interfere with the particular viewpoint under discussion. Although the other viewpoints do not enter into the perspective of the particular viewpoints under discussion they constantly, as it were, attack its frontiers, and await its reconciliation with them in the sphere of a fuller and more valid knowledge which is the sphere of Pramaṇa.
नय की प्रामाणिकता - Vidyānanda attempts an answer to this by employing an analogical argument often repeated by writers since, in which he compares naya to a part of a sea which is Pramāṇa. A naya shares the validity, at any rate in some measure of Pramana. But in so for as it is different from the whole - in some sense otherwise the part and the whole become indistinguishable - a naya is invalid. The conclusion implied is a simple one, that a part (4) is not eschewed by the whole (प्रमाण) that the whole itself would not be but for the combination of such parts; that the part is valid so far as it goes and that it becomes invalid when its partial truth is taken to be the whole truth when it is called a नयाभास or कुनय or दुर्नय. द्रव्यार्थिक नय पर्यायार्थिक नय Relative aspect. Suddha niscayanaya and A suddha is caya naya शुद्ध निश्चय नय तथा अशुद्धनिश्चय नय - Real aspect is subdivided into suddha and Asuddha.
Real
aspect.
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Sadbhutaand Asadhūta vyavaharanaya - सद्भूत तथा असद्भूत व्यवहारनय Vyavahara Naya is divided into-A and असद्भूत - Each again determined as उपचरित - and अनुपचरित Thus we have four kinds of Vyavahāra Naya - (1) Upacarita sadbhūta (2) Anupacaritasadbhūta (3) Upacarita asadbhuta (4) Anupacarita asadbhuta. The term Vyavahāra is added to each at the end. These six Nayas are specially employed in the examination of the characteristics of Atma. शुद्धनिश्चय नय (Suddha niścaya naya)That the soul is identically the same whether in samsara or in Mokṣa because of its intrinsic characterinstics of jana and Darsana is a statement according to this Naya. Aśuddha niścayanaya - अशुद्धनिश्चय
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To believe that the soul is characterised by gross emotions in its samsaric state is true accoring to. उपचरित सद्भूत व्यवहार नय - The option that the soul has the chetana modification of Matijñāna etc., is true because of the Upacarita Sadbhuta Vyavahāra. That the soul has Matijñāna, is relative and figurative though pertaining to a quality which is in a way real. Anuparcarita sadbhūta vavaharanaya - अनुपचरित सदभूत व्यवहारनय
That the soul has the modification of kevala Ji āna.
This
Anupcarita asadbhūta vyavahāranaya - अनुपचरित असद्भूत व्यवहारनय correspo 'ds to the inseparable accident of the scholastic logic, for example, this is my body. Body is identified with self according to this particular Naya.
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Upacartia asadbhūta vyavahāra naya- 349fa377 446R14 - This corresponds to the separable accident of scholastic logic, for example - This is my house, House is identified with the self according to Upacarita asadbhūta Vyavah āranaya. Dravyārthika naya (Gopfefato 77) - Dravya means general or common, a general rule or conformity. That which has these for its object is the general standpoint (Dravyārthika naya)
S-1/33. Paryāyārthika naya (refurrera 79) Paryāya means particualr, an exception or exclusion that which has these for its object is the stand point of modifications (Perfemefore 79). S-1/33. Naigama naya (#1479) - The figurative standpoint takes into account the purpose or intention of something which is not accomplished. For instance, a person who goes equipped with an axe is asked by some one for what purpose he is going. The person replies that he goes to fetch a wooden measure. Butat that time the wooden measure is not present. The reference to the wooden measure is based on the mere intention to make it.
S-1/33. Samgraha naya - (161) - The synthetic standpoint - The synthetic standpoint is that which comprehends several different modes under one common head through their belonging to the same class. For instance, existence (being), substance, Jār etc. When we speak of existence, all substances charcterized by the word existence or its knowledge and inferred from the sign connecting the word with the idea or knowledge are grouped on the basis of existence in one class without dis- tinction.
S-1/33.
Vyavahāra naya (@TTER 77) - Analytic stand point. The division of reality or objects comprehended by the syntheitc viewpoint in accordance with the rule is the analytic standpoint. What is the rule ? The rule is that the analysis or division into subclass proceeds in order of succession. This standpoint operates upto the limit beyond which there can be no further division into subclasses.
S-1/33. Rjus ū tra naya ( 574) - Straight (direct) viewpoint. That which takes into account the staight (persent) condition, is the straight (direct) viewpoint. This viewpoint leaves out the things of the past and future and comprehends the objects that remain in the present, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It comprehends only the mode of present moment.
S-1/33. Sabda naya (Froce 77) The verbal standpoint. The verbal standpoint is intent on removing the anomalies or irregularities with regard to genderpuşya. Tārakā and Nak satra are of different genders. Yet these are used as substitutes. Irregularities of number are as follows. Jalmy āpah, varsā rtuh, Amrā vanam, Vāmā nagaram. In these pairs of wrods one is singular and other is plural. The wage of these as noun and attributive is anormaly of number. Sena parvatae adhivasati is anomaly of case. Here instead of the seventh locative case is used, Other anomalies are anomaly oftime irregular person and irregularities in the use of prepositions.
S-1/33. Samabhirudha naya ( 194 OG 72) - Asit consists of forsaking several mean

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fire.
ings, it is called Samabhirudha. Since it gives up the several meanings and becomes current in one important sense, it is called conventional. S-1/33. Evambhūta naya (Tary74) - That which determines or ascertains an object as it is in its persent state or mode is called evambhūta naya or actual stand point. According to this standpoint, a word should be used to denote an object, only when it is in the state which the word connotes. When he issues commands, then only be is lord (Indra). And at that time he is neither consecrator norworshipper. Only when it goes it is cow, and not when it stands or lies down. Or that which determines a soul by its present mode of knowl- edge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is
S-1/33. 3726774 (Arthanaya) of these the first four are object nayas as their nature is to determine objects. P. 7/44.
1667 (Sabdanaya) The last three are word nayas as they reveal the significations of words.
P7/45. नयों का विषय (The contents of nayas) The contents of each preceding naya are fuller and fuller and those of each succeding one are more and more limited. The contents of the nondistinguisted which has writhin its scope the existents as well as the non-existents are fuller than those of the generic which reveals only the existents. The contentsof the generic which has within its view all the existents are fuller than those of the practical which reveals only some modes of the existents. The scope of the practical which has for its objects the things of the past, the present and the future is wider than that of the
straight expressed which considers the things of the present only. The verbal signifies different objects in accordance with the difference intense intense etc., but the straight expressed indicates the opposite; hence, the scope of the latter is wider. The scope of the subtle' which tends to attribute a different meaning to each of the synonyms is smaller than that of the verbal which does quite the different thing. The such like indicates different objects in accordance with the difference in functioning. The subtle does quite the different thing and its contents are consequently fuller than those of the former. P 7/46-52. नयवाक्य भी सप्तभड़ी का अनुसरण करता
- A naya statement also in its application to its object, follows the law of the sevenfold predication, through affirmation and negation. P 7/43. TOT ATT (The fruit of naya) Like that of the Pramāna, the immediate fruit of the naya is the destruction of ignorance; so far as the particular aspect of a thing is concerned. As regards its direct fruit, the naya also like Pramāņa generates a spirit of appropriation or a spirit for avoidance or a spirit of indifference regarding the particular aspect of the thing which is within its scope. Lasuy, the naya and its fruit are to be considered both as distinct (in some respects) with each other.
P. 538. CHIGIT (Pramātā)The subject of allforms of valid cognition is the self, as known by direct perception etc.
P. 7/55. नयवाद तथा सप्तभङ्गी- The Nayas refer to the poets of the thing, whereas the saptabhang i refers to the things as a whole; nayas have relation to analysis,

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whereas saptabhangi relates to syn- thesis; Nayavāda is the analytical method of knowledge, whereas saptabhang i is the synthetical method of knowing a thing. (H. L. Jhaveris the first principes of the Jaina philosphy, London 1910.)
P. 42. In the commentary of Nyāyāvatāra Siddhar și observes : "Syādvāda is a corollary of Nayavāda: The latter is analytical and primarily conceptual and the former synthetical and mainly ver- bal. Niscaya, Mukhya, Suddha, Satyartha, Bhitartha or Drayvarthika naya (Fapeta, 164, Feie, Thef 2 Goulfefat 74- ) is that aspect view which thinks from an absolute standpoint unaffected by the influence of surrounding circumastances. Vyavahāra, Upacara, Ašuddha, Asatyārtha, Abhūtārtha or Paryāyārthika naya is of the nature of practical point of view. 44147 79 ? 41 or the view : of the whole truth embraces all the nayas. the nayas become Pramāņa when syāt is added unto them. soulfito en Turaiftro TT – The author of the fat om and its commentary divides the schools of naya into two kinds (1) Dravyāstika and Paryāyāstika i.e.(1) those who believe in substance and (2) those who believe in modes. The first believe in the Principle of unity or permanence, the second in that of diversity or change - corresponding respectively to the two categories of H14R and faster or to use the languageof संमति.,संगह (संग्रह) and
fahren (faza) [sizefastaigorrutat Amp fara pragaron - com.] Thase are the only two fundamental nayas, The other nayas mentioned by other writers being subsidiary varieties of these. The object of naya (नय का विषय) - A thing conceived from one particular point of view is the object of nayaorone sided knowledge.
N. 29. Naigama naya - T 74 - Naigama or purpose. That which pertains to fur or purpose is 479. It may be said to be the teleological aspect of a continuous activity. When the purpose of the activity is taken to represent the whole series then it is #01974. It is defined in the sūtra 37f4fque NYHE MET #14: 1 Thus when a person who is drawing water or who is busy carrying firewood is questioned “What are you doing ? He answers “I am cooking." Here he is not actually cooking but it is the purpose which accounts for his action of carrying firewood or drawing water. HUC24 - Samgraha is the class view. When several things which are similar in essence and which are not incompatible with one another are brought together under one class concept we have samgraha Naya. Thus the name of pot refers to the whole class of individual objects which go by that name. Similarly the idea of Dravya. From the point of Dravya charactiristic (Permanency through change) the term Dravya refers to several entities, living and non living which are all taken as one class. Vyavahāra - 29ER - Vyavahāra is the process of examining the objects which are brought together under one class according to the different rules of

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logic. This would specially enquire into the several species which constitute the whole genus. Examination of the specific Dravyas Jiva Dravya and Jiva Dravya which both belong to Dravya Genus would be an illustration for Vyavahāra Naya. Rjusūtranaya g which clearly expresses a momentary state is Rju Sutra Naya. This would take into consideration only the present state of a thing. "It is very pleasant now. "This proposition predicates something which is true of the subject only at the moment of the predication such an aspect of a thing is ऋजुसूत्रनय.
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·
Sabdanaya शब्दनय fasten साधनादि व्यभिचार निवृत्तिहरः शब्दनयः (Tattvärtha). कालकारक लिङ्ग संख्या साधनोपग्रह भेदादभिन्नं अर्थं शपतीति शब्दनयः शब्दप्रधानत्वात् (Prameya) Words though differing in tense, vocie, gender, number and instruments may point to the same thing i.e. refer to the same meaning. This aspect of the identity of meaning in spite of differences noted above is Sabdanaya.
·
charm.
SamabhirŪ dha naya - समभिरुढ नय - This refers to merely synonymous which though interpreted account to their derivation may refer same identical thing. Evambhūta naya - एवंभूतनय - That which describes a particular action or capacity of a thing. Though the thing has not that particular aspect at the time of Judging, the name obtained because of that action is still applicable to the thing, according to this principle. Nayanābhirāma - नयनाभिराम - Visual
Nābhicchanda - नाभिच्छन्द - An elaborate ceiling cared with the design of coffered cusps. Nābhiraya - नाभिराय - The foundation of the civilization of law and order was not laid at once. Wise men arose from time to time and kept on enlightening the people. The number of the sages who thus appeared is said to be fourteen, the last of whom was one of the greatest of enlightened men. He was called Nabhi Raya, and was married to a young lady, who has been described as the very soul of female loveliness and virtue. Her name was Maru devi and she was destined to give birth to the world saviour Shri Rsabhadeva, the first Tirthamkara and the original founder of religion in this age. Nābhi rāya was endowed with clairvoyance from birth and effected much reform in the condition of the sciety which was then beginning to form. R-51. Fangs of a
Nāga phana - नागफण snake.
Nali-Thirty eight and a half lava (M) make one nāli.
Nagnya Nakedness. Nama (4) Name - Giving a name to an object irrespective of its qualities for the sake of social intercourse is naming. S 1/5. Nama Names or is named by this is name. Nama Jiva (1) - Name soulto call something as a soul irrespective of its qualities is name soul. S-1/5. Namapratyayah - नाम प्रत्यय: - means the species of karmas indicated by the S-8/24.
names.
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Nāma - 714 - Naming, Nomenclature. Namabhilekha - नामाभिलेख - Label inscription. Nama karma - 774978 - Physique making karmas. Nāma niksepa - 7 fakta - Installation by name. Nānā - 7711 - Diverse. Nanyathanupapanna- नान्यथानुपपनLack in necessary con-comitance. Näraki - FR - Denizens of hell. Naraca - Pria - The still inferior joint. Näri. Art - That which rises from Mahā Pundar i ka and flows through its southern archway is the river nāri.
S-3/20. Nāsikā - hifa - (Literally nose) projected arched opening of a southern yimāna. Nāstitva - alfred - Negation, Non- existence, Not being. Nāstika - Fifts - Nihilist. Nātha van sa - 774 dit - Akampana, the king of Varānasi was the founder of glorious nāthavan sa.
has fast ashant (Nemicandra siddhānta cakravarti) - Nemicandra Siddhānta Cakravarti is the author of (1) Dravya Saṁ graha (2) Gommatas āra (3) Labdbi - sāra (4) Kșapaņāsāra and (5) Trilokas āra. THCHR - (Gommatas āra)-Gommatas āra is so named because it was composed for the reading of Camun da Rāya who, was also known as Gommața Rāya. This work is also
known as Pasca Samgaraha (the com'pendium of five things). In it the following five subjects have been thoroughty treated (1) Bandba (Bondage), (2) Badhayamāna(that which is bound)(3) Bandhasvāmi (that which binds (4) Bandhabetu (the cause of bondage) and (5)Bandhabheda (the varieties of bondage).
Dr. (Introduction XI-XII. Chroniconi - (Commentaries on Gommatasāra) - Camun da Rāya himself wrote a commentary on Gommatas āra in kanarese language. In the First verse of Gommațasāra there is reference to the fact that Camun da Rāya wrote in the popular language a commentary, named Viramārtandi. (Gommatasāra Karma kānda, verse - 972). One of the titles of Camun da Rāya being Viramārtanda. He named his commentary “Viramārtandi,” meaning "composed by Viramārtaş da. “This commentary of Camun da Rāya seems to have been lost, and we only have a reference to it in another commentary, named ke šavavarni yavrtti, by ke šavavar ņi, in the opening verse of which the author says. “I write the vrttion Gommatas āra from the Karnataka vrtti. There is another commentary on Gommatas āra, named Mandapra-bodhikā, written by Abhavacandra. Following these corrmentaries, Todarmalla has written a commentary in the Hindi language which is widely read by the Jina pandits of the present day.
Dr. (Introduction) XII. SPETAR - (Labdhisara)- Labdhisāra is a treatise on Labdhi, which literally

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menas "attainment". The sense in which it is used in Jaina philosophy is "the attainment of those things which will lead to perfect conduct. "Labdhi is said to be of five kinds, K sayopasamika, Visuddhi, Desana, Prayogya and Karana. The first four kinds of Labdhi appear without distinction to Bhavya and Abhavya individuals, but the fifth one appears only to abhavya individual who is advanced towards perfect conduct.
R-(Kṣapan asara)- Kṣapanäsära by Nemicandra should not be confounded with another work of the same name written by Madhava candra, the latter being composed in Sanskrta prose and the former in Prakrt verse. The subject matter of both these works is the same, for each of them treats of Bandha, Kaṣaya, Leṣya, etc, and lays down the means by which Kaṣayas may be removed, Kṣapana literally means destruction and kṣapaṇās āra deals with the destruction of Kasayas. fari-(Trilokasāra) - Trilokas āra contains a description of the three Lokas (regions of the universe). In it is found a description of the countries of the earth, with oceans, mountains, etc, together with a description of the abodes of heavenly beings and the inmates of hell. The stars and planets, with their orbits, are described, and there is a mention how night and day are caused by the motion of the earth. Besides these there are other subjects, such as the various kinds of measurements, methods of reckoning, etc.,
Ibid x/ii-x/iii प्रतिष्ठापाठ- Pratisthā pātha-There is a work named Pratisthapatha by Nemicandra, which was written in imitation of another work of the same name written by Indranandi, to whom
Nemicandra makes obeisance in Gommaṭasara. This work is said to consist of directions for the establishment and consecration of images. Ibid x/iii-x/iv.
Neta-Promulgator. Nidar's ana-ff - Example. Nidana Looking forward to
future sense enjoyment, Desire for future pleasures, Longing for enjoyment. Nidana (f) - Nidana is desire for worldly pleasure and splendour. Nidra darsanavarapa निद्रा दर्शनावरण - Sleep vision screening. Nidra nidra prakrti - निद्रा निद्रा प्रकृतिDeep sleep configuration. Nidana salya - निदान शल्य - The sting of disire for enjoyment or pleasure. fuf(Nidhatti-karana) Nidhatti is a process whereby a karman is made incapable of all process (Karanas) except the two viz. 'increased realization' and decreased realization. "The manifestation of energy responsible for such process is nidhatti-karana.
K.P.P. 19. In nikācana, however these two are impossible. This is the difference between nidhatti and nikācana. Nidhatti karmas निधत्ति कर्म - The karmas that are incapable of immature realization and transformaton are said to be in the state of nidhatti.
.
·
Nigoda-badara sukṣma - निगोदबादर -vegetable life gross fine.
-
Ninda Censure. Ninhava (6) - A person seeking knowledge apporaches a learned man. But the learned man for some reason or other conceals his knowledge, saying

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(165) that he is ignorant. This is concealment aquifa ferita - Some of these, after of knowledge.
having once come out of the Nigoda Nigamana . FM - Conclusion, De- condition and entered into higher forms duction.
of life, again fall back into the condition Nigoda - Farmita - The lowest part of the of Nigoda. These are called agita frita. universe, the lowest state of develop- or इतर निगोद. while those infinite souls ment of soul, that which is always the
who have so far never entered in to any abode of infinite souls is called nigoda condition of life higher than that of the group of vegetable kingdom.
Nigoda, are called for frig. frits - There are innumerable spheres
famita - Nigoda is thus explained in the (TTC S) in the universe and in each
sanskrt tika of Gommatas āra - sphere there are innumerable reservoirs
- Freni, Ti - fi, hi, fara**117 (frica S) of Jivas; and in each such,
Jani grafa farilgai G.J. 118. again there are innumerable lives or
That which is always the abode of insouls (Hira S) From this infinite res
finite souls is called 'Nigoda'. ervoir or rather from the particular part
The common differentia of common which lies immediately below animal
(group) souls is said to be common food life, that is the vegetable kingdom
and common respiration. In that com(aufa tife), there emerge souls to mon body) when one soul dies there is makeup deficiency caused by the eman- the death of infinite souls (with it), cipation of the souls that achieve 79 (While) when one is bom there is the from time to time.
birth of infinite souls there. "The store bouse of unevolved Jivas is G.J. 118-119. Gāth X-192-193. the region called for its where an infi- AI FAMIG - Group souled vegetables. nite number of them exist from all
G.J. 119. eternity. The निगोद is the portion of the एक निगोद जीव के शरीर में रहने वाले जीवों universe situated bellow the hells. Here ariel - From the substance point of evolution is alomost at a standstill and view(the number of souls, inone Nigoda is proceeding slowly as to be almost body) seen (by the omniscient) are inimperceptible.From this condition Jivas finite times the number of all liberated are constantly passing into the higher souls of and (the number of instants of) states of evolution. (Champat Rai Jain's all past time. "Key of knowledge"). P. 715. Nigoda-Anitya, nitya - FPIT-3IFT, fring - The group souled vegetable FR - Vegetable life-non eternal, eterkingdom is called Nigoda.'
nal. HTETUT - Those multitudinous souls
Nigoda ji iva - friguita - Minute that have their body, nourishment and
living being, vegetable life. age in common are called host souls (Sadhārana). They take their birth to
Nigraha - Free - Refraining, Curbing. gether, live together and die together.
Nigraha doşa . Fue aho - Defect of Their life span is very short.
understanding.

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Nigraha sthana - निग्रहस्थान sure, Syllogism fault station. Nihsanka-fi- Undaunted.
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Cen
Nihsan kita - नि:शङ्कित - Freedom from doubt.
Nihankşita - निकांक्षित - Freedom from desire for worldly comforts, Indifference to objects Freedom from anticipation.
-
Nikala parmatma निकल परमात्मा Who has no connection whatever with a material body and has become essentially pure.
Nikācana dravya - निकाचन द्रव्य Preservation fluent.
-
-
निकाचनाकरण - (Nikacanā karana)The manifestation of energy which is responsible for bondage with the karman as has its nature, duration, intensity and numerical strength unalterably fixed from before, in other words, whose course of fruition is predetermined from the very time of bondage, is nikācanā karaṇa. Nikacita - निकाचित - The karmas that admit no change but follow their own course are said to be in a state termed as nikācita.
Nihsanka-f
- Souls with right belief are free from doubt and therefore they are free from fear because they are free from seven kinds of fear, they are free from doubt. He who cuts the four feet (wrong belief, non-discipline, soul soiling gross emotions and Psychophysical activity of what produces karma, delusion and suffering in the non-doubting right believer.
Nih's flavratatva - नि:शीलव्रतत्व - Non observance of minor vows. Niksepa-f-Placing, Installation, Attribution, imposition.
Niksepa vidhi - निक्षेपविधि - The rule of installation.
Nik şepana-f - Mixing, Giving or injecting, Injection. Nikşipta doşa - निक्षिप्त दोष - Taking food placed over green leaves, Unsterilized water and the like. Nimantran ā--Permission of endless regarding what is to be acquired for them.
Nimba sad is a anubhagaf
अनुभाग - Energy equivalent to neem. Nimi sa-fif-Time what is made up of innumerable moments. Nimitta-fi-Purpose. Nimitta dosa - निमित्त दोष - obtaining food by means of palmistry prognostication etc.
Nimitta karana - निमित्तकारण - Instru mental cause, Secondary or auxiliary cause, Eternal causal agency, Field
cause.
Nimitta kartta - निमित्त कर्त्ता - External
cause.
Nimitta naimittika - निमित्त नैमित्तिक - cause and effect relationship. Ninda Ninhava - निह्नव knowledge.
-
-
Self censure.
-
Concealment of
Nirākṛta-fi-Refuted.
Nirandhāra prāsada निरन्धार प्रासाद
Shrine without ambulatory. Niranubandha yoga - निरनुबन्ध योग - Discontinuous yoga.
Niranvaya--- The unrelated or
unmixed.
Nirarthaka - निरर्थक - Futile.
Nirarthakata - free - Futility.

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(167) Nirartha khan dana - Freaust - ding of karmas, Wearing down of Rejoinder on the ground of meaning
karmas, Exbaustion, Gradual dissocialessness.
tion, Dissociation. Nirata - FRG - Attached.
Nirjara - fackt - That mighty personNiratisaya - farfagra - Ordinary.
ality which after closing the springs of
karmas, good and evil and equipped Niravayavatva - farceara - Indivis
with the faculty of pure thought, conibility.
trols its life according to manifold forms Nirbala - Fierci - Flabby.
of tapas will undoubtedly be able to rid Nirbādhatah - Fafera: - Irressitibly. itself of karmas manifold. Nirakaraņa - FR1084 - Refutation. निर्जरा-Nirjara means the falling away Nirākara - farroak - Indeterminate.
of karmic matter from the soul.
farchTag Nirākrta - Farerenca - Precluded.
- Nirjarā is of two kinds.
The natural maturing of a karma and its Nirdeśa - fader - Description of kinds.
separation from the soul is called Nirdhana - Felefa - Pauper.
सविपाक निर्जरा-and inducing akarma Nirdhāraņa - Faru - Rendering. to leave the soul before it gets ripened Nirdiş ta - Filge - Specified. by means of ascetic practices is called Nirgrantha-Faupaten - Passionless saint,
Avipākā Nirjarā. The saint in whom the rise of karmas Nirlobh i - forsitat - Uncovetous, Magis indistinct like the mark of the line nanimous, Faithless. made in water by a stick and who will
Nirmama - FfA - Devoid of attachattain perfect knowledge and faith after
ment. forty eight minutes. A monk without material possession.
Nirmāņa - farsfor - Formation of the Nirgrantha-Fooper - Passionless saints.
body, Formation. Pulāka, Bakuša, kašila, nirgranthaand
Nirmananamakarma-निर्माण नामकर्मsnātaka are the passionless saints. That which causes the formation of the The saint in whom the rise of karmas body with the several parts in their proper is indistinct like the mark of the line places, is the name karma of formation made in water by a stick and who will
(Nirmāņa). It is oftwo kinds, fixing the attain perfect knowledge and faith after
position and fixing the size. It deterforty-eight minutes, is called passion
mines the position and size of the eyes less saint.
S-9/46.
and soon in conformity with the class of Nirgranthalinga - निर्ग्रन्थलिङ्ग - Pas
beings. Formation is that which is sionless sign.
formed by this name-karma of formaNirhetuka - fregas - Destitute of a tion.
S-8/11. cause.
Nirmanasthala - future - ProvNirhetukatva - Fagor - Causeless- enance. ness.
Nir paya - frufen - Definite cognition. Nirjarā - foto - Dissociation of Ascertainment. karmas, Eradication of karmas. Shed

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Nirni tavipaksavrttika निर्णीतविपक्षवृत्तिक - The fallacious rea
son of the doubtful class. Nirodha -F- Restraining.
Nirupalepa - - Stainless, Uncontaminated.
Niruddha-F- Stopped. Nirukti-fe-Commentary, Expla
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nation.
Nirakarana - FRI - Preclude. Nirakrta - Rejected. निर्विचिकित्सा - He who does not exhibit any abhorrence or disgust towards all the (obnoxious) qualities of things, is said to be the right believer without any abhorrence. Nirvikalpa - निर्विकल्प - Without par
•
ticulars, Pure undetermined sensation. Indeterminate perception.
Nirvikalpa jñāna - निर्विकल्प ज्ञान Indeterminate knowledge. Nirvin na - ffefour - Disgusted. Nirviśeşatvavāda - निर्विशेषत्ववाद - The doctrine of differenceless identity. Nirvrttafiq The perfect souls that reach nirvana are free from birth, death, oldage disease, grief, pain, hunger, thirst and worry. They have no bodies and do not sweat. Pure spirit by nature, They enjoy uninterruptedly and for ever, all those in comparably divine attributes and privileges which appertain to the simple substance of their being. It is impossible to enumerate all the virtues of even such common substances as silver and gold, and it is equally impossible to count or describe all the wonderful properties of soulsubstance! The Siddhas (Gods) enjoy omniscience, immortality and unsurpassed bliss; they see and hear all, as
-
-
-
if they were present every where ! they have no loves and hatreds left in them, and do not grant boons to friends or show disfavour to foes. Their divine example, their teachings and their footprints are left for those who disgusted with the world, seek a way out of the carnibals (death's) cave! Those who walk in their footsteps become in all respects like them as regards the innate divinity of the spirit substance, and speedily reach the holy siddha sila to sit by them.
Nirvyāksepa - निर्व्याक्षेप - Undisturbed solitude.
Nirdes af
Description of the
true nature of anything, Instruction. Nirdes a-adesa ogha - -
- Instruction-Detailed - Brief. Nirjaraf- Disintegration. Nirjarā (Savipaka, Avipāka) Disintegration-Mature/premature. Nirjara - Dravya, bhava-fi (4, 4) Disintegration-fluent / Phase. Nirmalata निर्मलता Clearness. Nirmanaff - Growth. Nirupabhoga - निरुपभोग - Devoid of enjoyment.
Nirvargan à Kāndaka - निर्वर्गणा chlusch Provariform split. Nirvartana-fi- Prosubsidence. Niścaya alocana - निश्चय आलोचना That soul which realises as evil all those psychic states of multifarious kinds which arise at present (in the consciousness) due to the operation of karmas is certainly the niscaya alocanā or real confession.
-
-
Niścaya cāritra - निश्चय चारित्र - Real right conduct.

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Niścaya caritra - निश्चय चारित्र - The self which is always engaged in the practice of these real repentance, renunciation and confession is certainly the niscaya caritra or real right conduct.
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·
Niścaya mokşa mārga - निश्चय मोक्षH-Whatever soul through the threefold Jewel well established in itself neither perceives alien things as its own, nor gives up its own intrinsic nature, that soul is indeed called the absolute path to salvation. Nisadyaf - Sitting posture, Jaina memorial pillar. Nisadya Sitting posture. Vivikta sayyāsana - विविक्त शय्यासन Lonely habitation - The ascetic has to make his abode in lonely places or houses, which are free from insect afflictions, in order to maintain without disturbance, celibacy, study, meditation and so on. S-9/19. Nişadya parişaha - निषद्या परिषह - Discomfort of postures. Nişedika, Nisedhika - ffe, निषेधिका - Jaina memorial pillar.
-
Nisarga-Urging. निश्चय ध्यान - When a sādhu attaining concentration becomes void of conscious effort by meditating on anything whatever, that state is called real meditation. Dr. 55. fa-(Niscaya naya) - not this (neti) is its thesis and for this reason it is also a naya. Pafica, verse 601. The subject matter for the niscaya naya is the negation of the vyavah ära, and it is the highest reality.
Ibid, verse 598.
-
Niscaya pratikrama ṇa निश्चय प्रतिक्रमण - Real repentance.
W
Niscaya pratikramaṇa - fiya¶ प्रतिक्रमण - When a person turns his self away from his previous karmas good or bad and of multifarious kinds, then that self is certainly the niscaya pratikramaņa.
is ap
Nisarga kriyā - निसर्ग क्रिया
proval of injurious or unrighteous activities. S-6/4.
-
Niscaya pratyakhyāna प्रत्याख्यान – When a person keeps his self away from future bondage likely to be caused by impure psyhic states resulting from karmas good or bad, then that self is certainly the niscaya pratyākhyāna or real renunciation. Niscitta-fifa- Non living objects. Niskankṣa-fi- He who evinces no desire for pleasures resulting from karmas or for all qualities of things must be understood to be desire free right believer.
f
·
Nişkuta kşetra - निष्कुट क्षेत्र - Mobile channel.
Niṣedha -f- Negation, Negative
element.
Nisedha pratiyogi - निषेध प्रतियोगी - Negative counterpart.
Niṣeka -- Nisus, Cell. Nisekāhāra - निषेकहार - Nisus divisor, Two geometric regression set. Nispattiff - Consummation. Niskampata - निष्कम्पता - Steadiness of faith and austerity including self discipline and self control. Nişkriyafif - Non active, Nonfunctional, Inactive, Inert.

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(170) Nispratikrama - Faro 4 - Avoi- Niyama - Forena - Self control, One of dance of physical care and medical the eight steps or accessories of yoga, treatment.
A vow taken for a fixed period, InjuncNisprāņa - Forum - Inanimate.
tion. Nissvabhavata . निस्स्वभावता - De
Niyanta - farema - Regulator. void of any intrinsic nature, Niyantr - forums - Controller. Essencelessness.
Niyata - Farma - Determinate, Steady. Nisthā - 1781 - Catholicity.
Niyata pradeśatva - farsa agarra - Nisthāpaka -F108740- accomplisher. Fixed pointedness. Nitya - Fara - Everlasting Imperish- Niyativāda - frufaar - Doctrine of able, Eternal, Unchanging.
determinism. Nitya - Fort (Permanence) - Perma- Niyoga - Firm - Injunction. nence is indestructibility of the essen- Niyojita - Frifta - Schematic. tial nature (quality) of the substance.
:
vol.
Nibu - ta - Citron.
S-5/31. Nişkutakşetra (Frognereta) - Nişkuta
Nicagotra - MT - Low family surksetra is located in the topmost corner roundings, Ignoble inheritance. of the universe ontside the mobilechan- Nihārasthāna - NER TIF - Lavanel (Trasa nādi).
tory. Nitya dravya - fira gom - Ultimate Nila - tits - Blue. entity. Primary or simple substances. Niti - ifa - Logic. NityaNigoda नित्य निगोद-One sensed
No agama- 1314 - Quasirevelation. souls with common bodies from eternity.
Noagama bhava jiva (नोआगम भाव Nityasama - FFRAAT - Parity per
sta) The soul taking the mode of a eternality permanence Eternalism. living being or the modeof human being
Nityata vipaka-नित्यता विपाक - With is noāgama bhāva jiva. S-1/5. unfailing fruition.
No agamadravgykarma-नोआगमद्रव्य Nityatva - frira - Permanence. कर्म - Quasi attention privation aspect Nivartanā - fact - Production. of karma. Nivasi . Frant - Dweller.
No agama dravya/bhāva nikṣepa - Nirvrtyaparyapta - निवृत्यपर्याप्त - Po- नोआगमद्रव्य । भावनिक्षेप-Quasirevelation tentially developable.
fluent / Phase installation. Nivetti - Faqfet - Cessation of activi- Noagamakarma नो आगम कर्म -Quasi ties, Cessation, Denial, Annihilation,
attention privation of karma. Removal, Abstinence from attachment No Indriya. #f4- Quasisense, Not toexternal objects, Renunciation, Ward sense. off, Abstinence, Finish.
Noinriyāvaran akarma - 73f40u 04 - Quasi sense covering karmas.

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(171) No kasaya -79,974 - Quasi passions, Padabheda - YGATE - A fall from the minor passions, Quasi affection station of monastic discipline. Nokarma vargaņā - a farfun - Pada-dhana - 46-677 - Number of Quasi karmic molecules, quasi func- terms, Sum of progression. tional varifrom.
Padah j na-YGETA - Omission of words. No karma - 7064 - Quasi karmic
Padaka - 4625 - Medallious. matter.
Pada samāsa - 9G-HATA - Foot class. No krti - golat - Quasi figuration,
Pada tala - 9 781 - Soles of feet. Unity.
Padārtha - Yeref - Category, Succour, Nrtya man dapa - TI HUCY- Peoist
Syllable, Gauge. ylar assembly-hall, Same as rangaman dapa.
Padma - 45 - Lotus hued. Nukjla - Jaci - Pointed.
Padma ( 41 ) - There is a lake on the
topof Himvan named Padma. The length Nyagrodha parimandala - न्यग्रोध
of lake Padma from east to west is 1000 4f40607 - The upper part alone sym- yojanas, its breadth from north to south metrical.
is 500 yojanas. The bottom is composed Nyagrodha samsthana - न्यग्रोध of adamant. Its banks are made of gold
studded with various jewels. Its depth HRA- Banyan like structure.
is ten yojanas. In the middle of this first Nyaya like structure.
lake there is a lotus of size of one yojana. Nyāya Tattva - RR TO - Verdict, Yojana means of the extent of one Logic, Syllogism, Reasonable. yojana. Its petals are of the size of 1/4 Nyaya and Vaisesikas - न्याय तथा
yojana (One kroša) in length and peri
carp is of size of 1/2 yojana (Two वैशेषिक- They believe that liberation Krošas). Hence the lotus is one yojana means annihilation of happiness etc., long and one yojana broad. The lotus the qualities of the soul.
consists of a multitude of petals densely Nyasa . 2114 - Installation.
packed and it has a stalk of the height
of 1/2 yojana (two krošas) from the Nyasa pahāra . PIRMIER - Not re
surface of the water. S-3/14. turning in full a deposit made by an
Padma bandha - 451927 - Decorative other.
band separating the south Indian Nyūna - 17 - Negative, Short of,
pillarshaft from the capital. Reminiscent.
Padma dala - 48-6 - Lotus petals. Nyū natā. - The defect of insufficiency.
Padma pī tha-YU - 118 - Lotus seats. Padma vallari - पद्म वल्लरी - Lotus scrolls. Padma sila - FOTAI - Elaborately
carved lotus shaped pendant of aceiling Pada 9 - Foot, Inflected words,
Pendant. Syllable.
Padmasana - 44147 - Crossed legs.
JU (P) 11

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Tara - (Padmāsana) - The sitting posture with interlocked legs (the right one placed on the left thigh and the left on the right), the bands placed in the lap, with the palms facing upwards (the right one being on the top) and with attention fixed on the foremost point or part of the nose. Pada sphota - Pote Pohte. Word explosion. Paira - æ - Forepaw. Paisūnya - tp - Back-biting. Palsinyaripa - पैशून्य रूप - Spitful. Paksa - - Proposition, Fortnight, Subject, Minor term, Thesis, Argument, Frame. Paksabhāsa - 97918 - Fallacy in argument. Paksa bhāsa - 9791A - If that of which the major term or predicate (sādhya) is affirmed is opposed by evidence (Liŋga), the public under- standing, one's own statement, etc. We have that which is known as the fallacy of the minor term or thesis (Paksābhāsa) of which there are many varieties. The semblance or fallacy or the minor term or thesis (Paksābhāsa) arises when one predicates of the minor term (Paksa) that which is yet to be provd to the opponent or which is incapable of being proved or when it is opposed to perception and inference, or inconsistent with the public understanding or incongruous with oneś own statement; thus. 1. The Jar is corporeal (Paudgalika). This is a conclusion which is yet to be proved to the opponent. 2. Everything is momentary - This is a saugata (Buddhist) doctrime wbich according to the Jainas, is incapable of being proved.
3. The general (Sāmānya) and the particualr (višeşa) things are without parts, are distinct from each other and are like themselves alone" - this is opposed to perception. 4. "There is no omniscient being”. this is according to Jainas, opposed to inference. 5. "The sister is to be taken as wife - this is inconsistent with the public understanding 6. “All things are non-existent - this is congruous with one's own statement.
N. 21 (Page - 14-15). Pakşadbarmatā -999fat - Subsistence of the probans in the subject, Existence in the Pakşa. Pakşaikadeśavrttivyāpaka - - देशवृत्तिव्यापक - One which exists in a part of the subject, but in the whole heterologue. Pakşavipaksaikadesavrtti - 98विपक्षैकदेशवृत्ति - One which exists only in a part of the subject and of the heterologue. Paksa vipaksa vyapaka . पक्ष विपक्ष 21149 - When the reason is includent of the subject and heterologue. Pakşavyā paka aur vipakşaikadesavrtti - 999 211426 sate formula dagfer - One which covers the whole of the subject and a part of heterologue. Panca-avayava . Vaaya - Five parts of syllogism. Pallava - n a - Foliage Pallavika - rufaah - Recess. Palya . पल्य - Pit. Palya (464) - Palya is of three kinds, vyavahāra palya, Uddhāra palya and

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Addhapalya. These are significant terms. The first is called vyavahāra palya as it is the basis of the usage of the other two palyas. There is nothing which is measured by this. The second is uddhāra palya, as the continents and oceans are numbered by the bits of wool drawn out. The third is addhā palya. Addha means duration of time. Now the first palya is described. Three pits of the extent of one yojana (Consisting of 2000 kro sas) long, one yojana broad and one yojana deep, based on the measure of pramāṇāmgula, are dug out. These are packed with the smallest ends of the wool of rams from one to seven days old, the bits incapable of being further cut by scissors. This is called vyavahāra palya. Then the small bits of wool are taken out one by one once in every one hundred years. The time taken for emptying the pits in this manner is called Vyavahāra palyopama. Each bit is again cut into so many pieces as there are instants in innumerable crores of years. And (Imagine that) with such pits the bits are filled up. This is called uddhāra palya. Then these bits are taken out one by one every instant. The time taken for emptying the pits in this manner is called uddh ar palyopama. Ten crores multiplied by one crore uddh ärpalyas make up one Uddhāra sāgaropama. The continents and oceans are as numerous as the bits in two and a half Uddhāra sāgaropamas. The pits are filled with bits got from cutting each bit of uddh arpalya into the number of instants in one hundred years. This is addhapalya. Then these bits are taken out one by one every instant. The time
taken to empty the bits in this manner is called Addhapalyopama. Ten crores multiplied by one crore addhapalyas make one addhāsāgaropama. One descending cycle of time consists of ten crores multiplied by one crore addhās āgaropamas. The asending cyle is of the same extent. The duration of karmas, the duration of particualr forms, the lifetime and the duration of the bodies of beings in the four states must be measured by addha palya. This has been said briefly in this verse. "Vyavahāra, Uddhāra and addha must be understood as the three palyas. Vyavahāra palya is the basis of enumeration. The enumeration of continents and oceans is by the second, the duration of Karmas is reckoned by the third addhāpalya. S-3/38. Pankti -if- Terrace, Tier.
Pañ cajatyah: Five varieties of reduction of fractions.
Pañcayatana - पंचायतन A temple surrounded by four minor shrines. afusa Pan dita A learned man, Scholar. Pañcarasika - पंचराशिक Rule of
-
five.
-
Palyopama - An innumerable quantity of years. Palyopama satprthaktva - पल्योपम सत् gerard Pit simile set lying between 300-900.
·
Pan nathi - quest - 256 or 65536. पञ्चमहाकल्याणरूप पूजा - (Pañca Mahā Kalyāņa rūpa pūjā) - According to Jainism when an arhat is conceived, is born, is first engaged in penances, is in a state of attaining perfect knowledge

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(174) and is in the last stage of obtaining in the last Samaya it is born in the last nirvāṇa, the gods Indra, etc, are said Samaya of a new Avasarpiņi. Simito worship him. These worshippings larly it must be born in utsarpin i. Then are technically known as Paftca - it must die in each Samaya of the two Mahākalyāņa. Dr. page - 114. eras, like the above. The time taken to पाँच प्रकार का परिवर्तन - Parivartana go through all this is a time cycle (Kāla (Five kinds) - Mundane souls wander - Parivartana.)
G.J. 282. in 5 kinds of cycle of wandering - 4.aufrara - (Bhava Parivartana) -
G.J. 281-282. Incamation cycle - a soul is born in hell 1. sau ufak - (Dravya Parivartana) with minimum age of 10000 years. He Matter cycle - It is of two kinds, quasi is rebom again (after other births) in karmic and karmic. No-karma, quasi- hell with 10000 years ago. This goes on karmic cycle is the time which soul as many times as there are samayas in takes in the renewing exactly the same 10000 years. Then he is reborn there set of a particualr number and quality with an age of 10000 years, and one of molecules, as it took once. Karmic Samaya, then with an age of 10000 cycle is the time taken in-renewing years and 2 Samayas and thus at every exactly the same set of a particular birth he adds one Samaya till he is born number and quality of 8 karmas, as the with the maximum age of 33 Sagaras. soul took in once. The time taken in The time taken is called hellish cycle. both of these is called one matter cycle Similarly with the celestial cycle; but or dravya or Pudgala Parivartana. For there the minimum is 10000 years and example a soul takes on a body today, the maximum is only 31 Sagaras, up to with its quasi-karmic and karmic mat- the 9th Graiveyaka. In the subhuman ter. It goes on changing both. When in and human cycles the minimum is one the course of its changes, it again Antar - muhūrta and the maximum is 3 chances to take on a similar body with Palyas. The procedure is the same as in similar quasi-karmic and karmic mat
the hellish and celestial cycles. ter, it is said to have completed one The time taken in all these four cycles matter cycle.
is called one incarnation cycle. 2. arufar - (K șetra Parivartana) 919 oferta – Thought-cycle. InnuSpace cycle - The time taken by one merable units of soul's yoga - sthāna, soul in going once: found every single
Vibratory activity make one anubhāgapoint of space in the universe consecu
bandha-Adhyavasāya-sthāna or a detively, beginning from the foot mount
gree of the passion which determines Meru.
intensity of bondage. Innumerable X 3. Ora afrontar - (Kāla Parivartana)
innumerable, Anubhāga-bandhas make Time cycle - A soul is born in the first
one kaşāyādhyavasāyasthāna, i.e, one Samaya or instant of an Avasarpiņi, degree of passion which determines the then in the 2nd Samayaofanother (next duration of bondage. Innumerable & or any other) Avasarpiņi, then in the Innumerable kaşāya etc, make one third Samaya of a third and so on, till

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Jaghanya-sthiti-bandha, i.e., minimum duration of bondage in a rational wrongbelieving person. This is Antah crore X crore sägars. One sthiti needs that the soul should pass through everyone of the innumerable yoga-sthānas, to earn one Anubhāga-bandha and then soon, to earn one sthiti. Thus it should go up to the maximum duration of each one of the 8 Karmas, of course adding only one Samaya at each step onwards from the minimum duration. When it has thus gone through the 8 Karmas and their 148 divisions, it is said to have done one thought cycle. Yalf-TATETCH - (Pañcagnisādhaka). The true Pancāgnisādhaka (one who performs austerities amid five fires) is he who has controlled the five fires : lust anger, pride, deceit and greed.
Y.C.P. 411. Pan kaprabhā (449) - That earth which has the colour of clay or mud is pan kaprabhā. Pai cayamadharma - पञ्चयाम धर्म - The five fold law. Paricastikaya - पञ्चास्तिकाय - Five existent corporeal. Pañ cendriya jāti - qofst wifat - Birth as a being with five senses, five sensed genus. Parabhāva - QAYTA - Alien quality. Parabhūta - 4401 - Different. Parabrahma - 4€ - Homogeneous brahman. Paracatustaya - Magee - Other quaternion. Paradātrvyapadesa - Agiga14221Delegation of host's duties.
Parade'sikatva - qafgretora - Enhancementof competence in attracting pupils to the right path. Paradravya-4504 - Alien substance. Paraghāta - 4411 - Annihilation by others killing another being, Other destructive. Paraghata nama karma - परघात नाम 04 - That which causes destruction by means of other's weapons etc. is the name - karma of destruction by others (Paraghāta).
S-8/11. Parajugupsā kathā - 4910241 77 871 – Contemptuous talk. Para kāla - Solat - Alien time. Parā kasthal 20181 - Swing. Para Ksetra. - The other world. Parama - 44 - Supreme Parama agama - परम आगम - Highest scripture.
4 - (paramadhya na) - Do not act, do not talk, do not think so that the soul may be attached to and fixed in itself. This only is excellent meditation. Dr. 56. Parama guru - 94€ - Excellent preceptor THEH (Paramahamsa) - A Paramahamsa is not an ascetic who eats anything and everything like fire, but one who can (like a swan) distinguish between karma and the soul intermingled like water and milk. Y.C.P. 412. Parama Jyoti - PH welfa - Unsurpassed splendour. Parama Nyāya - 44R|PT - Conclusion. Parama santi - परम शान्ति - Unrivalled peace.

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(176) Paramananda - AM - Supreme To attribute creation to deity is not bliss.
consistent with goodness, because with Paramparā - R4R1 - Modulation.
a perfectly good creator there would be
no evil or impurity in his creation; no Parampara gata - ****PIC - Hieratic,
worldly ruler desires bad actions to be Stylized, Usual type, Precursor.
committed in his country, but wordly Paramātman - P4849 - The tran- rulers are not omniscient and scendental self.
ommipotent, and they can not therefore Paramātma - 4649 - Paramātmā prevent such action from being comis described in the following terms for
mitted in their kingdoms, but deity is to the corresponding reasons. He is said be considered as perfectly powerful and to be paramārtha because he is highest benevolent as well as ommiscient, and reality. He is samaya as he is self mani- therefore no evil deeds could be comfesting in pure qualities and modes. He
mitted by deity the creator of the world, is suddha-the pure, as he is free from
for he would not give his creatures the karmas, both material and Psychical.
power of committing such deeds.
The same is the case in relation to sorHe is Keval i because his nature of
row, pain, disease and poverty. If it be ommiscience is unaided by any extra
said that pain and disease are the result neous means such as sense perception,
of the evil deeds of those who suffer He is muni (F) because of the intui- these things, then if deity is regarded as tive perception of reality; and he is the creator who gave people the power Jrāna (FI) or knowledge. Though of doing evil deeds and afterwards these are different names, they all refer punished them for exerting that power, to the same reality.
such a deity would leak the quality of Paramātmā (God) - Jainas donot deny goodness, for what would one think of the existence of God (Parmātman).God
even an earthly father who seeing his is described in Jaina scriptures, But
son about to commit some evil deed and there is a difference between the de
being able to prevent him, took no acscription of Godas given in these books
tion in the mater, but punished the son and the description given in the reli- afterwards for his sin ? gious books of other faiths. The chief
With regard to the theory that God credifference is that while Godis described
ated the world out of nothing, is there in the books of some other faiths as
any proof or argument that can be found being a creator and ruler, God is not so to support this belief ? Apparenlty not; desribed in the Jaina books. God ac
for nature does not show us that this cording to Jaina description is all-know
world came into existence out of nothing and perfectly happy soul with infi- ing; nature does not show us any single nite capacities of activity a pure and
instance where something has come into perfect soul without any material body,
existence out of nothing; everything a being that can not perish or become
that we see anything that goes into degenerate.
absolutely nothing. Physical science has proved that something does not come

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out of nothing and that a thing can not be reduced to nothing. If God created the world out of nothing he could destroy it, and this implies that being can be converted into non being, so that those who worship the kind of God that we are now considering worship a being who has the potentiality of becoming non existent. “But being and nonbeing are contradictory terms and cannot be converted into each other. Nonbeing can not become being, nor viceversa, which is obvious to common sense and to the intuition. Thus the theory that God has created the world out of nothing and can destroy it whenever he pleases is contrary to common sense, contrary to the intuitive faculty and contrary to scientificevidence and to natural law.
(Jainism : Not atheism) Parāmāņu- R414 - An indivisible particle. Paramā nu-Dravya / bhāva. 9414 Gol / 979 - Ultimate particle fluent / Phase. Paramāņu-R414 - Primary atoms, ultimate particle. Paramanu- परमाणु - Whatever is the limit of all skandhas is primary atom (ATU). That same is eternal, unsounding (silent) occupying one space point and of corporeal form. Whatever thing by its very name implies perceptual form is the essential cause of four elements, is characterised by unthinking mūrta nature and is unsounding, that is the atom. That substance which has a single taste, colour and smell and two contacts, which is the cause of sound, itself unsounding which is different from
skandhas though constituting them is parama Paramāņu-kāran a/kārya - 4414 - RUT oorf - Ultimate particle - Causal/Effectual. Paramartha - 447ef - Ultimate viewpoint transcendental. Paramarthasat. परमार्थसत् - Ultimate constituents, Transcendental realm of truth, The very true reality. Ultimately real. Paramavagā dha - 449 - The conviction of a man possessing the three kinds of supernatural knowledge, viz. avadhi, manahparyaya and kevala. Parames thi - HOT- Enjoyer of the highest status. The five supreme soulsArhanta, Siddha, Ācārya, Upādhyāya, Sädhu. Paramukhodaya - sattva · nasa - w elca Hea / 779T - Other aspect rise state annihilation, Paranindā - nefires - Censuring others. Para Parivāda kathā - 94fa791Condemnatory talk. Parapakhandakatha-परपाखण्ड कथाWrong belief gossip. Para pidā kathā - Ruçi fem - Talk, Painful to others. Parapraka sakatva - a rd - Hetero revelation. Para samaya - 46449 - False believers, The impure one. Parasamayi - 444441 - The soul which is associated with accidental and unessential qualities and modes is called parasamaya. That jiva which through desire for outer things experiences plea

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surable or painful states loses his hold upon self and gets bewildered and led by outer things. He becomes the other determined.
Parasamaya sutra - परसमय सूत्र - The sutras concerned alien doctrines. Parasa mgrahanaya - परसंग्रहनय - Ultimate general standpoint.
Para sattva - पर सत्त्व - The nature of other things.
Paraspara vivikta dravya parya yaikāntavada - परस्पर विविक्त द्रव्य पर्यायैकान्तवाद - The composite view of identity and difference. Parasparā bhāva - परस्पराभाव - Mutual non-existence.
It
Parasparanuviddha परस्परानुविद्धThe intigrated or the indissoluble. Parasparopagraha परस्परोपग्रह means rendering help to one another. Parasta - Vanquished. Parastri sevana - परस्त्रीसेवन - adultery.
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-
Paraspara śraya hetvabhasa-परस्पराश्रय हेत्वाभास - Mutually dependent hypothetic fallacy.
Paratah: By some other. Parasthana alpabahutva अल्पबहुत्व - Other station comparability. Paratattva -- What is other than itself.
-
·
-
Paratva - Priority, Proximity, Precedence.
Paravarti --Successively, Subsequent.
Paravasa - Dependent. Paravadi - Disputants.
Paravivāhakarana- परविवाहकरण Bringing about marriage, The marriage of others. Bringing about or effecting the marriage of persons who do not belong to one's family. Paravyapadeśa - परव्यपदेश - Offering another host's food as if it were one's own.
Parabhūta-- Assailed. Paradhina - na पराधीन Dependent.
Paramarsa - - Consideration. Paramarsa anumāna- परामर्श अनुमान - Syllogistic inference. Pararthaf - Subservient to an
other.
Parārthaniyata - परार्थनियत - Intent of well being of others.
Parārtha śruta (परार्थ श्रुत) - The form of words constitute pramāņa for oth
ers.
S-1/6.
Pararthānumāna - परार्थानुमान - Inference for the sake of others, Syllogistic inference.
A
Parārthānumāna परार्थानुमान statement expressive of the reason (i.e. mark or the middle term called hetu) which is inseparably connected with that which is to be proved (i.e.) the major term, called sadhya) having been composed of the minor term (called paksa, signifying a side or place etc. is called an inference for the sake of others. N. 13. Parasattva-- The negation of the nature of other things.
Parasparaśrayatva - परस्पराश्रयत्व Mutual dependence.
Paratantra - परतन्त्र
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-
-
Conditional.

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Paricaya cinha -fara fala - Cogni- zance. Paricchinna - fferyn - What is already known. Paridevana - R697 - Lamentation. Paridevana (fGGA) - Lamentation is the loud outcry (wailing) of an afflicted person by recalling the achievements of the departed and giving expression to those in order to evoke sympathy in others and secure help to oneself and others.
S-6/11. Paridh i ya - yfieita - Peripheral. Paridhana - fen - Apparel. Paridhi - uffa - Pellet, periphery. Paridhi krama - uffüsti - Peripheral series. Parigraha - yfur - Accumulation, Possessons, Attachment to belongings, Spirit of appropriation. Parigraha kathā . fue em - Talk about worldly objects. Parigraha parimapa-sfuef41To fix the size of acquisition. Parigraha sa mjiā.fUE HI - The acquisitive instinct. Parigrhītā - feta a married woman. Parihara - fler - Rejecting the evil, Expulsion, Expiation, Repudiation. Parihara - yfer - Expelling one from the order for a fortnight, a month etc. is expulsion which is another kind of expiation.
S-9/22. Parihara visuddhi - परिहारविशुद्धि - Conduct of pure and absolute injury, Refraining from himsā, Purity of non injury.
Pariharavisuddhi kalpa . परिहारविशुद्धिकल्प - The purificatory course. Parihārika - yfieifa - Enunciation. Parikalpita - ufafaya - Constructed. Parikarma - Yf4f - First division of 12th anga, Mathematical operations, Kundakundas commentary of şatakhandāgama. Parikara - Yfice - Subsidiary figures of an image. Parikarma bheda - परिकर्म भेद - Type of mathematial operations. Parikarma bheda san kalana - yfa GA - Types of mathematical operations - Addition. Parikarma bheda vyavakalana gunākāra-fice 0494579 TUICAR - Types of mathematical operationsSubstraction, Multiplication. Parikarma bheda bhagahara-fiant भेद भागहार - Types of mathematical operations - division. Parikarmabheda ghana - परिकर्म भेद 99 - Types of mathematical operations, Cube. Parikarma Bheda ghanamūla -
fiche 7189 - Types of mathematical operations - Cube Root. Parikarma bheda varga . परिकर्म भेद apof- Types of mathematical opeationssquare. Parikarma bheda vargamū la
fanfita - Types of mathematical operations - square root. Parihāsa - fere - Ridicule. Parimandala - परिमण्डल - Globe. Parimaņa - yf419 - Magnitude.

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Paroksa parimana - परोक्ष परिमाण - Indirect measure. Pariman dalya - OfATOG64 Exiguousphericity. Parinamamana - परिणममान - Manifesting. Pariņ amana - ufura - Transformation, Fructification. Pariņamana $ubha Aśubha, Suddha. furfa 14 - 3714 - The Transformation-merital, demerital, pure. Parin ata - FUG - Terminated. Parin ati - ufufa - Modification. Parin ama- f - Changeofmodification, Thought activity. Physical condition, Modification, Mode. Pariņ ņma (RUTH) - Mode - The condition (change) of a substance is a mode.
S-5/37. Anādi pariņāma - 31fcufun - Abeterno transform. sādi parin ama • Hifa fullAbinitio transform. Pariņāma - Aparivartamana, Parivartamāna-4f014 - 374 farinaपरिवर्तमान - Cyclically unchangeable transform - Changeable transform. Parin ama suddhi - परिणाम शुद्धि - The purity of Psychic state. Parin am i funt - Dynamic. Parin ami nitya - परिणामीनित्य - Dynamically constant. Paripati - feyici - Trend. Paripurn endriya - ufyuffisa - With perfectly and fully developed sense organs. Paripusta - afiye - Stout.
Pariraksaka yugala - परिरक्षक युगल - Tutelary couple. Paritāpana - fea144 - Distressormental suffering. Parişaha - fue - Affliction. Pariş krta - Foto - Refined, Sophisticated Parişaha - fue - Afflictions, Hardships. Parişahajaya - Yf4642- Tobear with the sufferings of hunger etc. for the sake of dissociation of karmas is endurance. Conquest by patient endurance is · parişahajaya.'
S-9/2. Pariş ahajaya - Yf46577 - Conquest by endurance or affliction, Conquest of hardships. Parispanda - frcq - Vibration. Paristambh iya - f772974 - Peristylar. Parisuddha pratipatti - uffla ufarafaClear conviction. Paritāpa - ufiane - Ailments. Parityakta or Parityajana dosa - परित्यक्त या परित्यजन दोष - Taking leaving or what has been thrown away or liquids when they can not be retained in the palm. Parivarddhita - ufafan - Elaborated. Parivartana - ufact-Cycle of wandering, Vicissitude. Parivartita - ufaffa - Erased, Transformed. Parivāda - qfare - Spreading false doctrines. Parives tita - ufafen - Enclosed. Pariksā - Chan - Investigation, Examination. Parīta. Tła - Periphoral.

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Paritānanta - परीतानन्त - One kind of infinite.
Paroksa --Invisible, Imperceptible.
Parnavali - पर्णावली - Foliage. Paropakārapūrna - परोपकारपूर्ण Philanthropic. Paroparodhākarana - परोपरोधाकरण - Causing no hindrance to others. Parta - पर्त - Coat.
Parva - Joint, Festival.
-
-
Parvati yaч - Peripheral. Parvati ya cattāna - पर्वतीय चट्टान Rocky cliff.
Parva (8400000) yrs. portion, Joint, Festival. Paryank Paryapti पर्याप्त Completion, Developableness, Completely developed, Complete development of organs. Parityaga - Abstain. Paryāpti पर्याप्ति - Kinds of capacity to develop, Development, Completion. Pary apta-ff-DevelopablenessThe gaining of the capacity by the soul to develope the different kinds of molecules in to their resultant bodily characteristics is called Paryapti. G.J. 84. Paryapti-Purpa - Apurpa - чaff - पूर्ण - अपूर्ण - Development complete, incomplete.
Paryapti nāma karma - पर्याप्ति नाम -Name Karma of completion. Paryapti nāma karma पर्याप्ति नाम
That which causes the complete development of the organs and capacities is the name karma of completion.
·
•
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Bedstead.
-
·
-
-
It is of six kinds-taking in of the molecules to form the body, development of the body, development of the sense organs, development of the respiratory organs, development of the vocal organ and development of the brain.
Paryapti nivrtti, Labdhi-чffiqf, - Development finished, attained. Paryapti-A hara, Sarī ra, Indriya, Svasocchyasa, Bhaşa, Mana पर्याप्त आहार, शरीर, इन्द्रिय, श्वासोच्छ्वास । भाषा-मन Development-Food, body, Senses, respiration, Language, Mind. Paryaya - पर्याय Mode, Category - qafa (Paryaya - mode) - The variations of attributes are the modes. Alapa - P. 37. Guna and Paryaya - गुण तथा पर्याय - Guna according to Kundkunda, a trait which is deeply embedded in the being of a Dravya and is therefore called - सहभावी, simultaneous or intrinsic. पर्याय - is a relatively extrinsic feature appearing in a Dravya for a time and disappearing later giving place to another paryaya. It is therefore called 'Kramabhavi-successive or extrinsic. विशेष - Specific.
पर्याय की अनिवार्यता - A dravya may be, at a particular moment, without this or that paryaya but it can never be without some 4-going with it. In this sense पर्याय - is as essential an attribute in dravya, although the former is internal and the latter external. In modern parlance, guna and paryaya together constitute the "what" whereas dhrauvya constitutes the 'that' of a vastu.
-
S-8/11.
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(182) Tur Tuta - In the view of indissolubly intimate) as it is between um āsvāti : Substance is possessed of a thing and its nature. The difference qualitiesand modifications (गुणपर्ययवद्
consists in the peculiar nature of each
and the identity in their (coinmon)abode. 5044). In contrast with siddhasena's
A real has been observed in Jaina onto view that refet comprehends, and is logy to be an enfoldment of the permaanother symbol (FIFILTRA) for, guņa, nent and the changing elements within he categorically declares that पर्याय is its being. Whether the changing elenot merely different symbol, but also a
ment is comprehensive and unitary distinct ( 479174) existing, along with
(3746) concept, designated by Divākara qui in the substance.
as Paryāya, or a dual (ta) concept, Akalamka, for instance, holds at once
designated by Divākara as Paryāya or that Guņas themselves are, or are iden- a dual (TG) concept consisting of two tical with paryāyas. (ango ya distinct elements known as guna and eft:) and that they (Gunas) are also
Paryāya, it does not impair the basic
structure of the real in so far as it (the a distinct category from Paryāyas, a fact which is sanctioned, according to
changing element) remains an insepa
rable complement of permanence. This Akalamka, by scriptural authority
approach has been envisaged by (गुणाभावादयुक्तिरिति चेनार्हतप्रवचनहृदयादिषु
Vādideva who endeavours to combiine JulyGir).
the two elements in his Vādideva approaches the problem un- Bhedābhedavāda in which Bheda is der consideration on the same lines as, represented severally by the peculiar but more consistently than : "The ques
nature (स्वरूपापेक्षया) of guna and of tion may be asked, "he abserves," Why
Paryāya and 37 by a common resiare guņas and Paryāyas, which are presumably the same, differentiate ?
dence (SR191) of guna and Paryāya, the answer would be that while guņas
in their inseparable togetherness in the always (ITHG1981) inhere in an en
Dharm i. tity, Paryāyas come one after another
Paryāya-Dravya, bhāva-9ef4-504 (Totalauguel). (Hence the two viz. Ta - Event-Fluent, phase. guņa and Paryāya, are different). It Paryaya · artha, Vyasi jana - Tifa - may, however, be observed that the 37ef, 2017 - Event Natural, Unnatural. difference between the two is not ab
Paryayastikaya- पर्यायास्तिकाय-Group solute (de) because of the fact that
of attributes. they are partly identical, which is not
Paryāyā ņ u-yojyopekṣaṇa-refung at all an incompitable circumstance (with their difference). Surely the dif
ildet0 - Admission of opinion overference between thetwo is not(as great)
looking the censurable. . as it is between a pillar and a Jar, nor
Paryayaikantavida- पर्यायैकान्तवाद - is the identity (377) between them (as Pure difference view.

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Paryāya - Kāraņa/Kārya - yufa - ARUT / aprel - Event - causal / func- tional. Paryāya-Svabhāvī/Kramabh avi - nefar - Fayrat / 58447777 - Event-co/ phased-order. Paryayami dha - पर्यायमूढ़ - Deluded by modification. Paryāya - sakti - qafa pufos - Actual or active capacity.. . Paryayarthika - पर्यायार्थिक - Reality to modifications. Paryayarthikanaya. पर्यायार्थिक नय - Stand point of modifications, The aspect of change or development, Stand point of modes. The great unconditional time. Paryāyārthika naya ( femfefas 79) Standpoint of modes. It refers to the constantly changing conditions or modes of a substance. Paryayasamasajnana - पर्याय समास 319 - Event collection knowledge. Paryudā sa pratiş edha - TGRH ya - Indirect negation. Pascata dosa-9917479 - obtaining food by means of posterior or subsequent praise. Pascima skandha . A Fast Posterior particle multiple. Paseva - ha - Sweating. Pašutva vigama - qirafam4 - Extinction of animality. Patala - 4001 - Layers, Bar. Patalaka - 92870 - Baskets. Patan ga vithika - Yaşaca - Grasshopper like. Patni - Tri - Consort.
Patākāra - 4210R - Scroll, Pattern. Patita-sata şthāna - yf-- Casade, six station. Patra - 5 - Epistles. Patralatā - ETHI - A frieze depicting. Patrasakha. पत्र शाखा - Jamb of a doorway carved with foliage. Patta- € - Plain or ornamental band. Pattasala - TESIISTI - Main ball. Pattikā - ufaft - Slablike moulding, A top - moulding Ridge, Course. Patti - ET - Band, Panel. Patrāvali - 519517 - Scroll, Foliage. Patra-Puspa - 93-909 - Floral. Patra šakhā - 4724 - Leaf border. Patthara - Tren - Basalt. Paurāņika - ukifua - Mythological, Mythical, Fabulous. Parurvaparya - Harper - Consecutiveness. Pavitra jñān nidhi - ufaa zafafer - Sarced lore. Pavitrata ufalant - Chastity. Pāda pī tha - 46416 - Padestal. Pākasalā - 4791T - Kitchen. Pākhaṇ da - Yous - Devilry. Pakhandilinga- पाखण्डीलिङ्ग- Insignia of false ascetics. Palaki.415707 - Palanquin. Palana - 41579 - To cherish. Pana - Y6 - Water, Liquids. Pānimuktā gati - uforonfa - Transmigratory motion. Papa - 919 - demerit, Sin, Inauspicious. Papa (999) - Sin - Bad will or evil thought is sin.

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(184) Papaliva-पाप-जीव- Demeritorious Parinamika bhava - पारिणामिक भावsouls.
Inherent nature, Natural activity of the Pāpa nirodha - 979 FRIET - Cessation
soul, Transforming phase, Naturally of sin.
transformingphase, The manifestations पापास्त्रव- Inordinate taste for worldly
depending upon the soulalone are natu
ral. things, impure emotions, bankering for and indulging in sensual pleasures caus
पारिणामिकी बुद्धि - The parin amiki is ing anguish to fellow beings and slan
defined as the intellection which fulfils dering them openly or covertly; these
its purpose by means of inference, reaconstitute the springs of evil.
soning and analogy, which develops The different animal instincts, the dif- with the maturity of age, and which
results in well being and salvation. ing senses, suffering and wrath, unde
Anir. 942. sirable thought and corruption of the Parişada - RUC - Courtiers. faculties of perception and will these Parisada (RTC)- They are the friends constitute the springs of evil.
and companions in court, that is courtPāpopadeśa - 441677- Sinful advice. iers.
S-4/4. Pāramparika - roy - Classical. Pārakhi - Yra - Connoisseur. Pārmarthika no - agama dravya Pārsva · mof - Twenty third kşetra - Yr4fefas À BITA 529 - Tirthařkara of the jainas. Supreme gauged quasi revelation flu- तीर्थकर पार्श्वनाथ (Tirthamkara ent quarter.
Pārsvanātha) was the twenety third Parmarthika pratyaksa - पारमार्थिक
Tirthamkara of this age according to प्रत्यक्ष - Supreme gauged direct percep
Jaina tradition. Modern researches have tion, Transcendental.
now established with fair certainty the Parasparika sambandha - पारस्परिक
historicity of Pārsvanātha. He lived Hope - Inter connection.
about 246 years before the nirvāņa of Parigrahiki kriya - ufulfech foten Vardhamāna Mahāvīraand was a Jina. - is preserving in one's attachment to There is no doubt that Jainism prevailed worldly objects.
S-6/4. even before Vardhamāna and Pārinamika - yifufua - Inherent, Pārsvanātha the last two Tirthain karas. Natural.
Vardhamāna was not so much the Pāriņamika - (qifvf4) - Inher- founder of Jainism, he carried the traent nature - The essential nature of the dition of Jaimism as banded over by the soul irrespective of Karmic matter is earlierTirthamkaras.(बुद्ध तथा पार्श्वनाथ) the capacity inherent in the soul. . Gautama, the Buddha is said to have
S-21.
practised the ascetic practices of the Pārsvastha - 480p Prone to laxity śramana tradition, like pulling the hair and the like.
(KesaLuff cana). and fasting. He begged

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for food in the tradition of Jaina practices of asceticism prevailing at the time of Pārsva. The practices that the Buddha followed in the early stages of his ascetic career were this śramanic practices, prevailing in the Jaina codes of ascetic life from the pre-Mahāv ira times, at least from the times of Parsva. Some scholars are of the opinion that for some time in the early stage of the self-denying career, the Buddha followed the tradition of pārsvanatha. The Buddha was influenced in his ascetic career by the teaching and methods of Parsvanatha. In the Anguttara Nikaya, it is said that Buddha's uncle 'Bappa Sakya' was a niggan tha śrāvaka', following the tradition of Pārsvās teachings. It is therefore, clear that Pārsvās tradition was known as was followed at the time of Buddha and Mahavira. It has also been said that Mahavira's parents followed the tradition of Pārsvās teachings. The custom of Varṣāvāsa refered to in Mahāvagga must have been influenced by the Parsva cult. Tirthamkara Mahavira is said to have mentioned that he was preaching what the earlier Tirthamkara pārsva preached. Tirthamkara Parsvanatha was the predecessor of Mahavira and Pārsva tradition was prevailing at the time of Buddha and Mahāvira.
Tir. 1-2. पार्श्वनाथ - Parsvanāth flourished towards the end of the ninth century B.C., i.e., 250 years before Mahavira. He was a religions teacher of great emi
nence and had a fight against the Brahmanic tyranny of caste system and the preponderance of Himsa (i.e. Killing) of animals in Vedic sacrifices which was gradually filtering into the east from the western part of India. He, therefore, threw open the doors of his religion to all persons without any distinction of caste, creed or sex. Both males and females could enter the order of Pārsvanatha on the basis of equality. He preached the four great vows i.e., Ahimsa (i.e. non injury), 'Satya' (i.e. truth), Asteya (i.e. abstinence from stealing) and 'Aparigraha' (i.e. non attachment to worldy things) and emphasised the necessity of observing strict asceticism as a means for the attainment of salvation. Moreover, Pārsvanatha divided the followers of Jaina religion into four categories according to sex and strictness with which the members practise the injunctions laid down by the jaina religion, viz. (i) yatis or Sadhus or Munis, i.e.male ascetics; (ii) Āryikas or Sadhvis, i.e., female ascetics; (iii) Śrāvakas, i.e., male laity and (iv) Śrāvikas, i.e. female leaders to look after and supervise the conduct of members comprising the order shows that there was a pretty good arrangement to govern and organise the jaina community from the earliest times. In fact, this is one of the important reasons put forward for the rervival of jainism in India as against its rival Buddhism. J-47. पार्शवनाथ - Parsvanātha is supposed to have attained nirvana about 250 years before the nirvana of the 24th Tirthamkara Vardhamana Mahavira.

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He was the prince and the son of Asvasena, the king of Banaras. His mother was queen Varmālā or also called Vāmā. He renounced the world at the age of thirty and practised severe penance on the mount Sammedasikhara. It is located in Bihar. The mount is even now called Parasvnatha hill. He preached his doctrine to the people for seventy years and after attaining the age of one hundred years in 777 B.C. attained the supreme state of nirvāṇa.
Tir. 2.
पार्श्वनाथ की शिक्षायें - (Teachings of Pārsvanatha) -Pārsvanatha formulated four vratas-I-abstinence from injury to living beings (Sarva prāṇāti kramaṇa-viramana, 2. Truth speaking (Mrsavāda viramaņa) 3. Not accepting what is not given (adattadana viraman aand 4. (Sarva Bahisthādāṇa viramaņa) non-possession. The fifth vow brahmacarya was later included by Mahavira. The environ mental circumstances, like the laxity in general behaviour and also in the Sai gha, must have caused Mahāv ira to include the fifth injuction for the sake of maintaining the social health and the discipline in the Sangha. It is said in the Mulācāra (7.36-38) that Tirthamkaras prior to Mahavira also preached the need of Samayika and Samyama. Mahavira brought about certain modifications in the practice of these codes of conduct. Tir. 9. Parsva bhaga - पार्श्वभाग - Lateral
face.
Parsvakoṇa-a-Side edge. Paritapiki kriya - पारितापिकी क्रिया - is causing pain to the living. S-6/4.
पार्वती - Consort of Siva of the Hindu pantheon, mother Goddess.
Pāsana पाषाण -
Sandstone.
Pātimukhoddesa - पातिमुखोद्देस - Reci
tation of monastic code.
Patra Recipients.
Pātra viśesa - पात्रविशेष - Superiority of the recipients.
.
·
·
Pāvāpura - (पावापुर) Lord Mahāv ira attained Nirvana in a park, near pāvāpura, roundabout which there were many ponds or lakes. At present, the site of the nirvana of Mahavira is accepted near Bihar Shariif in Patna District, where a magnificent Jaina temple stands in the centre of a big lake. Payala -- anklets. Petaka Basket. Pichi--A whisk of the softest peacock feathers, Bunch. Pihita dosa - पिहितदोष - Taking what is covered with green leaves and other such things or even with heavy thorugh prāsuka (pure) articles. Pinda fque - Lump.
Pin dali - पिण्डली - Shank Pipasā पिपासा - Thirst.
Pis tapesana - पिष्टपेषण - The act of grinding what has already been ground to dust.
Pita - Yellow. Pītalesya - पीत लेश्या - Yellow com - plex.
Pitha Socle or Pedastal base, Podium, Basement, Terrace. Polish - पालिश - Embelishment.
Posaka - Outfits.
·
-
-

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(187) Prabh ā . 4997 - Lustre.
personal salvation. He is bound to share
the wisdom with others and he must Prabh aman dala - 97914056 - Nim
take with him as many as are willing to bus.
walk the path with him. This necessarPrabhāsvara - y10 - Luminous. ily implies that the englightened person Pithikā - alfo 47 - Entablature.
should not be confined to any particular
place. He must go about from place to Prabha valī - gerast - Nimbus round place carrying the torch of light and an image.
wisdom thus spreading the true knowl
edge and true faith in all parts of the Pota - UTA - Unumbilical birth without
country. This roaming about from place any sac or shell covering.
to place, spreading hope, wisdom and .;: Pota - ta - In the case of young ones charity for the benefit of the whole of certain animals, the limbs are devel- society called Dharma Prabhāvanā, one oped without any covering and the of the essential characteristics of the young ones are able to move about
right believer. This characteristic was from the moment of their birth.
present at its maximum in the life. S-2/33
Prabhutvaka la · - Hege Prabuddha - Tolosa - Staunch.
mony. Prabhāva- 4419 - majesty, First term,
Pracala -Yami - Drowsiness, sleep in Variant
sitting posture. Prabhāvasālī - 4412ST - Virile,
Pracalā-pracalā - YASI-TEC - Glaring.
Heavy drowsiness (Intense steep in sit
ting posture) Prabhāvi - 9101 - Arbesques.
Praca n dana - YoU57 - Anger which Prabhāvanā - 491971 - Propagation
provokes anger in others. of teachings ofjina Publishing the great
Pracaya - Taza - Conglomeration, ness of Jaina doctrines.
Common difference. प्रभावना - The self which mounted on
Pradakșiņā - teleron - Circumthe chariot of knowledge roams about
bulation. as it pleases (shedding the light of wisdom), is to be considered a right
Pradakṣiṇāvarta - saapad-Schebeliever who is engaged in propound
matic curls. ing the Jaina faith.
Pracura sa mkhyaka - sguield - This emphasises the social aspect of Prolific. religious faith. A person who is Pradaksin apatha - Yar 1199 - Amequipped with knowledge of reality
bulatory passage. and who is therefore engaged in self realisation should not be satisfied with Pradesa . GT . Space points, The his own personal acquisition of the quantity of matter, Units, Particle, Event, sublime wisom. He must place the Point. benefit of his achievement at the dis- Pradesa-9641 - Measuring the karmic posal of the other members of the so
molecules with the measure of the spaceciety. There is no such thing as isolated
point is space.
S-8/3

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प्रदेश - That portion of Akā's a which is obstructed by one indivisible atom is known as Pradesa. Dr. page-29. प्रदेश – Prade'sa is obstructed by one indivisible atom of Pudgala and can give space to all particles. Dr. 27
Pradesa - प्रदेश (Indivisible, inseprable parts) - The indivisible parts of a substance are called "Prade'sas". They are thought only in imagination. In any particular soul there are innurmerable pradesas; and any particular dravya has many prade sas (The atom has no prade sas.) In every prade sa there are infinite capacities of performing common action in innumerable ways of acting together. In innumerable ways. "Capacity refers to the future, capacities are future modifications.
-
-
Jainism not Atheism P. 25 Pradesa--Prade 'sas are indivisible units, atoms. Pradeśa bandha - प्रदेशबन्ध - Space bondage of separate spiritual shifting, Point bond, Particle bond. Pradesa bandha - प्रदेश बन्ध - Determining the quantity of karmas is spacebondage. S-8/3 प्रदेशबन्ध That is, the number of karmic molecules which attach to the soul.
Prades atva - - Pointedness. Prades odaya-- Non affecting rise, Point rise.
Pradeśa pracayatva - प्रदेश प्रचयत्व Multitude of space points. Pradosa - When someone is giving an exposition of true knowl
•
(188)
-
edge, which is the means to the attainment of liberation, another person is spiteful and malignant in his attitude towards it. This is spite. S-6/10 Pradhanata प्रधानता - Preeminence.
Pradipta -- Glowing. Pradhvansābhāva - प्रध्वंसाभाव - Subsequent/post/posterior non existence. Praphulla - Jubilant. Praganana anuyoga dvāra - प्रगणन अनुयोगद्वार - Mathematical measure study. Prahina - - Suppressed. Prajnaptif- Sum of opinion. Prajaptisat- प्रज्ञप्ति सत् - Subjective
notions.
-
·
·
Prajna-Wisdom, Reasoning, Extra ordinary learning, Intuition. Prajnapani -- Informatory. Praj naśramana rddhi - प्रज्ञाश्रमण ऋद्धि- Intellect ascetic prodigy. Prakarana --Discursive treatise, Expository treatise.
Prakarana sama - प्रकरणसम - Countervalid.
Prakara nasama प्रकरण समा Parity per neutralisation. Prakata
Prakatata - प्रकटता
Manifestation.
Prakāra prakāri bhava - प्रकार प्रकारी
Substance attribute relation.
·
- Emerged.
-
Prakasa - Illumination.
Prakasa sakti - प्रकाश शक्ति - Light energy.
Praka sa svabhava - प्रकाश स्वभाव Luminous nature. Prakasamana - प्रकाशमान - Resplendent.

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(189) Prakā sapu nja - 441210st - Lighting Prakrti vibhāga - Mūla / Uttara - flash.
wępfa fa mi - 199 / 3TR - Configuration Praka sana - 1949 - Exposure. type-primary/Secondary. Praka'sya - 4199 - Liable to be re- Prakrti-Svodaya/Parodaya- uefavealed.
स्वोदय / परोदय - Configuration - Own Prakirņaka - YouTufco - Prakirnakas
aspectother aspect rise. are like citizens, such as townsfolk and
Prakrti-sattva yogya - yzfa-heatre peasants.
S-4/4 Configuration able to state function. Prakrşta - Yese - Abundance. Prakrti-samkrama yogya - yeh far Hisha Prakrştārtha - yeneref - Ultimate stres - Configuration able to transit. meaning.
Prakrti-Sapratipakşi · Tepfa 18Prakrti - ugofa - Primordial matter,
fargent- Configuration with counterpart. Ilustration.
Prakryiā - yfe41 - Process, Operation. Prakrti - uefa - Nature.
Pramā ņa-Gananā, Laukika, LokoPrakrti - uansfer - Physical existence.
ttara - 4419- al-circ i plantare Prakrti-Anandi-sādi-yofa-3761fa- Mathematical, universal, Post UniverHif - Configuration ab a eterno / Ab sal measure. initio.
Pramattasamyata- प्रमत्त संयत - Stage Prakrti bandha - yola - That is of imperfect vows.
S-9/1 nature of Karmic matter which has Pramāņa - 4414 - Bodily stature. invested the soul.
Pramā ņa-Dravya, Kşetra, Kāla - Prakrti sattva - uefa #ra - Configu
4471-924, 95, TTS - Measure-Fluent, ration state.
Quarter, Time. . Ksetravipāki prākrti -alfaut Pramāna - Bhāva, Phase, Purport. yen fa- Quarter ripening configuration. Pramā ņa-Phala, Icchā, Labdha, Prakrti-Pup ya/Pāpa - sofa-yuell Rasi - 410-487, SET, MOET I ZIET - 479 - Merital/Demerital configuration. Measure- Fruition Required, acquisiJiva vipaki prakrti - Fitafaye t ion. yofa- Bios ripening Configuration. Pramā na-Yojana/Rās i Nākya - Prakrti bandha - प्रकृति बन्ध - Type 14-15, TFT, arcp - Measure yojan/ bondage, Configuration bond.
Set/Sentence.
Pramā na-Saptabhangi - 940 1997Prakrtibandhapasarana- प्रकृतिबन्धा
497- Measure-Seven combinations. TARU - Configration bond reduction,
Prameyatva guņa-yuta tu - MeaConfiguration bond regression.
surable control. Prakrti-Dhruva/Adhruva - Yofa
Prakrti-Ghāti-Aghāti - yepfa aifa, ya39a - Configuration polar/Non
3tafa - Configuration Destructive - Polar.
Non destructive.

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(190) Prakrti raman iya - santa muita - Pramāņa - 4419 - That which knows Picturesque.
rightly, that by whichanything is known Prakrti-Säntara-nirantara-sofa- or knowledge alone is pramā na.
S. 1/10 HITR/ FARCT - Configuration Discontinuous / continuous.
Pramā ņa · Valid knowledge is the
knowledge which illumines itself and Prakrti-Ubhaya / Yugapat uafa
other things without any obstruction. 399, 9746 - Configuration both, Si
N. 1 multaneous.
HUT - Pramā ņa - A pramā na takes Pudgala vipak i prakrti-yaralanait the whole of a real as its subject matter. uefa - Matter ripening configuration.
Sapta - P. 19
A total comprehension of reality is the Bhavavipaki prakrti - भावविपाकी
knowledge of the Prama na type. uefa-Birth to death ripening configu
Sapta - P. 19 ration.
प्रमाण- Theknowledgeofreality which Praksepa - 7874 - Projection.
enlightens the wbole of it simultaneously Prakṣepaka - 44 - Projector.
is the Prama na. Praksepabhāgahāra - 499-MER- WAT 7811 747 519 KPET - Relation Proportionate divisor.
between the naya and Pramāna types Pramattasamyata • प्रमत्तसंयत - The
of knowledge - A pramā na has a difAscetic of sixth spiritual stage. Those
ferent taste (essence) from the aggrewho perform their duties, but who are
gate of nayas. Paicā, Verse 675. subject to fifteen faults, Non vigilant,
Negation is preceded by affirmation Imperfect self control Imperfectly regu
and affirmation bynegation. The knowllated
edge which comprehends the union of Pramatta yoga-प्रमत्त योग-Passionate
the two is the Prama na. vibrations.
Paicā - 665. Pramatta yoga - 44 UMT - Pramatta
A naya is not admitted as an antithesis connotes passion. The person actuated
of a Pramāna because it embodies a by passion is pramatta. The activity of such a person is pramatta yoga.
type of knowledge. It is a part of the S. 7/13
Pramā nas. A nayais neither a Pramā na Pramattavirata - प्रमत्त विरत - Imper
nor an antithesis of Pramā na, being
free from contradiction. fect vow. Pramada - YHTG - negligence.
(Naya - verse 10) Pramada - 4416 - Negligence, It is
Nayas are the parts of the Pramā nas. included in misinterpreting the injunc
śloka 1.6.5. tions and indifference to observe them.
प्रमाण की परिभाषा - In the Jaina tradiIt is indifference to laudable activities. tion Siddhasena Diva kara and Ācārya
S. 8/11 Samantabhadra define valid cognition
by pointing out that it is its nature to

Page #210

(191) reveal itself as well as its object. thing, they would always determine the Akala nka, although he accepts this as mode or an aspect of it, not determined one of the defining characteristics of by the other. So, for us, says Aklanka, valid cognition, considers harmony or the phrase, grasping the-hitherto non-discrepancy (avisa mvā da) to be ungrasped means determining the hitherthe true mark of valid cognition. For to-undetermined mode. Akalanka him non-discrepancy ( 3faciais) is to seems to relax this condition in the case be true mark of valid cognition. For
of memory. Thus he is not serious about him non-discrepancy of cognition
the condition in the case of memory. So, means its not being sublated by other
it ultimately-boils down to this that the valid cognitions as also its self-consis- essential characteristics of valid cognitency. By non-discrepancy he also tion, according to Akalan ka, are its means the correspondence of cognition non-discrepancy, its ability toenable us with the nature of its object. Sometimes to attain the object capable of purposive he also means by non-discrepancy the activity, and its determinate nature. It is coherence between the cognitive and
interesting to note that to be consistent conative activities. In addition to non- with the doctrine of non-absolutism discrepancy, definiteness or determi- Akala ka considers all empirical cognateness is regarded by him as one of nitions to be valid as well as invalid. No the essential characteristics of valid empirical cognition is absolutely valid cognition. He observes that even non- or absolutely invalid. Yet we call a discrepancy of cognition is impossible cognition valid, if it by far corresponds without its possessing a determinate with the concerned external object and nature. He has also introduced in his we call it invalid if it is mostly not in definition of valid cognition the adjec- consonance with the form of the contival phrase - 'grasping the hitherto cerned external object. The realisation ungrasped in order to qualify valid that the powers of the sense organs are cognition. The influence of limited seems to have led Akalar ka to Dharmaki rti is evident here. It might
famulate such a view. But Akalan nka be said that for the Buddhists who are
would not deny the absolute validity of momentarists it is alright to consider the highest transcendental perception valid cognition to be a cognition per
called Kevala-Joa na which requires taining to quite a new object. But for the
not media or sense organs and mind to Jainas reality is relatively permanent.
grasp its object. This suggests that the Hence it is not proper for Akalan ka to
theory of non-absolutism is not to be insert the adjectival phrase pertaining applied without discrimination. For if it to a novel object in his definition of
were so applied even the perfect knowlvalid cognition. Akalan ka replies that edgeof an omniscient being would have reality, since it is relatively permanent, to be regarded as partly valid and partly possesses innumerable modes. Hence invalid. But here the operation of noneven if two or more cognitions could absolutism ceases. Hence, it is said that operate in relation to one and the same even Anekā nta itself is anekā nta, that

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is in certain spheres it operates and in certain others it does not. प्रत्यक्ष के दो भेद - Akalaika, following his predecessors, divides perception into twocategories :empirical (Hilafet) and transcendental (you). The former requires the help of sense-organs and mind for its emergence, the latter does not. For, this latter is dircetly generating soul without the intervention of sense-organs and mind. The transcendental perception is again of threetypes - Avadhi Jmāna, Manah-paryāya Jhāna and Kevala-J Tā na. HiQGE URTET – Empirical per- ception Sense perception - sense - Organs are a condition of sense percep- tion. Aklanka observes that the cogni- tion which is generated by the senses and which is capable of avoiding the underisable and attaining the desirable (i.e. which enables one to avoid the undesirable and attain the desirable) is sense perception. At another place he defines sense-perception as a knowl- edge due to sense-organs and mind. The soul, the object etc. are here not mentioned as conditions of sense perception because they are not peculiar to sense perception. For this very reason it is possible to avoid, in the definition of sense-perception, the mention of mind as a condition of sense-perception. Akalanka has at times done even that. इन्द्रिय प्रत्यक्ष के भेद - According to Akalan ka and other Jaina logicians sense perception can be analysed into four stages - Avagraha, 'Tha' avaya and Dhārnā. These four stages are usually described as types of sense
perception. But it would be more appropriate to treat them as four stages of sense perception because this is what they turn out to be when psychologically analysed. The correctness of this interpretation can be seen from the fact that Akalan ka himself states that an earlier form develops into the next subsequent forms and that all of them are of the same essential nature.' Aklanaka defines avagraha as that determinate cognition of the distinctive nature of an object which follows in the wake of the indeterminate cognition of the pure existence of this object, an indeterminate cognition which in turn is consequent upon the contact of the sense organ with the object. On the contact of the sense organ with the object there arises the indeterminate cognition of pure existence (san-mā tra-darsana). This indeterminate cognition then develops into the determinate cognition of the object. This is called avagraha. Thā is defined by Akalanka as the striving for the knowledge of) a specific characteristic of the object cognised by avagraha. This Inā is different from doubt for the reason that it positively possesses the elementofascertainment, The definition of avāya given by him is as follows. Avāya means the ascertainment of the specific features of an object. In other words, avā ya is the determinate cognition of a specific characteristic of an object. It arises from the exclusion of the wrong and ascertainment of the right. Akalan ka defines Dhārna as the condition of recollection, a condition called Samskāra (trace). But this samskāra

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(193) or trace is not psychological in nature. pacities developed by them through It is a species of cognition. It is, we may merit (spiritual discipline). Owing to say, of the nature of mental disposition. the varying degrees of destruction and Upādhyāya Yashovijayaji seems to subsidence of the karmic veil, there is reserve the term Samskāra for psy
acorresponding variation in the degrees chological traces only; hence he states
of remoteness-spatial and temporal-of
the objects to be grasped by a type of that samskāra or vā sanā should not be considered to be of the nature of
avadhi-jmā na. The highest type of cognition.
avadhi-j ma na can know a material thing Preto R48 - Transcendental per
that may be anywhere in the universe
(Loka) and that might have taken place ception; The transcendental percep
at any time in the past or might take tions-which are due to the special ca
place at any time in the future. It grasps pacity of a soul and which require no media in the form of sense-organs and
a material thing lying anywhere in the
universe but not beyond the universe mind - are of three types, viz. avadhi
because material things are not there jiāna, Manahparyaya-jwāna and
beyond the universe, that is, in the space Kevalaj māna. According to the Jainas,
outside the universe (alokākā sa). It asoul is inherently capable of cognising
can not perceive all the modes of all the all the things along with all their char
thingsmaterial and otherwise not all the acteristics however remote in time and
modes of all material things but only place any of these things might be. It
some modes of all the material things. is only because of the karmic veil that this capacity is obscured. But it is quite
The lowest type of avadhi-jiāna expossible that though the veil of karma
tends to a very small fraction of space
and knows the material things that fall is not completely removed, the rel
within that much space. As regards time evant knowledge-obscuring karma is
it can penetrate only a short layer of it, removed. Such removal may be by degrees. And corresponding to the
second-rather less than a second. It can degree of the removal of karma, the
perceive only a few modes of the madegree of supernormal perception also
terial thing that happens to be its object. varies. Omniscience arises when there
On the whole avadhi-jwāna is divided is complete destruction of the obscur- into six types; for the details thereofone ing veil. But when the destruction-and- may refer to Rājvārtika 1.224. subsidence of this veil is of a lower 71: puust - Mind, according to degree two other varieties of transcen- - Jainas, isamaterial substance. Its modes dental perception make their appear- are its different changing states running ance.
parallel to the acts of thought. Every अवधिज्ञान - In avadhi one perceives state of our mind is a particular mode of such things as have a form, that is, the mind substance. As our states of material objects. This facully differs in thought change, the mind also changes scope and durability in different indi- correspondingly. Thus every mode of viduals on account of the different ca- thought is appropriately reflected in the

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mind substance. The direct apprehen- sion of the modes of mind is called manah-paryaya-j wāna in the Jaina philosophy. All this means the cogni- tion of the states of thought is nothing buta direct perception of the modes of the stuff of which the mind is fashioned. Although, there is, among the Jainas, a general agreement as to the nature of Manah-paryaya jñāna, they differ as to what constitutes its proper object. Jinabhadra rejects the possibility of a direct cognition of the external objects thoughtof by other persons. He isof the view that they are cognised through inference. Only the modes of the mind substance are here directly cognised. Pūjyapada widens the scope of this knowledge by granting the possibility of direct perception of the external objects too that are thought of by other states of mind as only the media through which external objects are perceived. Umāsvāti too grants the possibility of a direct perception of the external things thought of by others. Only human beings can acquire the capacity for this type of perception and this they do through a rigorous spiritual discipline. The Jainas recognise two varieties of manah-paryaya-Rjumati and Vipulmati. The former is less pure and sometimesfalters. The latter is purer and lasts upto the rise of omniscience. dari - Omniscience, for Akalanka means simultaneous knowledge of all the substances and all their modes, that is, their modes whether belonging to the past, present or future. The possibility of omniscience is implied in the Jaina conception of soul. A
soul in its pure form possesses knowledge infinite. It is omniscient. But this faculty of it is obscured by the veil of knowledge-obscuring karma. This veil can be removed totally by the practice of meditation and self control, just as the obscuration of the sun or the moon caused by cloud can be removed by a blast of wind. And it is when this veil is removed totally that omniscience dawns. Akalanka proves the possibility of omniscience in the sense of an independent faculty that enables a soul to cognise everything. If supernormal perception is inadmissible, how can we have - as we certainly do-the not discrepant astrological divinations? Hence it should be conceded that there is a faculty of direct knowledge which is super-normal and extrasensory and this faculty is nothing but omniscience. The very progressive gradation of knowledge necessarily implies the highest magnitude of knowledge attainable by man. If a person has no inherent capacityto know everything, he will not be able to know everything even by means of the Vedas. Again, the impossibility of omniscience can not be established without one having the knowledge of all the persons of all times and climes. That is to say, one who rejects omniscience in the case of all the persons of all times and climes, must himself be an omniscient person. After thus offering the positive arguments. Akalanka takes recourse to the negative argument that it is certain that there is no contradictory prama na to reject the established omniscierice. He substantiates this argument by examining the various so called contradictory

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prama nas advanced in this connection.
निर्विकल्पक प्रत्यक्ष - Indeterminate sen sory cognition or pure sensation. निर्विकल्पक प्रत्यक्ष के विषय में जैन दृष्टिकोण - According to the Buddhist logicians, only pure sensations which are indeterminate cognition devoid of all thought element whatsoever are of the nature of perception. The Jaina logicians, on the other hand, declare that only determinate, thought-involving cognitions can be of the nature of perception (Pratyak sa Prama na). Logicians following other systems in the main maintain an intermediate position. For them both indeterminate and determinate cognitions could be of the nature of perception ( प्रत्यक्ष प्रमाण) So their task is to counter the Buddhist view by showing that determinate cognitions also could be of the nature of perception. But the task of the Jaina logicians is two-fold. They have to prove on the one hand that indeterminate cognitions can never be counted as perception (प्रत्यक्ष प्रमाण) and on the other that only determinate cognitions can be so counted. Thus like the Nya ya Vaise sikas, they establish the validityof the determinate cognitions generated by sense-object contact, but in addition they prove the invalidity of all indeterminate cognition. In their first task they are naturally assisted by the NyayaVaisesikas and the Mimamskas as this is their common concern. In the second task they are helped by the terms and conditions laid down by the Buddhist logicians themselves in their definition of valid cognition. viz. effi
ciency and non-discrepancy. The Jaina logicians too, following in the footsteps of these Buddhist logicians define valid cognition as efficient and non-discrepant. But they rightly observe that indeterminate cognition being never efficient and non-discrepant can never be regarded as valid. सविकल्पक - Determinate. अविभक्तआलोचन - Indeterminate perceptual cognition.
U-Immediate cause.
बोधाबोध स्वभाव सामग्री - Aggregate of the conditions physical and cognitional. वैशद्य - Vividness.
सविकल्पक ज्ञान का प्रामाण्य - Akalan ka seems to have taken great pains to establish the validity (H) of the determinate cognitions generated by sense object contact (This is the direct contrast to Buddhist position). The following are the main reasons adduced by him in this connection. The object of an indeterminate cognition and the corresponding valid determinate cognition is the same. The determinate cognition in question is not contradicted by a subsequent conative activity. It determines what is hitherto undetermined. It may co-exist with the thought or conception (that is, the determinate cognition) of another thing. It has vividness natural to it because it is generated by sense-object contact. Of course, it involves memory images but they are revived and controlled by the concerned sense object contact. There is here no unrestrained flight of imagination. The attention remains centred on the presented object itself. It does not move in the realm of pure idea (that is, idea unconnected with the object presented). The

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recollection of convention or a name of the object could not deprive this determinatecognition of its perceptual character. Though we remember the conventional name of the object before the determinate perception takes place, yet the remembered name does not take away from forthcoming determinate cognition its perceptual character. The recollection of convention could not affect the perceptual character of the cognition in question. Certainly, this recollection can not render obscure the nature of the thing presented to the senses. attestato - The three conditions of a valid hetu, according to Buddhists are -(1) The Hetu or middle term must be present (and never absent) in the subject of inferencei.e.minor term. (2) The middle term must be found only in things known to have the Sādhya or major term. (3) The middle term must be only absent (and never present) in things in which the major is known to be absent. The introduction of the practice "eva" in (2) and (3) at proper places implies that a betu bas a necessary connection with the să dhya. Thus as a hetu's necessary connection with the să dhya is covered by the conditions (2) and (3) they being a modification of corresponding conditions of the Nyaya Vai'se sika scheme - there remains no possibility of its being either counterbalanced by another betu or contradicted by a non-inferential Pramā na. So, for the Buddhists the conditions (4) and (5) formulated by the Nyaya-Vai'se sika logicians become redundant. It is noteworthy that the Buddhist's insertion of the particle "eva"
(a) in his conditions (2) and (3) makes them say exactly the same thing. The usual criticism of the Buddhist doctrine is also based on this very fact. However the Buddhists in question say the same things, though of course, in different ways. बौद्धों के त्रैरूप्य हेतु की अकलङ्क के द्वारा
आलोचना- A valid hetu must have its 'Sapaksas' and 'Vipak sas'. This is quite wrong. There are cases of a valid hetu having no 'Sapak sas'or'vipak sas'at all, These considerations are particularly applicable in the cases where the 'Pak sa' is everything (Sarvam). For a Sapak sa must be something other than the Paksa (though known to possess Sãdhya) but nothing can be other than everything; Similarly, a Vipak sa mụst be something other than thePaksa (though known to lack sa dhya) but nothing can be other than everything. So ultimately the essential conditions of a valid hetu would be (1) its presence in the Paksa and (2) its necessary connection with the Sadhya (and a connection with no reference to Sapaksas or Vipak sas). The Jainas goa step further, for according to them the first of these two is not an essential condition of valid hetu. A valid hetu may not even have a paksa. It is on this ground that Akalanka criticises the first condition of the Buddhist thesis of Hetu trairūpya and the Nyāya-Vai sesika thesis of Hetu pa ficarūpya. Akalan ka asks the Buddhist logician to point out a paksa is Akasa orkā la. Theinference takes the form. In this Akas ā the Robin i constellation will appear in the next moment because at present there rises in

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this Akas ā the Krttika constellation at present. Akalanka objects to the habit of making cosmic substances the pak sa in an inference because that would lead to over absurdity, that is, in that case no hetu valid or invalid would lead to overabsurdity, that is, in that case no betu valid or invalid would be without a Pak sa. Take the following example of obviously invalid inference; 'There is fire on the sea because there is smoke in the kitchen. On the Bud- dhist view even here the hetu - "there is smoke in the kitchen' - should not be considered to be devoid of a pak sa. H has the universe as its Pak sa. We may state the inference in the form : "The universe bas fire on the sea because it has smoke in the kitchen. So Akalan ka concludes that it is better to admit that there are some valid hetus that have no Pak sa than to posit cosmic substances as Pak sа in the case of such hetus. Thus according to the Jaina logician there is only one essential condition of a valid hetu and that is its otherwise - unaccountability. Byotherwise - unaccountability they mean its necessary universal connection with the Sadhya. हे त्वाभास - Fallacies of reason (Hetvā bhāsa) हेत्वाभास के विषय में अकलङ्ककीमान्यताAkalan ka bas tried to be consistent with his doctrine of 'one condition of a valid reason. Though he accepts all the fallacies of reason recognised traditionally, he observes that there is in fact only one fallacy of reason and that is called asiddhaor aki I citkaraby him; all the other fallacies are mere species of this one fallacy. Asiddha or aki icitkara, therefore, means that fal
lacy of reason which results when the sole condition of a valid hetu - the otherwise (i.e.in the absence of Sa dhya) unaccountability of the hetu - is violated in different ways, there arise four fallacies of reason that constitute the species of a single fallacy. They are asiddha, sandigdha, viruddha and akifícitkara. Asiddha and aki citkara are here understood by Akalanka in a restricted sense. The asiddha fallacy occurs when hehu does not reside in Pak sa. But Akalar ka andother Jaina logicians have not recognised the residence in Pak sa to be an essential condition of a valid hetu. So how could they say that when hetu does not reside in Pak sa there arises the fallacy of reason called asiddha ? By aki ficitkara Akalanka here means a fallacy of reason that results when the reason is adduced to prove a thesis that is either already proved or is contradicted by other valid cognitions. But then these two types of aki Tcitkara can not really be treated as fallacies of reason. They are in fact fallacies of thesis. 37797 as farg age and - There are four conditions that make a person an apta. (1) He should know correctly the fact stated by him (2) He should have no desire to deceive others (3)He should have a desire to speak out the truth. (4) He should have his concerned sense organs in perfact order. 300 tican-Akalanka recognises the possilbility of the knowledge of the intemal quility absence of narrow love and hatred which as we have already seen, makes a person an authority. He opines that a man's good and bad overt behaviour is governed by and caused by

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(198) the internal good and bad qualities re- its nature wbich consists in its persisspectively.
tence through the going up of its old WAITOT - Whatis effected by the form and the assuming of a new form. pramā na is its fruit. .
P. 5/1-2 HATUT I Phat mo at ta - It is of two
HAITATA - Apramā na-fallacy is what sorts, viz., the direct and the indirect.
is opposed to any of the other things As regards the direct fruit, the direct regarding a pramā na, e.g., its nature fruit of all the Pramā nas is the anni
etc.
P. 6/23 hilation of ignorance. As regards the
True knowledge is to be attained. This indirect fruit, the indirect fruit of the
however is possible through the avoidpure knowledge is (a spiritof) indiffer
ance of false or fallacious knowledge. ence. The indirect fruit of the remain
Hence what is fallacious knowledge is
also to be understood. Now fallacious ing pramā nas is either a spirit of ap
knowledge is what is different from propriation or a spirit of avoidance or a spirit of indifference. P.6/2-6 · (vipar i ta)or opposed to the true knowl4410T 79T at r a - As
edge. In the previous chapters, the the fruit cannot otherwise be under
Pramā nahas been considered with refstood to be the fruit of the Pramā na it
erence to its nature, its member, its
objects, its fruit. The four broad classes is in some respects both separate from
of the pramā na fallacy would accordand identical with the Pra
ingly be. (1) Fallacies, regarding the erwise there would be o tween one's own knowledge and its
nature of the pramā na; (2) Fallacies fruit and those of another person.
regarding its number; (3) Fallacies, P.6/4, 11
regarding its object and (4) Fallacies, The effecct of Pramāpa - 44147 GT
regarding its fruit. P. 418-419
UHIUT as Falth UTARA – The fallacies 469-The immediate effectof pramā na (valid knowledge) is the removal of
regarding the nature of the Prama na ignorance, the mediate effect of the
(i.e. knowledge) are : the view that it is absolute knowledge is bliss and equa
essentially unconscious; the view that it nimity, while that of the ordinary prac
does not reveal the self; the view that it tical knowledge is the facility to select
reveals the self only the theoryof the or reject.
undetermined perception and the fallacy The object of pramā pa · 440 FT
consisting in sam ā ropa or ignorance.
(It would be fallacious to regard as valid facra - is a thing having a nature which
knowledge such phenomenon as) for has many aspects, viz, the general and
instance; contact etc. knowledge unthe particular and so on, because it is
conscious of the self; knowledge, not perceived to have a nature similar to revealing any not self; pure sensation; that of some things (i.e., things of the illusion; doubt and inattention. For they same class) and a nature peculiar to are not the sources of the certain knowlitself; and because it is capable of pro- edge about the self and the not self. ducing effects by the modification of
P. 6/24-26
thbe
N. 28

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WULUU
HiciaElfa URUHTHIA - That which (falsely) appears as the practical - di- rect experience (HidraEifa 987) is a fallacy with respect to that. For instance; to take clouds for a Gandharva city or to feel misery as happiness.
P. 2/27-28 पारमार्थिक प्रत्यक्षाभास - That which (falsely) appears as transcendental di- rect experience (पारमार्थिक प्रत्यक्ष) is a fallacy with respect to that. For instance : The (false) cognition in the royal sage Siva, of only seven islands and seven seas in the countless islands and seas.
P. 6/29-30 स्मरणाभास - Fallacious recollection consists in knowing a thing which was not previously perceived to be some thing which was previously perceived. For instance: to take a congregation of sages which was never seen before for one which was already experienced. प्रत्याभिज्ञानाभास-Toidentifyonething with another which is only similar to it; and (conversely) to regard one and the same thing as two similar things; cases like these are examples of the fallacy regarding assimilation. As is the case of twin children. P. 6/33-34 Contato - Induction fallacy consists in finding pervasion, where there is none such. For instance : In the argument 'He is dark - complexioned, as he is the son of Maitra, the (inductive) proposition (is fallcious) that 'whoever is maitra's son is dark-complexioned.
P. 6/35-36 अनुमानाभास - Cognition arising from a false knowledge about the abode etc., is to be known as inference fallacy.
may mo matar - (1) cilat negerit fastaru (2) fariga
ez groffatto 374HC HETTA atau Fallacies regarding the abode are of three kinds viz., that in, which the proven-phenomenon is known', that in which it is 'opposed'; and that in which it is ‘undesirable'.
P. 638 (1) utilfrente e fazlaut - One states to the thinkers of the Arbata (Jaina) school such truths as that the soul exists etc. such a statement would be an instance of the fallacious abode in which the existence of the proven-phenomenon is already known. P. 6/39 (2) farigoa frozen faytout - The fallacious abode in which the existence of the proven-phenomenon is opposed is of many kinds, inasmuch as it may be
opposed to direct experience to inference, to authoritative truth, to popular understanding, to one's own statement
P. 6/40 (अ)प्रत्यक्ष निराकृत साध्य धर्म विशेषण - There is no soul, differing in nature from the material elements : This is an instance of the fallacious abode in which the existence of the proven-phenomenon is opposed to direct experience.
P. 6/41 (a) 374rFRTCON TEZ To faloutThere is no being who is omniscient or totally passionless, this is an instance of the fallacious abode in which the existence of the proven phenomenon is opposed to inference. (# ) 314frican ATEZ eref fastaut - A Jaina should take meals at night. This is an instance of the fallacious abode, in which the existence of the proven phenomenon is opposed to authority.
P. 6/43
etc.

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(200) (a) manferican Fiz faytout - Pratyaksa - ppt - That which is Knowledge and its object are not (tran- characterised as free from all obstrucscendentally) real; this is an instance of tions and shines as the absolute is called the fallacious abode, in which the ex. (supreme or transcendental)perception; istence of the proven-phenomenon is it uniterruptedly illumines the nature of opposed to popular understanding. all objects.
N. 27 P. 6/44. Pratyaksa Jnana - 778511 - Direct (य)स्ववचन निराकृतसाध्य धर्म विशेषण- knowledge. Direct knowledge is the There is no pramāņa (i.e., the instru- knowledge perceived directly by the ment of knowledge); this is an instance soul in a vivid manner without the inof fallacious abode in which the exist- termediary of the senses or the scripence of the proven-phenomena is op- tures. This is of two kinds, direct knowlposed 10 one's own statement. P.6/45 edgeofa part of reality and direct knowl( 3 ) 37 a Firezrand fastaut - An edge embracing the entire reality.Clairunhholder of the theory of relativity voyance and telepathy belong to the i.e., Jaina says : 'A pitcher etc. are
first variety and perfect knowledge is of eternal or that they are non-eternal; this
second variety of direct knowledge. is an instance of the fallacious abode in
S-1/20 which the existence of the proven phe- Pratyaksa - #18 - The Jaina thinkers nomenon is undesired. P. 6/46 when they speak of Pratyaksa, donot Pramātā -4416 - The spirit (soul or
mean sense perception, which is the Jiva) is the knower, doer and enjoyer,
meaning given to the term by the other
Indian systems. Sense-perception or illumines self and others, undergoes
Pratyk sa according to the ordinary changes of condition, is realised only
meaning is called Parok sa by the Jaina in self-consciousness and is different
thinker because such knowledge is from earth etc. . N. 31
obtained through an intermediate inPramāņa-44147 - Organs of knowl
strument of sense organ and not directly edge, Valid Knowledge, Right Knowl- by the self. edge, Quantity of information, Mea
True F19 - That is Pratyak sa knowlsure.
edge which perceives (all) the non conPramadacarita - प्रमादा-चरित - Care
crete (things), among the concrete those less dealings, Negligent activity, In- (atoms etc.) that are beyond the scope toxicated activity:
of senses, those that are hidden and all Pramana ngula - 441190 - Mea- others that are related to substances and sure finger.
also that are not Pramāņa Nrpaya · 4419 farofa - trasfers that tr i - The senseFixing the size.
qualities of touch, taste, smell, colour Pramā ra-Pratyaksa / Paroksa ·
and sound have a reference to material 44109 TARTURIA - Right Knowledge
objects, the sense-organs can never grasp direct/ Indirect.
them simultaneously. The sense organs are of foreign stuff, they can never be

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gait.
(201) said to form the nature of the soul. How cidly deals with, among other things, then what is perceived by them can be the duties of a householder and of a direct (Pratyk shaor immediate) for the monk, the 12 Bhāvanas, Ksapaka - soul?
Śreni, the six substances, the nine Parok sajnana - 474511 - Percep
concepts of reality, Saptabhang i and tion of things through a foreign agency is called Parok sa-indirect or mediate,
the way to Moksa whatever is perceived by the soul alone
. Prašamsan i ya - mitita - Plausible. is Pratyak sa, direct or immediate. Prasamsatmaka - uztair4th - EuloPramā pa pada - 44997 - Measure gistic. foot.
Prasan ga (Ati) - Befatto - Reductio Pramana samuccayavada - प्रमाण ad absurdom. समुच्चयवाद - According to this vada Prasasta - Yle - Graceful manner, perception explicity gives diversity al
Gracious. though unity is implicit in perceptual
Prasastagati - प्रशस्त गति - Graceful truth. Praman ābhāsa - TH109TH -
Prašamsā - YRİAT - Commendation. Shamsimulations of valid cognition, measure fallacy.
Prašamsā - yritt - Admiration - Pramā ņa-swartha/Parārtha- 44147
Admiration is attributing knowledge and
conduct to the wrong believer in one's Karef / 7ef - Valid knowledge own
own mind.
S-7/23 gauge / other gauge.
Prasasta raga - 17 TT - Love and Pramoda - प्रमोद - Joy.
devotion towards Arhanta, Siddha and Pramoda - Yuta - Fervent affection
Sadhus, living according to the rules of as well as veneration in the presence of
conduct, householder and ascetic and virtuous is Joy (Pramoda). 'S-7/11
faithfully following the masters, these Pramukha - 6 - Metropolitan.
are said to be the noble ideals. Pramukhatā . when - Predomi
Prasastavihayogati- प्रशस्त विहायोगतिnance.
Pleasant gait, Graceful movement. Prarūpaņā - 444911 - Presentation.
Prasasti - qafe - Colophon. Prştha bhitti - yofufer - Hind wall.
Prasravaņa - yaqu - Urine. Prasana - HR - Diffusion.
Prastāra - UKIR - Entablature of the Prasama - 4914 - Complete suppres
south Indian vimā na, Dispersion, sion, Calmlessness, Serenity, Tranquil.
Spread, distribution. प्रशमरति प्रकरण- Umasvati's famous Prastara sayya. प्रस्तार शय्या - Stone work Prasaarati Prakarana "Treatise bed. on the Joys of peace of the soul" is a Prastha - grey - Grain measure, Folio. religious philosophical work also pos- Prastha paka - green1996 - The initiator. sessing literary merit. It briefly yet lu

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Prşthabhāga - yom - Obverse, Prthvi kaya - gezichta - Earth body, Rear.
Life in earth body, Earth creature. Prşthabhitti - yo fufe - Hind wall.
Pratibaddha - false - Tied. Prasupta dasa-प्रसुप्त दशा - Dormant Pratibandha - ufarcpet - Restraint, state.
Impediment, Apprehension. Pramā ņābhāsa-TATUNITA - Praticcheda - ufrosa - Corresponding Pramāņa-Fallacy.
section. Prasajya pratişedha - gyva yag- Pratibimbana - ufafas - ReverberaDirect negation.
tion. Prasangadosa- प्रसङ्ग दोष -Reduction Pratijn ā - ufagil - Thesis, Vow,Promad absurdom fallacy inconnected argu- ise, Proposition. ments.
Pratijn a-Anantara-Vibhakti - ufasilPrasangasamā . 471 - Parity 34R / faufort - Proposition-Shifting/ per interrogation.
'limitation Pratara - UCR - Oblong.
Pratijn ā virodha - ufcit fasta - Pratara-Jaga/Rajju - Y-M / The Opposing the proposition. Area-Universe / Rope.
Pratijna samnyasa - प्रतिज्ञा संन्यास - Pratara ngula - YARISI - Square Renouncing the proposition. fingerbreadth, Finger squared Pointset. Pratijnā hāni - yastelo - Hurting Pratara samudghāta - TR 4GAO - the proposition. Area extrication.
Pratikramapa - yfish4u - RepenPratarāval i - yarrach - Trailsquared tence. Expression of penitence by utterinstant set.
ing; my deeds be condoned, is Pratādanā - YAŞAl - Onslaught.
repentence.
S-9/22 Prathaktva - Yerca - Separation.
ufish401 – Pratikramana - RecountPrathamaksana bhavi . प्रथम क्षण
ing the unexpiated sins and repenting 94797- Arising at the first moment. for them. Prathama samgraha krsti - प्रथम .
Pratikūlatā - ufaracal - Contrariety. Live qfe - First collection text. Felle u - The householder's life Prathamānuyoga - yerhrgento - First
has been divided into eleven stages or
Pratimās. These Pratimāsforma series study.
of duties and performances, the stanPrathamopasama samyaktva-2
dard and duration of which rises periपशम सम्यक्त्व - First subsidential right
odically and which finally culminates belief, First subsidence serenity. in an attitude resembling monkhood. Prthvi jiva-yaituita - Life tending Thus the Pratimās rise by degrees and towards an earth body.
every stage includes all the virtues practised in those preceeding it. The con

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ception of eleven Pratim ās appears to be the best way of exhibiting the rules of conduct prescribed for the Jaina lay- men. The eleven Pratimas are as fol- lows :(1) gyfart - Darsana Pratimā, i.e. Possessing the perfect, intelligent and well reasoned faith in Jainism, that is, having a sound knowledge of its doc- trines and their applications in life. (ii) an THT - Vrata Pratimā - i.e. keeping up the twelve vows and the extra vow of Sallekhanā. (iii) Frifa yfiht - Sāmāyika Pratim . - i.e.worshipping regularly, in general for forty two minutes, three times daily; worship means self-contemplation and purifying one's ideas and emotions. (iv) retuara THT-i.e. fasting regularly, as a rule, twice a fortnight in each lunar month. (v) सचित्त त्याग प्रतिमा-i.e. Refraining from eating uncooked-vegetables, plucking fruits from a tree and the like. (vi) THOR PITT UTHT - i.e. abstain- ing from food after sunset. (vii) ब्रह्मचर्य प्रतिमा-Maintaining sexual purity vow assuming the stricter aspect of celibacy and also not decorating one's person. (viii) IRERIRT ufahl - Abandonment of merely worldly engagements and occupations. (ix) ufufruntufrat - Divesting oneself of wealth by dividing one's property among one's heirs and training oneself generally to bear the hardships incidental to a life of asceticism. (x) 3194fa un fat - Increasing the rigour of living in the direction of as
ceticism and refraining even from giving advice on matters relating to family honour, business and the like. (xi) Fee RMT UTAT - After renunciation of housebolder's life, retiring into forest and adopting the rules laid down for the guidance of ascetics.
J. 213 Pratipattika jnana - ufayfa 1 - Confirmed knowledge. Pratipata - yferyna - Counterfall. Pratipa ta - yferyna - Irrelevent talk. Pratipāti-avadhi - ufayfa 3tafa -. Counter falling clairvoyance. Pratipati manah paryaya - ufafaha: yepy - Counterfalling telepathy. Pratipā dyama na - T18147 - Proceding, present at first instant. Pratipattika jnana - ufauferat 317 - Confirmed knowledge. Pratiratha-foret - Projection coming between the bhadra and karana. Pratişthā - ufret - Fixing. Pratir ū paņa - yfeira 40 - Modelling. Pratis tbita - ufarsa - Enshrined, consecrated. Prativādi - sferarci - Adversaries. Prati kāra - core - Palliative. Pratyakhyānāvaraṇa kas āya-pl ख्यानावरण कषाय - Total vow preventing passions. Pratyagala - MIST - Antigulp. Pratyāval i-rurari - Second trailor anti trail. Pratyayik i Kriya - yrrutett fehen - is the invention of novel sense enjoyment.
S-614

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Prāņa.910 - Vitalities. The Vitali- ties or life-principles are ten, namely the five senses, energy, respiration, life duration, the organ of speech and the mind. The one sensed lives possess four vitalities, the two sensed six, the three sensed seven, thefour sensed eight, the irrational five sensed nine and the national five sensed all the ten.
Reality P. 196 Difference between paryāpti and prāna. Taffet 71941 yr PR - Paryāpti is the attainment of the capacity of developing body, mind, speech and the five senses, while pra na is the activity of those functionaries. Prthaktva - Yereka - Separation, Separateness. Prathak vikriyā - 999 farsfiel - Separable transformation. Prthvikaya - gezichra - Earth bodied. Pratibadhyapratibandhaka bhāvaप्रतिबध्य प्रतिबन्धक भाव - Theobstructive opposition. Pratibandhita - frafen - Circumvented Pratibhāsa - yfer - Phenomena. Pratibhāsita - ufauftra - Envisaged. Pratibuddha - ufaqes - One with discriminative knowledge. Prati drstantasama . प्रतिदृष्टान्तसमा - Parity per counter instance. Pratiji vi - sfarsiteit - Negative. . Pratij nā - ufafli - Proposition. Pratijñāhāni - sfa5leifa - Abandonment of the thesis.
Pratikramana - yfishu - Repentence, Recounting the unexpiated sins and repenting for them. Pratiksana Parinama - uforama - 0174- Momentary modification. Pratikṣaṇa vina's i bhāva - ufalator fanisiteta - Perishing moments. Pratilomitva - ufafia - Inversal. Pratima - ufam - Image, Idol, Icon, Colossi. Pratima sthana - प्रतिमा स्थान - Postures. Prațimā vijnana - yfem fagita - Iconography. Iconography.
! Pratimukhi - yauat - Opposing. Protipaksa - sfargen - Counterthesis. Pratiniyata vācya vācaka bhāva - ufafrin 0124-argo, 1979 - Every distinctive meaning needs a distinctive word. Pratipatti - ufaufa - Continued cognition. Pratiphalana · wf14549 - Consequentialities. Pratiprcchanā - ufayett - Critical enquiry, Confirmation of permission or obtaining a fresh permission for what has once been refused.
Āvasyaka Niryukti V. 697 Pratirupa and Apratirupa - प्रतिरूप तथा अप्रतिरूप - These are two lords of Bhūtas.
S-416 Pratirūpaka vyavahāra - ufaranga 2496R - Adulteration. Pratirupaka Vyavahara . प्रतिरूपक 29ER - Deceiving others with artificial or imitation goods.

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good.
(205) Pratir ūpaņa - UF44 - Modelling. Prativādi - yfirgrit - Opponent. ' Pratisalākā Kuņd-fa21611967 SIUS - Prati ka - yritas - Pantheon, Emblem. Counter counting rod well.
Pratita - unita - Already known. Pratisandhi - ufafans - Birth, Coordinating cognition.
Pratitantra - ufoca - Counter dog
mas. . . ., Pratisa mkhya - ufanin - Dircursive thought
Pratiityasamutpada- प्रतीत्यसमुत्पादPratisarana - ufory - Pursuit of the
Dependent origination, Casually deter
mined. Pratisevanā - udahi - Transgres
Pra i cchaka-udaga - Guest monks. sion.
Pratidrstānta sama - sfarceraria - Pratişedba - ufania - Negation. Balancing counter example. Pratis thā - umor - Fixing, Conse- Pratīghāta - yana - Obstruction. cration.
Pratishatarahita-प्रतीघातरहित-WithPratis thāpana - sf147 - InstallFratis thapana - SI8147 - Install- out impediment. ing, Placing things, Consecration. Pratyabhijnana - प्रत्यभिज्ञान - RecogPratis thāpita - umef-Enshrined, nition. Consecrated.
Pratyabhij nāna - raffin - RecogPratisthapana samiti . प्रतिष्ठापन
nition - This is that only' is recognition. ufafa-Disciplineindepositing excreta.
S-5/31 Pratisthāpanā - yfer 1991 - Counter Pratyakşa-yr - Direct knowledge, demonstration.
Perceptual, Visible. Pratis thita - ufaisa - Consecrated,
Sakala Pratyaksa- h ra-ComEnshrined.
plete direct knowledge. Pratisthita pratyeka - प्रतिष्ठित प्रत्येक Vikala pratyaksa- विकल प्रत्यक्ष - In
complete direct knowledge. - Individual with hostbodies, Common bodied individual.
Pratyakṣa pramāņa yra 4419 - प्रतिष्ठित प्रत्येक - Vegetables which
Direct or immediate way of knowing,
Driect knowledge. grow from a root (Mūla), from the
Pratyaksa bądhita · Hafen - : shoot (Agra), (of a plant), from a Joint
Refutable. (Parva), from a bulb, (Kānda), from
Pravacana bhati. प्रवचन भक्ति - The Trunk (Skandha), from seed (Beeja) and vegetables which have no such
worship of the scriptures. S-6/24 seed as moot etc. ( F ) have been
Pravacanavatsalya- प्रवचन वात्सल्यdeclared (to be) individual with bost
Love and affection for one's brethren is bodies (Pratisthita Pratyeka), or with
similar to the tender love of the cow for
her calf. out them (non-host - ufafon).
Pravicara - Vater - Sexual desire. Pratiyogi - ufreni - Counterpart.

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(206) Pratyeka sariranāma karma-spelet Pratyasatti - frufe - Peculiar facRR 7146.- That which couses an ulty. individual body for the use of a single Pratyāval i . erant - Anti trail. self, is the nā ma-karma of individual body.
S-8/11 Pratyavartanatā - orada - RePratyaya - 19 - Knowledge, Cause, peated determination, Peculiar connecvision, Inter-relation Causal, Condi- tion. tions, Karmic condition, Particle. Pratyāvartita - rada - Reverted. Pratyayabheditva-typycra - Being Pratyeka bodhita - p allet - Selfvariable with the variation of causal enlightenment. factors.
Pratyeka buddha - प्रत्येक बुद्ध - SelfPratyayanuyoga - प्रत्ययानुयोग - Re .
enlightened. interrogation.
Pratyeka buddhi rddhi - प्रत्येक बुद्धि Pratyaya sarga - yppe af - Psychical
Telesco - Every intelligence prodigy. creation. Pratyayavrtti - प्रत्ययवृत्ति - Feeling of
Pratyeka sarira - treich - Indi
vidual body, Possession of individual ascertainment.
body. Pratyagala · TMT - Anti gulp
Pratyekasariravargana- प्रत्येक शरीर operation.
furt - Individual body molecule. Pratyabāra - SPIER - Withdrawl of the mind.
Pratyupek sana 4440 - Survey. Pratyākhyāna - tren - Repul
Pratyupek şaka - Tyres - Inspecsion. The discriminative knowledge of
tion Party. the self leads to discarding all alien Pratyutpanna - Yrr 47 - Multiplicadispositions, Knowing then to be en- tion. tirely foreign to the nature of the self. Prausaddha - TT&T - A religious Therefore in reality, this discriminative practice in which the lay follwoerspends knowledge of the self shall be known a night like a monk. He keeps away as pratyākhyā na.
from his life and normal family. Pratyakhyanavarana - प्रत्याख्याना- Pravacana bhakti - 1097 ART - acon- That which arrests complete ab
Devotion to scriptures. stinence of the ascetic, Confutation ___Pravacana vatsalya - प्रवचन वात्सल्य - screen. Preventing complete self-con- Affection for the congregation of saints. trol, Passions hindering complete self Pravartamāna yartina - A priori. discipline.
Pravartan ā .yadh - Origination. Pratyakhya na parij na . Then: Prava hamaya - 491649 - Spontaneyf51- Cultivation of renunciation. Pratyākhyāni - Treni - Renun- Pravāla - yana - Coral.. ciative.
ous.

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Pravesa - Penetration. Pravesadvara - प्रवेश द्वार - Approach
vestibules.
Praveśa mandapa - प्रवेश मण्डप Edifice, Entrance, vestibules porch. Pravaha प्रवाह - Current. Pravibhakta pradesitva - प्रविभक्त प्रदेशित्व - Separated space points. Pravrajya प्रव्रज्या Initiation and ordination, Asceticism. Pravrttacakra - प्रवृत्त चक्र Engaged in yogic practices day and night. Pravrtti-qf-Inclination, Earnest practice, Trend proponsity, Exertion, Tenents, Predilection.
(207)
-
Prayatnanantar i yakatva - प्रयत्नानन्तरीयकत्व - Being a consequent to exer tion, The out come of exertion. Prayoga - Apt application, Usage, Employment proposition. Prayokta - प्रयोक्ता - Agent. Prakrtif - Nature. Prābhrta doşa - प्राभृत दोष giving of food at an improper time, that is, at a time different from that previously determined upon in the mind. Pracinata -- Antiquity, Archaism.
The
Pracira
- Vestibule.
Prācira stambha - प्राचीर स्तम्भ - Pilasters.
·
-
-
Pracurya Exuberance. Prādoṣikī kriyā - cìfqant fanel - is acting in anger. S-6/4 Praduşkāra doşa - प्रादुष्कार दोष Carrying the utensils containing food from one place to another, washing the
pots and pans or lighting a lamp on the arrival of the saint.
Prāgabhāva - प्रागभाव Antecedent non existance/Prior non-existence. Praggriva - प्राग्ग्रीवा - Porch projection, same as agra man dapa. Prajna - प्राज्ञ Wise.
Prākāmya - प्राकाम्य Power to act according the desire.
Prakara-R- Enclosure - Wall of a temple.
Prākāmya rddhi - प्राकाम्य ऋद्धि - Free M will prodigy.
Prākkālina -
ian.
-
-
-
प्राक्कालीन Antiquar
Prāmānya - प्रामाण्य - Determination of validity.
-
Prāmrşya or rņa dosa - प्रामृष्य या ऋण दोष - Offering borrowed food.
-
Prāna - प्राण Life essentials, Life principles, exhaled air, Vitalities, breaths.
Prāņvāna rūpa - प्राणवान रूप - Animated form.
Prangaṇa-- Courtyard. Prānātipata - प्राणातिपात - To desist from killing. Prānātipatikī Kriya - प्राणातिपातिकी fl-is injuring vitalities such as life, the sense-organs, energy and respiration. S-6/4
Praṇāpāna - प्राणापान - Respiration. Breath control.
प्राणायाम
Prāņ i samyama - प्राणी संयम - Vitality control. Praptif- The power to touch a distant mountain top with one's finger.

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atre.
Praptisthāna - Alfa FA - Findspot. Prāyojaka - Peis - Experimental. Praptirddhi - प्राप्ति ऋद्धि - Approach Prayojala rddhi - प्रायोजक ऋद्धि - prodigy.
Experimental attainment. Prarabdha . प्रारब्ध - In course of Prayopagamana - प्रायोपगमन - Death fruition.
by no service, Penitential death. Prarambha Kriya - प्रारम्भ क्रिया - is Prcchana - TESTI - Questioning. indulgence in activities piercing, hew. Prcchana - yeyil - Putting questions ing, slaughtering and so on, or feeling
to others with the object of clearing delight when these are committed by
doubts or strengthening one's knowlothers.
S-6/4
edge is questioning. S-9/25 Prasad - UNIK - Edifice.
Preksamandapa • प्रेक्षामण्डप - ThePrasphutita hona - segafea Effloresce.
Preks agxhamandapa- प्रेक्षागृह मण्डपPratibhāsika - ufauif4- Phenom- 'Assembly hall. enal, fictitious.
Presyaprayoga - प्रेष्य प्रयोग - ComPratih ärya- suicard - Attending sym- manding someone there to do thus. bol.
Preta - ta - A demon Pratitika - urcifarat - Mentalistic or Pretyabhäva tyza - Being after epistemic.
death. Praptisani . प्राप्तिसमा - Parity per
Prausadha - The word prosadha refers conduct.
to the holy days in the lunar month. Pravarta dosa - प्रावर्त दोष - Offering
प्रौषध -Areligeous practice in which food obtained in exchange for other
the lay follower spends a night like a food.
monk. He keeps away from his wife and Prāyah - 914: - Almost
normal family life.
Prausadhopavasa-प्रौषधोपवास-FastPräyscitta - Man - Expiation, Re
ing at regular intervals. pentance of transgressions.
Prausadhopavisa . प्रोषधोपवास - Prayascitta - upitan - Expiation -
Prausachpavāsa is prosadhopavasa, that The removal of sins committed by neg
is fasting on the eighth and fourteenth ligernice or under the influence of pas
days of the Lunar cycle. The fasting sions is expiation.
S:9/20
housebolder discards bodily adornments Prayogakriya - seta 4 - is move.
such as bath, perfume, garlands and ment (going and returning) of the body omaments and spends his time in a etc.
ES-614 sacred place like the abode of a saint or Prayogika - griforet - Causal, Con- a temple or in his lonely fasting aparttrived, Produced by the efforts of hu- ment, contemplating on pure thoughts man beings.
by listening to or making others listen Prayogyalabdhi- प्रायोग्यलब्धि-Com. to the scriptures and refraining from petency attainment.
injury.
S-7121

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(209): Prathvi .yeart - Earth - That which
heat (are) modifications of the substance has no consciousness and has the qual
(known as) pudgala. Dr. 16 ity of hardness as its own nature is
Subdivisionsof matter-पुद्गल के उपभेदearth.
S-2/13 1. Pet PET (Solids)- Earth, stone and Prthvi Jiva-quatuita - Earth soul.
the like are the solid forms of matter. The earth soul is that which has ac
This class is called Sthūla-Sthūla. quired name karma of earth body.
2. PT - Liquids Butter, water, oil,
S-2/13 milk and the like are the liquid forms of Prthvi Kaya - yesit afat - Earth body.
matter. They are known as sthula. The earth body is that which has been
3. FC 8 (Energy) - It manifests abandoned by the soul present in it, itself in the forms of heat, light, electricsimilar to the dead body of a man. ity and the like. It is called Sthū la
S-2/13 Sūksma. Prthvi Kāyika - quait alfa - Earth 4. PIT (Gases) - Air etc. are the creature. Theearth creature is that which forms of gases. This class is known as has earth for its body (Namely the soul sūksma-sthūla. that lives in an earth body). S-2/13 5. F (Fine matter) - It is responsible Pudgala - YRTT - Particles of matter, for thought activities and is beyond Matter, Substance.
sense. Pudgala - GVT - Matter. The forms 6. Sūkşma sūkşma - po plan - of matter are characterized by touch, Extra fine matter - The forms of single taste, smell and colour. T-5/23 elementary particles are composed of Pudgala dravya-yargol - Material extra fine matter. substances, Substantive matter, Matter Pudgalā Ņu - Tehou - Atomic malfluent.
ter. Pudgala bandhadidasa- पुद्गल बन्धा- Pudgala kāya - yer app4 - Material FOGAT - Sound, Bond, Fineness, Gross- bodies. ness, Form, Spliting, Darkness, Pudgala ksepa - Yuta - Indicating Shaddow, Sun shine, Moonshine. one's intentions by throwing clod etc. Pudgaladravyapradesa-पुद्गल द्रव्य Pudgala parivartana kala - पुद्गल
- Matter fluent particle. परिवर्तन काल - Matter cyclic change Pudgala dravya viseşa guņa-gara
period. द्रव्य विशेष गुण - Matter fluent special
Pudgala-Svabhāva, Vibhāva- TEIS
Featura, faya - Matter Natural, Unnatuрrореrtу. Pudgaladravyaparyaya- पुद्गल द्रव्य weifa - Matter fluent event
Pudgal vipāki karma - yarn faylant Ya se atouts - Sound, union, asf - The karmas whose fruition is fineness, grossness, shape, division, effected in the material body of the darkness and image, with lustre and ii va.
ral.

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(210) . Pulāka - Yellen - The shrivelled i Punya jiva - yog ta - Meritorious Pulaka - galah - The saim whose souls. mind is slothful regarding the practice
पुण्य तथा पाप जीव - The Ji vas consist of the secondary vows, and who some
of punya and Pāpa surely having austimes lapses in perfect observance of even the primary vows is called pulāka
picious and inauspicious bhā vas (reon account of his resemblance to the
spectively).
Dr. 38 empty or shrivelled grain. S-9/46 Punyasrava - youtaa - Spring of Punarjanma - Yo5f-Reincarnation, virtue. Whatever Ji va has desire and Punaralankrta • पुनरलङ्कृत - Re
noble thoughts, based on love and symembellished.
pathy and in whose mind there are no
evil impulses towards the same, the Punahsajjā -97:45 - Re-embellish
pure Karmic matter flow as conditioned ment.
by the above mentioned springs of righPunah pratis thita - ga: ufafon - Re
teousness. enshrined.
Puraskāra-geraar - Giving the place Punarnirmāņa - gaffufo - Renova
of honour or offering welcome. tion.
Purāņa - 7214 - Sacred history, WritPunarvišeșa - garanta - Remains.
ten or oral ancient tradition. Punarujj i vana - yangilan- Re-emer- Purā lekha - gusta - Epigraph. gence.
Purā tattva - gerara - Archaeology. Punarutthāna - Ytre-Resurgence. Puralipi - gerctra - Palaeography. Punarukta - 47001 - Repeatation. Puruşa - Yona - Spirit, A person of the Punarukti - Gotofan - Reiteration, male sex, Selves. Tautology.
Puruşa - yenu - Spiritual existence. Punya - quer - Merit.
Puruşaveda - 494 QG - Male sex Punya (yue) - Good will or pure inclination. thought is righteousness.
Purus artha - 97ef - Effort, Presever Punya - goer - The good variety of ance, Vitality. feeling producing karmas and the aus- Puruşarthasiddhyupāya · gourefpicious life, name and status-determin
सिद्ध्युपाय - A book written by Amrta ing karmas constitute merit (Punya).
Candra Sūri. This name is given to the Punya-Dravya, Bhāva - qu9-509,
treatise because it literally deals with 1- Merit-fluent, Phase.
the method of attaining the object of the पुण्य तथा पाप प्रकृतियाँ - Pun ya is soul. The object of the soul is the ridsātāvedani ya, inauspicius life, name
dance of all imperfection, due to its
contact with matters and the consequenand class, while Pāpa is exactly) the
tial evolution into ultimate perfection, opposite (of these). Dr. 38
the inherent quality of the soul. Punyah i na · queata - Wreiched.

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tion.
(211) The book is the result of firm convic- texts, resort to appropriate magics and tion and deep research desired from an incantations, a journey to the auspiextensive study of the most sublime cious pilgrimage centres, a dutiful ofand all comprehensive Philosophy, the fering of services to one's parents, a highest revelation made by the allknow- donation of medicines to those down ing Arbat.
with ailments, a tidying up of the deities Puşkariņ i - yoon fount - Lotus pool.
(i.e. the places of diety worship) and the
like. Puşpaguccha - you Tasy - Rosettes.
Yoga - 57-58. Pușpahāra - YoYER - Wreath.
Pūrva sparddhaka - gastos - MolPuspa sambandh i - you w ait - ecules as found in the soul before its Floral.
entity into the 9th stage. Pūrvakaraña - gach up - Prepara- Pūrva stutti dosa - yet aglat ha -
Obtaining food by means of prior praise. Purvapaksa - yote - Question. Pūrvavarti . yaanit - Foregoing. Pūjā - 451 - Reverence.
Pūrvavat - yaan - Priori. Pūjāsthala - 951 PIS - Chapel Pūrva vida - qafas - Well-versed in Pūjya - you - Revered, Worshipped. the pūrvas.
S-9/37 Pūjanakāra - 4590R - Hymnist. Pūrvāpara - gatre - Antecedent and Pūjātisaya - golfarra - Worshipful consequent. esteem.
Pūta - o - Purified. PuranakaranaKala-पूरणकरणकाल- Putidosa- पूतिदोष - The mixing upof Completion/Supplementation period. aprāsuka, e.g. fresh vegetables Pūrana and Vasis tha - (TU 7794 unsterilized water and the like with afros)- These are two lords of prā suka (sterilized) food. Dvipakum āras.
S-416 Pūrṇabhadra and Manibhadra (Top dll (Ph) - 76 77891 HfU19) - These are two lords of Yak sas.
S-416
Phaņa - 4901 - Hood. Pūrvaratānusmaranatyāga
Phala - 95067 - Resultant. yoka-JHURM-Giving up recalling
Phalaka - 455706 - Abacus, Panel. former sexual pleasure.
Phala-rasi- 4RIFT - Result set, fruit Pūrvacara - gar - Prior.
set. yenant of 3414 - (The means
Phāli - Alfat - Frustule. of recalling the past life) - A man in recalling his past life through the in
Phāli dravya - sifat 504 - Frustule strumentality of practice of sex-con
fluent. trol, a performance of penance, a study Phālikā pā tana kāla - 497 424 of the auspicious vedic (i.e. scriptural) Sort - Frustule fall period.

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Phansana - Architectural term from western India for a superstructure of horizontal tiers (Pidhas) same as Orissan pidha deul)
ब
-
ternal.
bulk, as it is not particularized. The words denoting numbers are one, two, many etc. Those denoting bulk are much rise, much soup etc. S. 1/16
Bahuphani - बहुफणी
Multiheaded.
Bahuśruta • बहुश्रुत (B)
Preceptor, Of
versatile study.
Baddha - Embodied. Baddhayuska-&-Age bound. Badha--A blow is beating with a stick, a whip or a cane. It is not injury of vitalities. S-7/25 Baddhyamana - बद्ध्यमाण - being bound.
·
Bahiratma - The outer self, The exterior self. Bahirbhaga-aff - Exterior, Ex
·
(212)
Bahirmukhi-feet-Extroverted. Bahirvyapti - बहिर्व्याप्ति - External inseparable connection.
Bahirvyapti - बहिर्व्याप्ति External inseparable connection occurs when an example (dṛṣtanta) from outside is introduced as the common link of the middle term (hetu) and the major term (Sadhya) to reassure the inseparable connection between them, thus :1. This hill is full of fire (Major term) 2. Because it is full of smoke. 3. Just as a kitchen (example) Here the kitchen which forms no essential part of the inference, is introduced from outside as the common link of the fire and smoke, to reassure the inseparable connection between them (the fire and the smoke). N. page 13-14 Bahu More Bahu must be understood to mean both number and
.
-
.
-
Bahuśruta bhakti - बहुश्रुत भक्ति - The worship of the preceptors. S-6/24 Bahutvaag - Multitude. Bahuvividhata - बहुविविधता - Multiplication.
Bakusa --The saint who is not devoid of dependents and whose mind is stopped by infatuation, The spotted saint.
Bakusa - बकुश The saint who is turned towards passionlessness, who observes the vows perfectly, but who cares for the adornment of the bodyand the implements, who is not devoid of dependants and whose mind is spotted by infatuation is called Bakusa, the spotted saint. S-9/46 Bala-Strength. Balabhadra - बलभद्र The elder brother of Narayana is called Baladeva or Balabhadra. In each cycle of time there are nine balabhadras. (c) Strength of body (m) Balapraṇa-Strength which consists of (a) strength of mind (4) (b) Strength of speech (ar) Bala praṇa-- Every organism implies certain capacity for action is balapra na or life potency. Balidos a -- Offering the remnant of offerings.
Balis thaf Sturdy.
-

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Bandanavara - बन्दनवार
hangings.
Bandha -- Bondage, Tying up, Union, Comfinement, Bond.
Bandha The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage.
10
(213)
-
S-8/2
Bandha--Fastening with cord or the like restrains movement from place to place as one desires. S-7/25
-
tion.
Festival
Bandha - बन्ध Union - Union is of two kinds, natural and that produced by the efforts of human beings. The first kind of combination of matter is caused by the mixing of smooth and rough particles of matter (positive and negative electric charges) in lightning, meteoric showers, rainfall, fire, rainbow etc. Union produced by the efforts of human beings is twofold, union of nonliving things and Union of living and the non-living. Instances of the union of non-living things are resin, wood and so on. The second kind of union consists of bondage of karma and nokarma (which aids the fruition of karmas.)
S-5/24 Bandha dravya-- Bond fluent.
Bandha-Pramada, Kaş aya, Yoga, Dravya, Kṣetra, Kala, Bhava, Bhava- बन्ध, प्रमाद, कषाय, योग, द्रव्य, क्षेत्र, काल, भव, भाव - Bond negligence, Affection, Volition, Fluent, Quarter, Time, Birth to death, Phase. Bandha-Nama, Sthapana--,
-Bond-denomination, Installa
Bandha Punya, Papa - बन्ध- पुण्य पापBond-Merit/Demerit.
Bandha-Dravya/Bhava - / Bond-fluent/Phase.
Bandha-Vaisrasika/Prayogika -- वैनसिक / प्रायोगिक - Bond- Natural / Experimental.
-
Bandha-Jiva, Pudgala, Ubhaya - बन्ध - जीव, पुद्गल, उभय Bond-bios, Matter, both.
Bandha-Anadi, Ananta --, 31 Bond-Abaeterno, Infinite. Bandha-Santa --- Bond fi
nite.
-
Bandha-Prakrti, Sthiti, Anubhaga, Pradesa - बन्ध- प्रकृति, स्थिति, अनुभाग, -Bond-Configuration, Life time, Energy, Particle.
बन्ध
Bandha-Mithyatva/Avirata मिथ्यात्व / अविरत Bond Illusion, Vowless.
Bandhana nāma karma - बन्धन नाम
etc.
-The close union or consolidation of the particles of matter acquired on the rise of Physique-making Karma, is the na ma-karma of binding. It is of five kinds according to the five bodies - the union of particles of matter in the Physical body, in the subtle changeable body S-8/11 Bandha paribandha - बन्ध- परिबन्ध Barter of commodities. Baramadā - RIGI - Corrider. Bada--Hedge of thorny brambles. Badara - Gross, Gross body, Liquid, The one whose parts become one again when broken as water etc.
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-

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Badaraekendriya Jiva
-The plants and trees of the whole botanical world.
Badara kr s ti - बादर कृष्टि - Gross, Frui-tion group of even a weaker degree.
Badara kṛṣṭi बादर कृष्टि Badarakrsti is fruition group of even a weaker degree and sūksma kṛṣṭi is weaker than ba dar kṛşti. Badara-Badara --- Solid, Gross-gross.
Bādara Samparāya - बादर साम्पराय - Ascetic with gross passion. Badar sūkṣma-I-Minute particles evident to the senses as taste, smell, colour etc. Gross fine. Badhaka - Contradictory.
-
-
-
Badala -- 2 =4294967296 Badha -- Contradiction. बहुश्रुत भक्ति
Bahus ruta bhakti Devotion to preceptors. Bahya Bahya an cala बाह्य अंचल
- Extrinsic.
skirts.
·
(214)
-
-
Bāhya kaksa - बाह्य कक्ष Exterior cells.
Out
Bāhya linga - बाह्य लिङ्ग - Extemal
emblem.
-
Bāhya parisada - बाह्य परिषद् - Courtiers from outside.
Bahya prana • बाह्य प्राण External vitalities.
Bāhyārthavada • बाह्यार्थवाद - Doctrine of external world validity. Bajubanda - Elbow-oma
ment.
Bahya samracana Exterior structure.
·
बाह्य संरचना
Bāhya samyojana - बाह्य संयोजना
Exterior fabric.
Baja - बाज - Falcon. बाहुबली का पौराणिक विवरण (The Legendary-account of Bahubali) - Bahubali, also known as Gommatesvara was the son of Adinatha
or R sabhana tha, the first Tirthankra of the Jainas. R sabhadeva, according to tradition, was a king, and had two wives, Nanda (some say Sumangalā) and Sunanda. Nanda or Sumangala gave birth to the twins, Bharata and Brahmi, a boy and a girl, the former of whom was placed on the throne of R sabhadeva, when he retired to seek absolute knowledge. Bahubali and his sister Sundari, were born of Sunanda, and the former ascended the throne of Tak sa-sila (modern Taxila), when his father distributed his kingdom among his sons. Bharata had possession of a wonderful cakra (discus), which could not be withstood by any warior in fight. With the help of this cakra, Bharata conquered the earth and returned to his capital. But the discus would not enter the capital (or, according to another account, the armoury). Bharata then took this as a sign that there was still another territory on earth which had not been conquered by him and after reflection, came to the conclusion that there was only the kingdom of Takṣasila, ruled by his brother Bahubali, which had not been subdued by him. Bharata then

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declared war on his brother Bahubali and in the terrible fight that followed, Bahubali was victorious. Even the discus of Bharata could do no harm to Bahubali. But Bahubali, though victorious, suddenly became lost in meditation, thinking of the vanity of this world. Bharata made obeisance to Bahubali and returned to his place; but Bahubali went to the summit of Kaila sa mountain, remained standing there (or according to another account stood on the very field of battle) in a statuesque posture for one year and the creepers. wreathing round the boughs of the trees on the bank clung to his neck and crowned his head with their
canopy and the blades of kusa-grass grew between his feet, and he became in appearance like an aunt hill. Subsequently Bahubali obtained absolute knowledge and became one of the keval is.
(215)
Dr. Introduction - xxviii-xxix Bāhya recana - बाह्य रचना External formation. The collection of matter, owing to the fruition of Physique-making karmas, in the particular shape in the space covered by the soul is external formation. S-2/17
Bala Novice.
·
-
Bāla tapa - बाल तप Austerities accompanied by perverted faith. Bāla tapa -- Ba la tapa is the observance by a person of perverted faith of austerities involving unscientific and terrible affliction of the body and characterized by fraudulent conduct. S-6/20
-
बालतप तथा बालव्रत If one performs austerities (tapas) or observes vows (vratas) without fixed contemplation on the supreme self, the all-knowing call all that childish austerity (ba latapa) and childish vow (balavrata). Jnana is the ultimate cause of Moksa or liberation. Whatever is done without the background of right knowledge will not achieve its ends. Imitation is a characteristic of the child. Whatever is done through imitation is certainly lacking in the inner background of knowledge. Hence imitative behaviour in the child can not have the sense effect as in the case of an adult individual. Such an imitative behaviour may be an amusing play and can not have any real significance. Similarly the performance of tapas and observance of Vratas without the necessary background of current knowledge will be merely imitative behaviour on the part of an ignorant person; hence would not produce the desisred goal or ideal. In order to expose the futility of imitative behaviour without the background of correct knowledge, the author calls them Baltapas and Balvratas. Bandhana-- A projected moulding dividing Jangha into the upper and lower sections.
-
बसतिका सम्बन्धी दोष - If the saintspends his night in a Basatika (a deserted or uninhabited place outside the inhabited area) he will look out for forty six kinds of faults which are similar in nature to the forty six faults that are to be avoided with reference to food and also the one termed अध:कर्म. Of these it is only necessary to enumerate the first sixteen

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and the first ten out of the last fourteen, the rest differing in no way from the corresponding faults with reference to food and involving no difficulty in their application to a basatika. They have been enumerated in connection with the taking of food.
1. उद्देश दोष - The udde 'sadosa occurs when a basatika is purposely built for the use of saints and pseudo saints. 2. अध्यधि दोष - The Adhyadhi dosa signifies the erection of an extra room or place for the use of saints when one is building a house for one self. 3. पूति दोष - The puti dosa consists in the mixing up of the material for the erection of a basatika for saints with a material with which one's own house is to be built. 4. मिश्र दोष The misra dosa is the setting apart of a place originally intended for the use of the ordinary people and pseudo-saints.
5. स्थापित दोष - The sthā pita dosa is the setting apart of a house after its building for the use of saints. 6. प्राभृतक दोष - The prā bh rtaka dosa is the offering of the bastika by first sweeping and dusting it on the arrival of the saint.
7. प्रादुष्कर दोष - The praduskarā dosa is the making of make shift arrangements (opening up of the roof, making holes in the walls, the lighting of a lamp) to let in light. 8. सचित्तकृत दोष The Sacittakrta do sa is the purchasing of the basatik a in exchange for live stock, for the use of saints.
-
9. अचित्तकृत दोष - The acittak rta dosa is purchasing it with grain, sugar and
such other lifeless things, for the use of saints.
10. प्रामिश्र दोष – The pra misra dosa is its acquisition for saints use by borrowing the money.
11. परिवर्तन दोष - The parivartana dosa
is taking the loan of a basatika for the use of the saint by placing one's own house at the disposal of its owner temporarily.
12. अभिघात दोष - The abhigh a ta dosa consists in using the material intended for the building of the walls etc. of one's own residence for the basatikā. 13. अनाचरित दोष - The anā carita dosa occurs when the material is bought from a distant village for building a basatika for saints.
14. स्थगित या उद्धिन्न दोष - The Sthagita or udbhinna dosa is the offering of a place by opening up a bricked or walled passage or an otherwise closed door. 15. अच्छेद्यदोष - The acchedya dosa is
the securing of a basatika belonging to another by putting him in fear of the displeasure of the king, the minister and the like.
16. अनिसृष्ट दोष - Anisr sta dosa occurs when a basatika is offered by a minor or servant or by one not having authority over the place.
17. Dhatrdoṣa Obtaining food by teaching how to look after children. 18. Dūta doṣa - obtaining food by carrying messages.
19. Nimitta dosa - obtaining food by means ofpalmistry, prognostication etc. 20. Ajivikā doṣa -obtaing food by describing one's own high lineage, merit oroccupations.
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21. Vān i paka dosa - Obtaing food by 37. 2006TUT GIA – The vyavaharana means of speech agreeable to the giver. dosa arises when it can be approached 22. Vaidyaka dosa-(by discouring on by treading on piles of wood, clothes medicine.
brambles and the like. 23. Krodha dosa - (by means of anger 38. gruch GI - The dayaka do sa or angry threats)
occurs wben it is given by a person who 24. Māna dosa - (by means of pride) is insane, possessed in mourning intoxi25. Māyā dosa - (by means of deceit) cated, or a eunuch. 26. Lobha do sa - (by exciting avidity) 39. af stata - The unmisra dosa 27. Pūrva stuti dosa - (by means of arises when it abounds in ants and the prior praise)
like. 28. Paścāta stuti dosa (by means of 40.3tufurfa ata - The apari pati do sa posteior or subsequent praise)
occurs when it has not been in use for 29. Vidyā do sa - (by imparting occulta long time, so that insects may have powers, orby promising to doso) gathered about its passages. 30. Mantrotpādana dosa - (by impart- 41. Four – The lipta do sa occurs ing mantras (incvcatony formulas) for when it is besmeared with such things snake bite and thelike.
as oil, sugar and the like. 31. Curņa yoga dosa · by 42. yfirsta aro - The parityajana importingformulas for the preparation dosa is caused when the place is too big of beautifying powders etc.
for the use of a saint. 32. Mūla karma dosa - by imparting The description of the remaining faults secrets for winning over the love of a
in connection with the use of a basatikā person and the like.
will be faults pertaining to food. 33.शङ्कित दोष - The Sankita dosalies
S.D. 135-138 in accepting the use of a basatikā when Bedaula - aS17 - Cumbersome. the mind is in doubt as to whether it is' Belabūtā.acelet - Vegetal scrolls. or is not free from any of the prescribed Belabutedāra Cear - Stencilled. defects. 34. प्रक्षित दोष - The mrkshita dosa
Belanākāra atalar - Cylindrical. arises when the place has been freshly Bija - 15 - A clue to the understandpainted or plastered over.
ing of all sections of the doctrine. 35. Farfarat ato - The nik sipta do sa Bija Koşa - atstanta - Castor seed. occurs when it contains living being forcat H877 - (Bijjala, the great) - and organisms (green vegetables and the like) placed under blocks of wood
Belonged to the kalachuri clan of
ksatriyas, who hailed from the Bundelkh 36. fufen ara - The pihita do sa arises
-and province of northern India. In the
12th century A.D. a branch of the when it has been offered after the re
kalacuri ksatriya came to rule over a moval of living things or organisms (green vegetables etc.).
portion of the district of Bijapur in
etc.

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Deccan. The kalacuris which literally means 'the destroyers of the fleshy bodies' were great warriors and con- querors. Bijjala was the commander-in-chief of the Calukyan army, but he crushing the feudatory and provincial rulers under the Cālukyan king Tailap III, set himself as the paramountmonarch. He was indeed a great riler whose reign lasted peacefully from 1156 to 1167 A.D. He was a Jaina and took keen interest in safeguarding Jainism. Chief among his generals was Basudhaika recimayyā, who obtained the seven fold wealth of empire to be enjoyed by the line of kings who succeeded the emperor. King Bijjala gave him the beautiful province of Nagarkhand, which he ruled with exceeding glory. Like his masters Bijjala, his efforts for the propagation of Jainism were unending. A-83 Bodha-ala - Comprehension. Boddha -all - Knower. Bodhi - alifa - Enlightenment. Bodhi durlabha -alfa 5014 - Rarity of enlightenment, Gain of self enlightenment, Discrimination power. Bodhita buddha . altera TG - The precept enlightened, Enlightened by others. Bodhya - aeg - The person to be edified. Brahma - Jet - That which develops virtues such as non-injury is chastity (Brahma).
S-7/16 HUGO – (Brahmadeva) - The commentary on Dravya samgraha is composed by 'Brahmadeva'. Portions of this commentary have been quoted by 'Subhachandra' in his commentary on
a work entitled 'Svāmi Kartikeya - nupseksā. There is therefore, no doubt that Brahmadeva must have lived before or at least was the contempoary of Subhacandra. The commentary on Svāmi kartikeyā nuprek sa by Subhacandra was finished on the 10th of Mā gha, in the vikrama year 1613. Subhacandra wrote another work named 'Pāndava Purā na, at the end of which it is mentioned that it was finished in the Vikrama year 1608.
Dr. (Introduction) - x/vi-x/vii Brahmacarya - etee - Celibacy, Continence, Celebate. Brahmacarya - Era - Perfect celibacy consists in not recalling pleasure enjoyed previously, not listening to stories of sexual passion(renouncing erotic literature) and renouncing bedding and seats used by woman. Continence (Brahmacarya) is residing in the abode of the teacher in order to abandon selfwilled activity.
S-6/9 dart - (Brahmacari) - Celebate Born of filth, breeding filth and dropping filth, seeing such an impure stinking and dreadful body, he who abstains from lust is a celebate.
Samantabhadra. agraf - (Brahmacārin) - Knowledge is brahma, kindness is brahma and the destruction of lust is brahma: when the soul rests securely on these, a man is called Brahmacūrin. Y.C.P. 412
TELJI - The Creator-God of the Hindu pantheon. SEJUT – (Brāhmana) - Abrahmana is not one who is blind with the pride of birth, but one who does not destroy life,

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Is we
97 (Bh) h
(219) observes salutory vows, bas knowl- Barn . punt - Pillar capital. edge, and is without desires and acquisition.
Y.C.P. 411 Bharatvarsa · Taaret - It is the
country bounded by the mountain chain Budha .q8 - Mercury. Buddhi-gra - Intellect, Vivid deter
of Himvān on the north and the three
oceans on the other sides. It is in the mination, Intelligence.
shape of a bow. It is divided into six continents by the mountain chain Vijayā rdha and the two rivers, the
Ganga and the Sindhu. Bharat is Bhadra - 976 - Central projection of a 526 -- yojana in width. shrine.
Bhavasāgar - 441R – The ocean of Bhadrap i tha - 946418 - A variety of Samsāra south Indian moulded pedestal.
Bhavanavāsi deva - 49791it da - Bhadra prakrti - Ego - Gentle Residential devas. dispposition.
Bhavyatva - 4649 - Capacity for salBhagna - 49 - Dilapidated.
vation. Bhagnāvasesa - 419ta - Frag- Bhan dāra - HUER - Hoard. ments.
Bhanda Katha . भण्ड कथा - Gest. Bhaikșa śuddhi - styles - Accep
Bhattāraka - geela - Pontiff. tance of clean food and not quarrelling with brother monks.
Bhattaraka pitha . भट्टारक पीठ - kicat - (Bhairādevi) - Queen
Pontifical seal.
Bhavana - 497 - Edifice. Bhairā devī ruled over the kingdom of
wafuasi - (Bhavabhinandi)- The Gerosoppe in the 16th century A.D. in South India.
welcomer of the worldly existence). Bhakta - 9467 - A devotee.
The welcomer of the worldly existence
is petty, profit-hungry, miserable, JealBhakta katha 4971 afren – Stories
ous, fear-stricken, cunning, ingnorant pertaining to food and drinks.
and busy doing futile things. Bhakta pratijnā. PORT uf1511 - Food
Yoga-87 renunciation.
Bhavya - 24 - A self with capacity for Bhakta . 4951 - Devout.
liberation, Potential souls, Bhakti - afarn - Veneration, Adoring. Liberableness, capacity of attaining libBhakti mudra - far451 - Adoration
eration from Karmic bondage, Vigor
ous, Robust, Elaborate, Majestic. pose.
Bhava Parivartana - 99 fact - Bhāmap dal - 4790657 - Halo.
Cycle of incarnation. Bhanga - 45 - State, Modes. -
Bhavya and abhavya - 94247911379404Bhangimā - 1947 - Graces. The souls whose liberation is to take

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(220) place (or who have the capacity of one's multifarious stock of good and liberation (ofts or 9909). The op- evil Karmas accumulated as a result of posite of these (are) incapable oflibera- past good and evil deeds. tion (37404). They are never liberated
Yoga - 319, 322 from mundane existence.
goare - (Perseverance) - Persever71704, 737409 - Neither bhavya nor
ance is characterized by a preponderabhavya. Those souls who are neither
ance of operation (over karma) and it capable of liberation (bhavya) nor in
definitely goes to produce fruit even in
a future birth (- this in case the fruits due capable of liberation (37409) but have
toitare not all forthcoming in the present the bliss of liberation (and are) beyond
birth.
Yoga - 323. the cycleofinfinite existence should be
पूर्वजन्म का कर्म दैव है और इस जन्म का known to be neither bhavya nor abhavya.
af prat - One's fate represents the Bhavyavastha . stole - Dilapi
act one bas oneself performed in an dated.
earlier birth while one's perseverance
represents the additional act one perBhavya alan kafana - 142231815929
forms in the present birth. Bold ornamentation.
Yoga - 325 Bhaya sanj na . - The in
दैव तथा पुरुषकार की दुर्बल स्थिति का stinct of fear.
RUITA - The result of the weak posiBhāga - 97 - Divisior, Fringes.
tion of fate and perseverance) - Fate, Bhāgahāra - TIER - Divisor. when weak is annihilated by perseverBhagabhāga-MM - Proportion- ance while perseverance, when weak is ate distribution.
annihilated by fate. This mutual annihiBhāgasiddha - Miftare - Non exis
lation is impossible otherwise. tent in respect of a part, unproved with
Yoga - 327 respect to part.
Bhamati - 4469 - Clolonnaded pasBhagya - 4784 - Fate.
sage of a medieval Jain temple. Apa site youref – (Fale and prese- 977418116 - (Bhāmā'sā ha)- There was verance) - Fate in fact consists of our
a time in the life history of Mahārā nā own good and evil (past) deeds pre
Pratāp, when pressed by constant adserved in the form of karma; similarly, preseverance is our own (present)
verse circumstances, the Mahārānā activity leading to a successful comple
along with his famished children, had to tion of the task at hand.
escape in Jungles. In suchcircumstances Sometimes a man is rewarded with
loaves made of crushed grass were presuccess or undertaking but a slight
pared, but a cat took away even such operation while at other times he re- meals. Insbeer desperation Pratā pa was mains unsuccessful even after under- about to address a letter suing for peace taking an immense operation from this with Akbar, when Bhāma'sā ha Jain we are to conclude that one's fate is but
remonstrated that till body and soul

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fine.
were together, he won't allow his coun- Bhāva parivartana - 9 fart - try to fall an easy prey to slavery. The Thought cycle. Mahārā nā burst out into tears, and Bhāsā aksari - 4797378** - Language said, “I have not a single piece to feed
alphabetical. the forces, how long can I continue to
Bhäsā bala - 9790210 - Speech power. fight ?" At this Bhāma'sā ha at once
Bhāşa-Madhyama-sūkşmā479put down at the feet of Pratā pa the very
HEYAT, PAT - Language-Intermediate, large quantity of wealth be had. The Mahārā nā refused to accept it saying that the Rajpūtas do not take back what
Bhasa paryapti - भाषा पर्याप्ति - Dethey once given away “I am not making
velopment of the vocal organ. over the wealth to your personal self”, Bhāşa-Pasyanti - 97 424R - Lanreplied Bhāmasa ha Jaina. “My coun- guage-Indivisible. try needs it and I am simply complying Bhā şa-Vaikhar i - der - Lanwith its demands. You kindly gather
guage-Audible. the army, and I will fight for the honour
__Bhasavargana. भाषा वर्गणा - Speech of the country". In the words of Todd
molecule, Language variform. the wealth offered was sufficientenough
Bhā sa samiti - 9791 afufa - Discito maintain forces of twenty five thousand strong for ten years. Mahārā nā
pline in speech, Carefulness in speech.
Bhāṣā samiti Taffo - ReguPratāpa gathered his armies and
lation of speech activity. The ascetic Bhāmāsā ha along with his brother
who comes in contact with good as well Tārāchand left to give at Haldi Ghāti as wicked people speaks as little as on the 25th June, 1576, such a tough possible of what is good. Otherwise, it fight to the Mughal bands that there will lead to unnecessary evil originating was an utter confusion in the enemy from attachment. That is called regulacamp.
A-93 tion of speech activity. S-976 HARUS wait - A giant sized bird with Bhāva - 419 - Quality, Thoughts, twomouths and one belly. Traders used Present or positive, Phase, Entity itself, to go to the valley of diamonds with Function, Entity. Modification of the their help. These birds have been praised soul, The positive aspect, Dispositions, in the Jaina literature for their extreme Thought activities, traits, Present state, steadfastness.
Psychic disposition, Inclinations, subJaina stories vol. II Glossary P. 176) jective virtue, Subsistent being. Bhāvanā - 91071 - Observance, Bhava - (979) - Actual state - SubMemory, Contemplation.
stance charaterized by its actual condiBhava parivartana - ayfarfa- tion is present state or actual state. Cycle of incarnation.
S-1/5 Bhava papa - भाव पाप - Subjective
भाव - अभवन् भवन्ति भविष्यन्ति चेति vice or sin.
ACT: – 9476 - are things past, present

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or future i.e. 49 does not necessarily connote present existence: Thus a city or a 1979 which the Vaise sika regards as the 37979 of a thing is as much a ra as the thing itself; moreover the so called अभाव is not तुच्छ or मिथ्या, i.e., unsubstantial nothing, as some vedāntins would have it, but is an aspect of ra and therefore the 9t9 itself. Bhāva - Artha- 479-37ef - Phase,
Gaige.
Bhava-addha - 419-3761 - Birth to death period. Bhāva-aparispandātmaka · 49374824-G1140 - Phase-Non vibratory. Bhāva-Apaksaya - 919 379874 - Phase decay. Bhāva-Astitva - Hra oficira - PhaseExistence. Bhāva-Audayika · 4-sttafe - Phase-Rising. Bhāva-Aupasamika - ta 311931f44 - Phase Subsiding. Bhāva-Bandha - Ta opp - Phase bond. Bhavaksayika - भाव क्षायिक - PhaseAnnihilating. Bhāva-Kṣāyopašamika - Taaret 421f446 - Phase-Annihilating cum sub
Bhāva-nirjarā . Yra ferskt - Phase disintegration. Bhava-Parin ama - 99-yfur - Phase - Ultimate particle. Bhāva parivartana rūpe samsāra. na frattan HHR - Phase-transmigration in form of phase cyclic change. Bhava bandha. 410 - Subjective bondage. Bhāvagati - Tula - To take birth in one of the four worlds. . Bhāva bandha - 919077 - Moba or spiritual stupor, desire and aversion, these bring about acharacteristic proneness, towards karmic matter in the nature of Ji va. This proneness towards the karmic environment is of the nature of Psychic disposition which spins out a cocoon of evil thoughts enshrouding the self. This is Bhā va Bandha. भावबन्ध तथा द्रव्य बन्ध- That conscious state by which karma is bound (with the soul) is called Bhāva-bandha, while the interpenetration of the Pradesas of karma and the soul is the other i.e. Dravya bandha).
Dr. 32 Bhāva karma - 1974 - Psychological karma. Bhāva leśyā - na 1841 - Psychical coloration. Bhāva linga . aficie - Psychical sign. Bhāvalingi . araşt-Clad in subjectivity. Bhāva mana - 949 49 - The mind qua function. Bhāva mokṣa - 979478 - Realisation of the purest and perfect self after complete emancipation from evil is the sub
siding.
Bhava-Pärip á mika - 4raपारिणामिक- Phase transforming. Bhāva-Abhāva sakti -41937947981fafi- Phase-Non phase energy. Bhāva naya - 91974 - Phase purport. Bhava niksepa • भाव निक्षेप - Phase installation.

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jective salvation or 'Bhava mok sa'. Bhava mokṣa-- That modification of the soul which is the cause of the destruction of all karmas. Bhāva nivrtti - भाव निवृत्ति - Phasefinish.
-
Bhava no-agama dravya nikṣepa - भाव नो आगम द्रव्य निक्षेप - Phase quasi revelation fluent phase installation. भावमोक्ष तथा द्रव्य मोक्ष - (Bhavamoksaand Dravyamok sa). That modification of the soul which is the cause of the destruction of all karmas is surely to be known as Bhava-mok sa and the (actual) separation of the karmas (is) Dravya-mok sa. DR. 37
भाव निर्जरा तथा द्रव्य निर्जरा (Bhava nirjara and Dravya nirjara) - That bhava (modification of the soul) by which the matter of karma disappears in proper time after the fruits (or such karma) are enjoyed (is called bhava nirjara), also (the destruction of karmic matter through penances (is known as Bhava-nirjara) and that destruction (itself) [is known as Dravya nirjarā). Thus nirjara should be known to be of two kinds. Dr. 36.
भाव
-
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Bhava-Paris pandātmaka
-Phase-Vibratory.'
-
Bhāva pratyaya prakrti - भाव प्रत्यय प्रकृति - Birth to death causal configuration.
Bhāva pāpa - भाव पाप - Evil thought is bhava papa sinning in the heart. This condition of Dravya papa which aggravates the evil disposed the soul. Bhāva pāpa - भाव पाप Evil thought or the impurity of heart.
Bhāva prāņa - भाव प्राण - Spiritual vitalities, Conscious vitalities. Bhāvapunya - भाव पुण्य - Pure thought. Bhava punya - भाव पुण्य - Subjective righteousness.
Bhava pun ya - भाव पुण्य - Purity of thought inself is the subjective righteousness or Bhava pun ya. Bhava-Sacitta, Acitta, Misra - - सचित्त, अचित्त, मिश्र - Phase-biological / Non biological / Mixed. Bhava-vrddhi-q - Phase
increase.
Bhava vinasa - भाव विनाश destruction / annihilation.
-
Phase
Bhāva samvara - भाव संवर Psychic stoppage, Phase-impedence. भाव संवर - Suppressing the states of lust, desire, and aversion by the principle of renunciation is the subjective inhibition or prevention which is संवर.
-
भाव निर्जरा - This refers to the closing up of the spring of evil thought as the concomitant of this Psychic inhibition of evil, द्रव्य निर्जरा there appears thewithering away of karmic matter which is Dravya Nirjarā.
भाव संवर तथा द्रव्य संवर - (Bhā vasamvara and Dravyasamvara) - That modification of consciousness which is the cause of checking_A srava (influx) of karma is surely Bha vasam vara, and the other (known as Dravyasamvara is known from) checking Dravya srava. Dr. 34 भावसंवर के भेद - (Varieties of Bhā vasamvara) The vratas (vows), samitis

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(attitudes of carefulness), Guptis (restraints), Dharmas (observances), Anuprek sas (meditations), ParisahaJayas (the victories over troubles) and various kinds of caritra (conduct) are to be known as varieties of Bhavasamvara. Dr. 35
Bhava sthiti - भाव स्थिति - Birth to death life lime.
Bhava vicaya - भाव-विचय - Respect - ing transmigration. Bhāva vihvala pūrna भाव विह्वल पूर्ण - Conquestish.
Bhāva vipākī prakrti - भाव विपाकी प्रकृति - Configuration ripening during birth to death.
Bhava yoga vibration.
•
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O
भाव योग - Subjective
Bhāvābhinandi - भावाभिनन्दी - The
welcomer of the worldly existence.
Bhāvaddha - भावाद्धा
The time of
condition of existence. Bhavagara home.
भावागार
Bhava rūpa dharmi - भावरूपधर्मी - Positive subject.
-
Psychical
Bhavasrava1- भावास्रव - Phase influx. Bhavasrava - The appearance of lust, desire and aversion is the subjective influx of karmas (भावास्रव). भावास्त्रव के भेद प्रमेद - (Varieties of
Bhava srava) of the Bhava srava the subdivisions are - Mithy atva, avirati, Prama da, Yoga and anger etc. (which are again of) five, five, fifteen, three and four classes respectively. भावास्रव तथा द्रव्यास्त्रव - ( Bhāvāsrava and Dravya srava). That modification
of the soul by which karma gets into (it), is to be known as Bhava srava, and the other (kind of Asrava) is the influx of karma. Dr. 29. Bhāva śuddhi - भावशुद्धि - Mental purity.
Bhāvendriya - भावेन्द्रिय
Sense qua
function. Bhāvendriya - भावेन्द्रिय - Subjective sense is the purification or the knowing power arising by the destructive subsidence of the sensitive knowledge obscuring karma. (It is) also the conscious attention of the soul (a) caused by it. G.J. 107 Bhavendriya (af) - Psychic
sense.
Bhavasrava - भावास्रव Subjective influx, Subjective influx of karmas. Psychic inflow.
-
Bhavatmaka--Subjective. Bhāva yoga - भाव योग - Subjective vibration i.e. by capacity itself by which the matter of mind, speech or body is set in vibration.
Bhavi -- Potential.
Bhavi naigama naya - भावी नैगम नयFuture figurative purport.
Bhavi jnāyaka śarira - भावी ज्ञायक शरीर - Future body knower. Bhavya - Accomplishable. Bheda Principle of difference, Division, Variation, Difference and non difference or identity.
·
Bheda - Atadbhavika/Prades ikaभेद - अतद्भाविक / प्रादेशिक - Analysis, Distinction, splitting, Fission or Identical/Regional.

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Bhedābheda vāda भेदाभेदवाद - or Dvaitādvaitavada - या द्वैताद्वैतवाद - A doctrine of identity in difference or of Unity in diversity.
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-
Bheda-curnika, Pratara, An ucatana - भेद- चूर्णिका प्रतर, अणुचटनSplitting layered, Particle splitting. Bheda-Curna/Utkara --uf3-Splitting-Powder, piece. Bheda--Division or separation is of six kinds, sawing a piece of wood, grinding, Barley, wheat etc. into four threshing out black gram, green gram etc., dividing mica into many layers and emitting sparks of fire by hammering a red hot ball of iron etc. S-5/24 Bheda jana--Discriminating science.
Bhedaikānta • भेदैकान्त - Exclusive momentariness.
-
Bheri --Kettle drum.
Bhiks acarya - भिक्षाचर्या - Going out on begging tour.
Bhiks a suddhi-fan-Purification of obtaining of food.
Bhima and Mahabhi ma - भीम तथा महाभीम
These are two lords of Rāk sasas. S-4/6 Bhinnaf Fraction, Divergent. Bhinnābhinnavada - भिन्नाभिन्नवाद - The doctrine of identity in difference. Bhinnamuhurta or antarmuhurtaभिन्नमुहूर्त या अन्तर्मुहूर्त - One muhūrta) minus one samaya (i.e. minus 2 or more instants till the result is one a vali or one samaya) is bhinna or (Antara) muhurta. Muhurta reduced by an in
stant.
Bhinna parikarma aş taka - f परिकर्म अष्टक - Fraction eight operation. Bhinna visayatva - भिन्न विषयत्व Conversant with different objects. Bhitta-fl-Sub-base of a temple. Bhitti-fufa-Graffiti.
Bhitti citra-fafa fa-Stucco embellishment.
Bhitti kalaffa - Mural art. Bhitti stambha-ff-Pilasters. Bhirutva - Fearfulness. Bhokta-- Enjoyer.
·
Bhoktrtva--Enjoyment, sensual pleasures, gratification, Indulgence in the object of nose, Eyes and ear
senses.
Bhogabhūmi - भोगभूमि - Enjoyment region.
भोगभूमि - The term Bhogabhūmi is a compound of Bhoga (enjoyment) and Bhumi (Land), and signifies the region where, like heavens, the residents have not to earn their bread by sweating in any sense. The regions where men have to work for their livelihood are termed karmabhumi (Lands of action). Only those who have performed highly meritorious deeds are born in Bhog bhumis. The true Bhogabhumis are, no doubt, heavens alone, where the conditions of life are the most pleasant, and which yield the utmost of satisfaction to the senses. The Bhogabhumis come after the heavens and are the superior to our earth, in respect of the pleasures that the people enjoy there. भोगभूमिज का जन्म The birth of Bhogabhumija is in the manner of the flesh in so far as a conception does take
-

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223)
place there. It, however, differs from grow together so as to constitute a comthe ordinary manner of being born for pound in the centre, the systematical humanity in so far as the full develop- lines of the hollow piches in their trunks ment of adolescence is attained only would very naturally look like rows of within a period of forty nine days from rooms in a mansion. the day of birth. But the parents are arrefout chat FCA - (Life of Bhoganever destined to have the pleasure of
bhūmijas) - There is no sense of propbeholding the faces of their Progeny.
erty or appropriation known in the They die the same instant that the chil
Bhogabhūmis. Nature is too lavishly dren are born, the mother dying of a
abundant for that to be necessary. sneeze and the father of a yawn. The
Crimes, too, are not committed by the bhogabhūmijas are born twins -a male
Bhogabhūmijas. All the three principal and a female together. When they grow
causes of crime - namely woman, land up they become husbandand wife. They
and gold - are wanting there. The two do not have to waste any part of their
last-named are to be had in such abunlife in sleep; they do not perspire; and
dance that nobody cares to be burdened excrements are not formed in their bod
with the worry that is implied in putting ies. Their eyes are always kept open,
oneself in proprietary relationship with and they take food after three days. The
them. And woman is not an inducement quantity taken is never more than the
to crime inasmuch as strong pre-natal weight of a plum, though it may be less
attachment of the twins for each other in some places. The female
is a guarantee against moral laxity of Bhogabhūmija conceives but once, and
every kind. The Bhogabhūmijas, as a that only at the end of her life!
rule, are intelligent and virtuous. They cocugnan - There are ten kinds of spe
know the arts of singing and dancing cial tree like things with which the
and are proficient in other accomplishlucky residents of Bhogabhūmis sat
ments.
R. Page-30-33 isfy their wants. Food, drinks, clothes Bhogabhū mi - T49 - The regions (from their silky barks), plates and cups, of enioyment, as the objects of enjoyornaments (flowery decorations), flow
mentare provided by ten kinds of desire ers, perfumes, musical instruments
- fulfilling trees. (flutes and the like) are all supplied in
Bhogya - spray - Enjoyable. abundance by these Vikshas (Trees). There are trees also that radiate pow
__Bhoganarthakya - भोगानर्थक्य - Miserful Phosphorescence all round, and use of articles of use. the illumination is strong enough to Bhojana kathā 4759 765271 - Food outshine the light of the sun and the gossip. moon, if it does penetrate into regions Bhrmgara - DR - Jars. of the Bhogabhūmis. These trees also
Bhojanshala . भोजन शाला - Dining supply residences and Pavilions for the
room. use of the lucky residents. Probably
Bhraş ta - e - Deviated. their hollow trunks have to do duty for rooms and if a certain number of them Bhranta - YTT - Invalid, Incorrect.

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Bhranti - Lapse of memory, Illusions.
Bhujagara / Bhujakāra bandha भुजगार / भुजकार बन्ध - Armlike bond. Bhujyamānaāyu- भुज्यमान आयु - Serviceable age.
Bhuja bandha - भुजबन्ध Armlet. Bhumi - भूमि - Stage. Bhūmitala - भूमितल - Ground floor. Bhuta Elements, Phanter or demon. Bhūta naigama naya - भूत नैगम नय Past figurative purport.
·
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-
-
Bhuta sarira - - Past body. Bhūta vigama - भूत विगम - Detach
ment. from the elements.
-
भूवलय (Bhuvalaya) The most remarkable kannada work called "Bhuvalaya", the first part of which has been published by Sarvartha Siddhi Sangha of Bangalore, is attributed to Digambara saint Kumudendu. There can be little doubt that Kumudendu was a disciple of V i rasena and contemporary of Jina-sena and Amogha-Varsa of Manyakhe ta. The Bhuvalaya is composed in the form of mathematical tables assigning the numbers 1-64 to the 64 letters of our Alphabet. Kumudendu mentions Jaya Dhavala, Vijaya
Dhavala, Atisaya Dhavala, Maha Dhavala and Jaya Sila Dhavala (Aine Dhavalas) in Ch. 10, 209-212. These became the titles of Amogha-Varşa also (Ch. 9, 169-172). Amogha var sa Nṛpatung as Kannada work Kaviraja marga' gives him the title 'Ati saya Dhavala. Kumudendu by the
·
Ankaksaramethod claims that the work Bhuvalaya can be read in 718 languages, and includes 363 Philosophical systems, 64 kalas and infact all arts and sciences in the world. The work contains 6 Lakhs of verses according to the poet, nearly six times, the size of the Mahabharata. It is not merely a freak or curiosity like a cross word Puzzle or an acrostic but a veritable compendium of Indian culture in general and of Jainism in particular. Kumudendu, though a Digambara mentions the Angas, Angabahira, the works of Bhutabali, Kundakunda, Uma svati, Samanta bhadra, Pujyapada, Cuḍāmuni etc. Many of them now lost, but included in his Bhu valaya. Similarly he gives the real Rama yana of Valmiki, the JayaKhyana of Vyasa (the nucleus of the present Mahabha-rata) and the Bhagvad Gita in five different languages. For a critical study of the Mahabharata and Gita Bhuvalaya seems to be indispensable. It is necessary therefore to examine the authenticity of the Parampara of Kumudendu. He gives the list of SenaGana. Puspagaccha down to prabhavasena, Dharasena and Bhutabali, then in the Sanskrit Bandha. भूतबलि, गुणधर, आर्यमंक्षु, नागहस्ति, यतिवृषभ, वीरसेनाभ्याम्, विरचितम् श्री श्रोतारः सावधानतया squary 1
As in the Jaya Dhvala ti kā of Jinasena, Kumudendu was the disciple of Vi rasena. A. 108-109.

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म् (M)
Mada--Pride, Arrogance, haugh
tiness.
Madhura - Sweet. Madhya-Ananta nanta-मध्य अनन्तानन्त - Middle-infinite infinite.
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.
-
Middle piece fluent.
Madhya khan da dravya मध्य खण्ड द्रव्य Madhya guņākara - मध्य गुणाकार - Middle multiplier. Madhya loka - मध्य लोक - Middle universe, The central or middle region of the universe. Madhya loka - मध्य लोक - The centre
of the universe there is mount Meru. It is surrounded on all sides by Jambu Dvi pa, a continent having a diameter of 100000 large yojans. Jambu Dvi pa is encircled by the ocean Lavan odadhi, 200000 large yojanas in diameter. This is encircled by the continent Dhatuk i khan da 400000 large yojans in diameter; encircled by the ocean Kalodadhi 800000 large yojanas in diameter. This is encircled by the continent Puskaravara dvipa 1600000 large yojanas in diameter Puskara vara dvi pa is bisected throughout by the mountain Manu sottara, so called because no human being can exist beyond this mountain. Beyond Puskaravara dvi pa there are innumerable oceans and continents, the diameter of each one being double of that of its predecessor. The last continent is Svayambhuramana and the last ocean
-
-
is also called Svayam-bhu ramana. The last continent is divided in its middle by the mountain Svayamprabha. The first 21/2 continents and the first 2 oceans have both karma and Bhoga Bhumis. The last ocean and half of the last continent next to the ocean have got only karma bhumi. The rest of the oceans and continents have only Bhoga-Bhumi. Madhura vacana मधुर वचन Sweet and attractive diction.
-
-
Madhya bandha- मध्य बन्ध- Bond with a relief on frieze at the middle of a member such as jangha or pillar. Madhyama -- Middle, Intermediate.
Madhya-pada--- Middle syllable, Middle foot.
मद्यपान के दोष - (The defects of drinking) Those who are stupefied with drink have no sense of shame or propriety of conduct nor knowledge of sacred lore nor commendable activities, they are as ghosts owing to the loss of the power of discernment. Yas. 321 मद्य निषेध - (Madyani sedha- Prohibition of drinking) - Drinking is condemned by saying that it is the root of all evils, since it completely deludes the mind and is therefore the greatest of all sins. Owing to the loss of the power of discrimination men commit all kinds of sins, which lead to their wandering in the wilderness of worldly existence. It is well known that wine was the cause of ruin of the Ya davas, Justas gambling was the cause of that of the Pan davas. Somadeva records also a curious belief that some persons after a long succession of births and rebirths, are in the course of time transformed into wine to

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delude the minds of men. The number of sentient beings transformed into a single drop of wine is large enough to fill the universe.
Ys. 262 Madyavirati. मद्य विरति - Abstinence from alcoholic drinks. Magadha - 478 - The territory south of the Ganges was called Magadha. Magna - 499 - Immersed. Mahārāva - HERTA - Arch. Maharddhi - HEP-Excellent wealth. Mahattara - HER - Chamberlain. Mahattar i . HE TRI - Lady chamberlain. Mahatta . 46TH - Greatness. Mahattvapūrņa. Herayut - Significant, fascinating. Mahāhimsa - HEEFT - Grievous himsa. Mahā himvan-Helf4914-The height of Mahā himvā ndividing Haim vatand Hari is two hundred yojanas. It is of white colour.
S-3/11 Mahā maņ dapa - 614064 - Central pillared ball of a medieval temple with opening on the lateral sides. महामेघवाहन खारवेल - Mahā megbavā hana Khā ravela - In the modern province of Orissa in India there once ruled Mahā meghavā banas. Among them Knarvela was a famous monarch. He was born in 207 B.C. in the great city of Kalinga In the eighth year of his reign Kbārvaela invaded Magadha. The fame of his valour and prowess travelling before him made the Greek king Demetrius evacuate Mathura withoutafight, which
was considered a remarkable deed of national emancipation at the time. Kharvela was declared anemperor after his victories over Pusyamitra, who was a powerful orthodox monarch on the imperial throne of Magadha. From there he got rich trophies including the statue of Rsabha which had been carried away by king Nanda. From Orissa to N.W. India and to Magadha and again back to Orissa in the same year, Khārvela moved with rapidity. He covered thousands of miles and maintained his huge army thousands of miles away from his kingdom. For his victories he is called the Indian Nepolian. Satisfied with the extension of his empire be devoted his energies to the welfare of his soul. On the Kumar i Parvata he raised various pillars and prepared caves for the Jaina ascetics in its vicinity. He was known as the king of peace, prosperity and Dharma. In the Hathigumpbā inscription Kharvela is styled as a king of saints. A-75-76 Mahāpadma - H81464 - A lake. It is double the size of Padma, that is twice the length, breadth and depth of Padma.
S-3/14 Mahāprastāra - HEISIKIR - Superstructure. Mahāsattva - HETHRA - Total existence. Mahāskandha - HERET - Maximum, molecule, Biggest molecule of matter.
Mahaskandha vargana. महास्कन्ध gofun - Great molecule. :: Mahatamah prabhā . 461674: 991 - That which is like thick darkness is Mahā tamahprabhā.
S-3/1

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Mahātaporddhi - 46161415 - The and Vāyubhūti, were also erudite schol. acquisition of the power to undertake ars of Vedic faith and they too had their the greatest forms of asceticism. doubts clarified. Mahaskandha vargana . महास्कन्ध ।
Besides these three brothers, there were
eight other Brahmin and K satriya scholarfon, Grand molecular variform.
ars who were similarly attracted by the Mahasthan dila - महास्थण्डिल - The
preachings of Mahāvira and they too selection of cemetery.
became converts to bis faith along with Mahātapa rddhi- 480YWOS-Grand
their disciples. They are Suddharmā, austerity prodigy.
Mauryaputra, Maundryaputra, MaitrMahātmā - H6179 - A great or pious
eya, Akampana, Aulaka and Prabhava. soul.
Of these Ganadharas, Indrabbūti, Mahāvira - Helat - Twenty fourth Gautama was the wisest and possessed Tirthamkara of the jainas, a senior : sound powers of exposition. He therecontemporary of Gautama Buddha.
fore, became the first Ganadhara who महावीर के गणधर - The apostles of
not only interpreted the sermons of
Mahā vira but also reduced them to Mahāvīra - Ganadharas interpreted
writing. the principles of Bhagawāna
Of the eleven Ganadharas only two of Mahāvi ra after he bad started preach- them, Gautama and Sudharmā, suring his gospelon attainingomniscience.
vived Mabā vi ra while the rest of them The first scholar to do this work was Indrabhūti Gautama. He was abrahmin
adopted the vow of Sallekbanā at difwell-versed in vedic-lore. He enter
ferent times at Rājagrha and attained tained some doubts about the interpre
salvation. tation of some metaphysical principles.
Com 45-46 On hearing of the omniscient lord, he महावीर निर्वाण के बाद - AfterNirvana went to him to know what was meant of Mahāvi ra, Indrabhūti Gautama by the six dravyas, the five astik āyas lived for about 12 years and attained and the seven principles etc. He was
omniscience. Sudharmā then assumed fully satisfied with the interpretation of
the spiritual leadership and be too atthose principles by the Tirthamkara. tained omniscience. He was followed Mahāvira preached what life was, by Jambūsvām i who was the last to what the meaning of karma was and attain omniscience. how karma was responsible for differ
After Jambūsvām i had attained salent births and rebirths. Indrabhu ti felt vation in 403 B.C. Prabhava continued enlightened and became aconvert along the leadership of Jaina thought and died with his five hundred disciples to the in 397 B.C. It was during his time that religion of Sramana. After this the two the two sects of Osvā la Jaina and brothers of Indrabhūti, viz., Agnibhūti Šrimāla Jaina arose. It may be noted

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that upto Jambūsvāmi, there is unanimity between Digambara and Sveta mbar atraditions. Thereafter, the svetambara tradition gives the name of Prabhava, Svayambhava, Sambhūtivijayaand Bhadrabā hu while the Digambara tradition mentions the names of Visnu, Nandi, Apā rajita, Govardhana and Bhadrabā hu. These are called the Sruta Kevalins who did not attain omniscience like their three predecessors. It is an outstanding event of history that it was this Bhadrabā hu who was the Guru of Candragupta of the Maurya dynasty who migrated to the south along with his 12000 disciples as he sensed a famine of terrible severity. Candra- gupta also accompanied his Guru and the inscriptions at Sravanabelgolā and elsewhere bear ample testimony to this great event in the spread of Jainism in southern parts of India. Candragupta became a Jaina ascetic after abdicating his throne in 297 B.C. and died twelve years later at Śravanabelgolā after adopting the vow of Sallekhanā. Helat a FIT - After Pārsvanā tha, Mahā vira became the leader of the Jaina Church. The religion preached by Mahāvira was substantially the same as preached by his predecessor Pārsvanā tha. It is said that Mahāvīra added Brahmacarya (i.e., Chastity, perhaps already included in Aparigraha) as the fifth great vow to the four great vows already preached by Pārsvanā tha. Mahāvi ra continued further the prac-
tice fourfold division of the community and it is stated that at the time of his death there were 14000 yatis, 36000 Sadhvis, 159000 Śrā vakas and318000 Sravikas. Maha vira had in all eleven Ganadharas. They were all religious teachers well versed in Jaina scriptures. After the nirvāna of Mahāvīra, the fifth Ganadhara Sudharman became the head of the Jaina Church, others either having attained Salvation or Kevalinship (i.e. omniscience) before the death of Mahāvira. Sudharman is said to have narrated the Jaina canon to his disciple Jambusvā miin the manner he had heard from his master. The Nirgrantha Sraman as of the present time are all spiritual descendants of the monk Arya Sudharman, the rest of the Ganadharas having left no descendents. J - 47-48 During the lifetime of Mahā vi ra the spread of Jainism was limited and Jainism did not seem generally to have crossed the boundaries of the kingdoms of Anga and Magadha, comprising modern Bihār, Orissa and Western Bengāl, where the teacher mainly lived and concentrated his attention, but after the nirvana of Mahā vi ra, his successors and followers succeeded to a large extent in popularising the faith throughout the length and breadth of India, so that it did not fail to enlist for a long period the supportof kings as well as of commoners. As the number of adherents to the Jaina religion fast increased and as they were scattered practically in all parts of the country, the Ganadharas and religious pontiffs must have found it very difficult to look after and organise

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(232) their followers. Naturally, different con- it proper, without taking into account ditions, customs, manners and ways of the needs of the changing conditions. In life prevailing in different parts of the both the cases natural indignation is country in different periods might have bound to occur on the part of the thinkinfluenced in giving rise to various ing population and there should not be religious practices which might have any surprise if hisaccumulated indignaultimately resulted in creating factions tion and discontent take a turn in formuamong the followers of Jainism. The lating and organising a separate sect. religious doctrines, principles and te
J - 48-49 nets as they were enunciated and taught a Figi ahami do SITA - Attempts by Mahā vira were not committed to
of reconciliation - From the above diswriting during the lifetime of
cussion it will be seen that the Jaina
Church which was one and undivided at Mahavira or immediately after his death. The religious teachings of
the time of Mahā vira has now been Mahāvi rawere memorised by his im
split up into sects, sub-sects, Samghas,
Ganas, Gachas, etc. Apart from the mediate successors and they were thus
religious divisions existing at present handed down from one generation to
there might have beenother divisions in another till they canonised at the coun
the past. Such divisions must have flourcil of Pā tali putra in the early part of ished in the past, but it appears that they 3rd century B.C. By this time much could not survive upto the present day water had flown down the Ganges and for a want of followers or some other what was cononised was not accept- reasons. As an instance the name of able to all, who vigorously maintained
'Yā pan i ya' or 'Yapya’ samgha can that the canon did not contain the actual
be cited. This Samgha was established teachings of Mahāvira. Again there
by Sri Kalasa Ācāryaat Kalyā natown was the question of interpreting what had been canonised. As time passedon, in Gulbarga district in Karnā taka. Like differences of opinion regarding the Sveta mbaras, it recognised the existinterpretation of many doctrines arose ence of sacred books and believed that and those who differed established a women could attain salvation and saints separate school of thought and formed could take food after attaining omnithemselves into a sector subsect. Sects science; but at the same time it was, like and subsects arise as a direct result of Digambaras, against using clothes and the revolt against the actions and policy it followed the rules and regulations of of ruling priests or heads of the church. Digambara ascetics. Neither its literaThose who are at the helm of religious ture nor any of its followers is existing affairs are likely to swerve from their
today. It appears that this Samgha was prescribed path and debase themselves
a connecting link between the or they are likely to be too strict in maintaining and preserving the reli- Digambaras and Svetā mbaras or probgious practices in a manner they think ably it was a solution to iron out the

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differences between the two sects. But this solution was not, it seems accepted by the people and as such it had to remain as a separate Samgha and vanish within a short period for want of following. Afterwards no attempt worth the name was made in the long history of the Jaina Church to cement the outstanding differences between the sects. and among the sub-sects within a sect. On the countrary it is a pity that more importance was attached to small differences of practice and this ultimately gave rise to various Samghas, Gacchhas, etc. The main difference between the Mūla Samgha and Kā sthā Samgha of Digambaras lies in the fact that while the ascetics of the former use the bunch of peacock feathers for warding off insects, those of the latter use a tuftof cow's tails hair. There was a third section which did away with the use of a bunch or tuft and hence it was called ‘Nihpichaika samgha.'even though the differences were meagre, the Mula Samgha declared the other two Samghas as Jain a bhāsa, i.e. false jaina Samghas. Exactly on the same lines various Gacchbas like Kharatara, A Ticala, pauro im i yaka, katuka, etc. arose among the Svetāmbaras due to little differences and there was practically constant rivalry among them. Books like Kupak sakausikasahasrakirana, Tapomatakuttana, Anchalamat- a dolana, indicate this spirit of rivalry. Thus it will be found that there is nothing like unity in the Jaina Church but on the contrary there
is a vivid tendency to magnify the differences and to split up the Jaina Church into small sections spread all over India. Moreover there was not during the last 2000 years even a single powerful personality in the Jaina community who could iron out the differences between the two main sects which insist more on their mutual differences. It goes out without saying that this unusually large number of religious secitons or divisions in a small Jaina community can hardly serve as an incepntive for unity in that community. Jaina castes. The important Jainacastes are mainly found in the northern India, including Gujarat, Kā thiawar and upper districts of Madhya Pradesh. These castes nowadays are found in the Deccan and south India, but they have migrated there from the north for the commercial purposes. The Jaina castes in Decan differ in many respects from those in the north. In the first place, there are only four main castes in the Deccan viz. Saitavā la, Caturtha, Panicama and Bogarā and three small castes viz, upādhyāya, Kambhoja and Haradā. In the north we find a large number of big and small castes. Among the small castes a mention may be made of Golapūrba, Golalare, Asā thi, Ajudhyabas ī, Nemā, Naras i puri, Jaisavā la, Lohiyā, Pallivā laetc. Secondly, many castes in the north have their counterparts in other communities. Thus Agravā las, Osavā las, Srimālis, etc. are found among the Hindus also. But in Deccan the names of the Jaina castes are not found in other communities. There are no Saitva las, Caturthas or

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Paйcamas among the Hindus. Thirdly, while in the north in some Jaina castes Digambara and Sveta mbara divisions are found, in the Deccan there are no such divisions as the members of the Jaina castes in the Deccan belong to the Digambara sect only. We find that Osavalas, Srimālis, Porava das etc. are in Digambaras as well as in Svetambaras but there are no Saitvalas, Caturthas or Pafcamas in Sveta mbaras. Fourthly, we have seen that a large number of Northern castes have been divided into visas and Dassas and sometimes further into Pancas and Adhaiyas, but it will be noticed that in the Deccan Castes there are no such divisions. It will be remembered that the visa and Dass a divisions arose mainly on the point of widow remarriage; and those who practised widow remarriage were relegated to the Dassa section. No necessity of dividing the castes on the basis of allowing or not of widow re-marriage was felt in the Deccan. This is the main point of difference between the northern and the Deccan Jaina Castes. Fifthly, it can be mentioned that while Jainas in the north are rich and follow commercial activities on a big scale, those in the Deccan are comparatively poor and are mostly agriculturists and petty traders. Sixthly, Jaina castes in the Deccan have their own Jaina priests and they do not employ the Hindu Brahmins for casremonial purposes as is done by many Jaina castes in the North. Seventhly, each of the four castes in the Deccan has its own Bhattaraka or re
ligious head or Svami who has final power to fine or excommunicate any caste member. J-92-94 The Major
जैन उप-सम्प्रदाय प्रमुख sub-sects The division of the Jaina church into two sects - Digambara and
-
-
Svetambara was only the beginning to splitting the religion into various sects. Each of the two great divisions again got sub-divided into different major and minor sub-sects according to the difference in acknowledging or interpreting the religious texts. These major and minor sub-sects according to the difference is acknowledging or interpreting the religious texts. These major and minor sub-sects gradually sprang up for the most part on account of different interpretations the pontiffs put on the canonical texts from time to time. The Digambaras are divided into following sub-sects: (a) Major sub-sects: (i)) Bisapanthi.
(ii) Terapanthi
(iii) Taran panthi or Samaiya panthi. (b) Minor sub-sects:
(i) Gumanpanthi.
(ii) Tota panthi.
बीसपन्थ - The bi sapanthis worship the idols with flowers, fruits and sweetmeats. In their temples they keep the idols of k shetrapala, Bhairavaand other deities along with the idols of Tirthankaras. They perform 'Arati' (i.e., weaving lights over the idol) and offer sweetmeats (i.e. Prasa da) in the temple even at night. While worshipping they sit and do not stand. They

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(235) consider Bhattā rakas (i.e., ascetic be- sition in the Digambara Jaina commulow the order of yatis or monks) as their mity. . religious teachers (i.e., Dharma-gurus) MITUTO - The sub-sectTā ran pantha and heads of the religion (i.e. is known after its founder Āchāryas)
Taranasvāmi or Tārana तेरापन्थ-Terapanthis worshipthe idols
Taranasvāmi. This sub-sect is also not with flowers, fruits and other green
called Samaiyāpantha because its folvegetables (known as Sacitta things), but with sacred rice called 'Ak sata',
lowers worship Samaya, i.e., sacred cloves, sandal, almond, dry cocoanuts,
books. Tāranapanthis are mainly found dates etc. In their temples they do not in Bundelkhand, Madhya Pradesa, maintain the idols of ksetrapā la, former central Indian states and some Bhairava and other deities. They nei- parts of Khānde sa district. Members ther perform “Ārati' nor offer sweet- from the following six castes, viz, meats in the temple. While worship Parvāra, Asā ti, Golalare, Chamā-gare, ping they stand and do not sit. They do
Ajudhyā basi and Dosakhe, Parvara not treat Bhattārkas as their riligious are the followers of this subsect. teachers or heads. The last characteris
Taranasvāmi (1505-1552 V.S.) tic of Terā panthisi.e., non recognition founded the sub-sect in the latter part of of Bhattā rka system, is the main and the 16th century of the Vikramaera. He important difference from B i spanthis.
died at Malharagarh, in former Gwalior
state, and this is central place of pilFrom this it is clearthat the Terā panthis appear to be reformers. They oppose
grimage of Tāran panthis. They do not various religious practices, as accord
worship the idols but they do worship ing to them these are not real Jaina
their sacred books. Even though at
present there are six castes among the religious practices. Digambar Terāpanthis have no connection with
Tā rana-panthis, they were really
against the caste distinctions. Svetāmbara Terapanthis. B i spanthis are more in Rajasthan and Gujarat and
Taranasvām i was looking with equaTerā-panthis in Rajasthan, U. P. and
nimity towards all persons and in fact
he threw open the doors of his sub-sect M. P. Terā pantha arose in 1683 V. S.
to Muslims and low caste people. as a revolt against the loose conduct of
Ruiramana, oneof the main disciples of Bhattārkas and now it claims practi
Taranasvāmi,was a Muslim. Further cally two-third members of the Digambara sect as its followers.
Tāranapanthis gave more importance
to spiritual values and the study of saTerā pantha had performed a valuable
cred literature. That is why we find a task of rescuing Digambara sect from
complete absence of outward religious the clutches of Bhattārkas and hence
practices among them. These three main the Terā panthis occupy a peculiar po- traits of Tāran apanthis, viz, hatred of

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(236) idol-worship, ban on caste distinctions their mouths with strips of cloth for all and removal of outward religious prac- the time and they do not use the cloth tices were evolved as a revolt against of yellow or any other colour (of course, the religious practices and beliefs then
except white). The Stha nakavasis prevailing in the Digambara Jain Church
arose not directly from the Svetā mbaras andit appears that Taranasvāmi might
but as reformers of an older reforming have formulated these principles under
sect, viz, Lonkā sect. The Lonkā sect the direct influence of Islamic doc
was founded in about 1474 A.D. by trines and teachings of Lokā saba, the
Lonkā saba, a rich and well read merfounder of non-idolatrous sub-sect
chant of Ahmedābād, and the main among the Svetā mbaras.
principle of this sect was not to practise गुमानपन्थी तथा तोतापन्थी -
idol-worship. Later on, some of the Gumā npanthis and Totāpanthis are members of the Lonkā sectdisapproved not so important and very little is known of the lives of their ascetics, declaring about them. Gumā napantha flourished that they lived less strictly than of late in the 18th century A.D. and was
Mahāv i ra would have wished. A so called from the name of its founder
Lonkā sect layman Viraji of Sūrat, Gumāna Rāma.
received initiation as a yati and won श्वेताम्बर सम्प्रदाय -Like Digambaras,
great admiration on account of thestrictthe Svetāmbaras are also split up into ness of his life. Many people of the following sub-sects.
Lonkā sect Joined this reformer and (i) Pujerā or Murtipūjakaor Derāvāsi
they took the name of Sthā nā kavasi or Mandirmargi
(i.e. those who do not live in temples but (ii) Dhūndiyā or Bistolā or in upā sarā) whilst their enemies called Sthā nakavā si or Sadhumargi them Dhündiya (i.e. searchers. This (iii) Terā panthi.
title has grown to be quite an bonourable The original stock is now known as one). Except on the crucial point of idol mūrtipūjaka-Svetā mbaras as they are
worship, Sthā nakavā sis do not differ the thorough worshippers of idols. They much from other Svetā mbara Jainas offer fruits, flowers and saffron etc. to and nowadays they invariably call themtheir idols and adorn them with rich
selves as Svetā mbara Sthā nakavā sis. clothes and ornaments. Their ascetics cover their mouth with strip of cloth
तेरापन्थी - The foundation of while speaking, otherwise they keep Terā panth i sub-sectwas laid by Svāmi them in their hands. Again their ascet- Bhikkhanji Mahārāja in V.S. 1817.He ics have no objection to wearing yellow
was formerly a Sthā nakavāsi and clothes.
when he perceived some difference in The Sthā nakavāsis do not believe in
the religious practices of Sth ā nakavā si idol-worshipatall. Their ascetics cover
ascetics, he began to convert the people

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(237). to his own views. As be laid stress on vided into several sections and subthe thirteen religious principles, viz.
sections like Samgha, Gana, Gaocha five Mahā vratas, five Samitis and three
and sākhā. In the Digambara sect, Guptis, his sub-sect was known as the Terā panthi sub-sect. About 150 male
there arose a number of Samghas, viz, ascetics, 300 female ascetics and one
Mūla (i.e., original) Samgha and othlakh ordinary laymen are the followers ers like Dravida Samgha, Kashthā of Terā panth i sub-sect. Terā panthis Samgha, Mā thura Samgha, etc. The are non-idolàtrous and are very finely Mūla Samgba was further split up into organised by their Ācārya (i.e. reli- four small Samghas for very trivial gious head) and every year on the 7th reasons. On this subject the following day of the bright half of the month of
stanzas occur in the Nitisā ra’, a work Māgha a festival known as “Maryada
of Indranandin : Mahotsava' is celebrated when all as
अर्हद्वली गुरुश्चक्रे संघसंघट्टनं परम् ॥6॥ cetics and lay disciples male female,
सिंहसंघो नंदिसंघः सेनसंघो महाप्रभः । meet together and discuss the various problems of Terā panthis. The penance
देवसंघ इति स्पष्टं स्थानस्थितिविशेषतः ॥ of Terā panthis is considered to be very
The Guru Arhadbalin effected the exsevere.
cellent organisation of Samghas : the The Terā pantha is known for its disci- Simba Samgha, the Namd i Samgha, plined organisation characterised by the famous sena Samgha and the Deva one Ācārya (i.e., religious head), one Samgha were well-known as they were code of conduct and one line of thought distinguished by the places of their The Terapanthis are considered re- establishment. Thus those who used to formists as they emphasise simplicity keep their rainy seasons retreat in the . in religion. For example, the den of a lion formed into a Simba Terā pantbis do not even construct
Samgha, those in the lower part of a tree monsteries for their monks, who inhabit a part of the house which the
of the Namdi species Namdi Samgha, householders build for themselves. those under the bushes, Sena Samgha Their religious head, Ācārya Tulsi,
and those in the house of a courtesan started the Anuvrata movement which named Devadatta, Deva Samgha. Furattempts to utilise the spiritual doc- ther, in the Samghas there were small trines of the Jainas for moral uplift of sections like Gana's and Gacchas, e.g., the masses.
J -51-56
the Namdi Samgha bad Balātkāra a progreffio AG-TAG - Rise of
Gana and Pārijā ta Gaccha. sections and sub-sections - Apart from
Even though there were sections and the splitting of the Jaina Church into
sub-sections among the Digambaras, various sects and sub-sects, we find really there was no difference in them that every main sect was further di
regarding religious practices and be

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(238) liefs and it should be remembered that named Teli near the famous Mountthis fact was impressed on lay dis- Ābu. The following is a list of the ciples. In this connection Nitisā ra names of the Gacchas commonly found obsevres that:
and most of them have become now Trang at Hogi: 1 extinct. 7 : scifa yovellal 94 11811 1. Agama चतुः संघे नरो यस्तु कुरुते भेदभावनाम् ।। 2. Ancala #FRpgfidia: Han tar 11211. 3. Anpuri 75 ft461 7 PROFy: 4. Baghervā la TERCE41951994 faster: 111311
5. Baherhā The Ganas, Gacchas and others that
6. Bā panā have arisen from them, are the grantors
7. Barbgaccha of eternal bliss. There is between them 8. Barodiya no difference whatever in their monas
9. Belia tic and other practices. If a man imag- 10. Bharuyachba ines any difference in the four Samghas. 11. Bha tanera he has travelled beyond the truth and is 12. Bahavabarsba gonecompletely into the world. In them 13. Bhave mdra there is no difference of images nor of 14. Bhavarā ja potential observances, nor is there any distinction in their rules and readings.
15. Bhi mapalli A number of Gacchas came into being 16. Bhi masena in the Svetāmbarasect also. They originated from the different Jaina teachers, 18. Vidyā dhara who assumed themselves as heads of 19. Vijaya their ownGacchas, alleging differences 20. Birejivala in religious practices and holding dif
21. Boresimgha ferent interpretations of the texts of the
22. Brāhmana sūtras, i.e., holy scriptures. The litera
23. Chittorha ture of Svetā mbara sect has preserved
24. Chitrā vala the list of sūris or hierarchs, right from 25. Dashiya Ārya Sudharman, Mahā vira's suc- 26. Dekacharha cessor as head of Jaina Church, noting
27. Dhamdhusha down the important events during their
28. Dharmaghosha time, Therein, we find that after
29. Dobamdanika Udyotanasūri, his eighty four disciples started eighty four Gacchas as well of
30. Gachchhapā la
31. Ganadhara them were created Acāryas by him. This happened in 937 A.D. at a place
32. Gamgesara 33. Ghamghodbarā

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34. Ghoghera 35. Ghoshava la 36. Gubela 37. Guptaubā 38. Hamsaraka 39. Jalori 40. Jamgorhā 41. Jovā haraka 42. Jheramtiya 43. Jiravalā 44. Chhapara 45. Kachhela 46. Kamalakalasa 47. Kamboja 48. Kaindoliya 49. Kapurasi mgha 50. Kattakapura 51. Kavala 52. Khambhyata 53. Khartara 54. Koramtavā la 55. Koshipura 56. Kr snarshi 57. Kuchora 58. Kutubapura 59. Lumpaka 60. Madhukara 61. Mamdaliya 62. Mandharana 63. Mandovara 64. Manghosha 65. Maladhora 66. Masena 67. Mathura 68. Muhasorarba 69. Muramdava la 70. Nadola 71. Nagadraha
(239)
72. Nagarakata 73. Nā garva la 74. Nāgedra 75. Nagori 76. Nāgapura 77. Nanvāla 78. Narbiya 79. Jithara 80. Nigama 81. Pa lanapura 82. Paltikiya 83. Pallivāla 84. Pafchabahali 85. Pārsvacandra 86. Pippalaka 87. Pūratalla 88. Pūrina 89. Ramasena 90. Rangavijaya 91. Revat i 92. Rudrapalliya 93. Sā gara 94. Sa chara 95. Samderaka 96. Sarjā ta 97. Sarasvati 98. Saravāla 99. Sārdhapunamiya 100. Trongaliya 101. Sevantara 102. Siddhā mta 103. Siddhapura 104. Sora tha 104. Surānā 105. Tanā vāla 106. Tapā 108. Thambhana 109. Usakesa

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(240)
110. Uptavā la 111. Utabiya.
112. Dokarha
113. Tirbhariya
Like Murtipujaka Svetambaras, the Śthanakavasi Sveta mbaras also have been sub-divided into 32 Gacchas. J-56-58
Mahavira nirvana- - महावीर - निर्वाणThere is clear cut ancient Jaina literary and historical tradition that the nirva na of Mahavira took place 470 (Four
hundred seventy) years before the Saka era. The succession of the historical events of this tradition stands thus. That very night when Mahavira attained Nirvana, King Palaka of Ujjaina was coronated. Pa laka ruled for 60 years. After him the Nanda kings ruled for 155 years; Mauryas for 108 years. Pusyamitra for 30 years, Balmitra and Bhanumitra for 60 years. Nahapana (Narvahana) for 40 years. Gardhabhilla for 13 years. Another king rule for 4 years, and it is after this, the Vikrama era started. Thus the period between the Nirvana of Mahavira and the beginning of the Vikrama era stands thus 60+155+ 108+ 30+ 60+40 + 13+4=470 years.
Mahāvrata - महाव्रत Great vows, Conduct observed by saints. Mahavrati -- Naked or possessionless saint observing five great
VOWS.
Mahima -- Becoming very big or large like a mountain, Majesty, Self
esteem.
Mahima rddhi - महिमा ऋद्धि - Grandeur prodigy.
-
·
Maithuna samjn a मैथुन संज्ञा - Coition animate feeling, The sexual instinct.
Maithuna viramaņn a - मैथुनविरमण - To desist from sex behaviour. Maitri -- Benevolence.
Maitri --The desires that others should be free from suffering and pain is benevolence (मैत्री). S-7/11 Mahavira - Mahavira was born in a royal family of Kṣarias. His father was Siddhartha and his mother
Priyakarini or Trisala devi. Siddhartha's Gotra was Kasyapa and the parental Gotra of Trisala too is mentioned as Vasistha. Trisala was the eldest daughter (and according to another tradition, Sister) of king Cetaka
of Vaisali. Among his sports of boyhood, there is even a traditional story that he brought under control a terrific serpent. Consequently and symbolic of this feat of bravery, he got the title Mahavira and Virana tha.
Mahavira accepted renunciation at the age of thirty. It means that he left home, retired to the park Jatṛkhandavana, close to Kundalpura, and relinquished his ornaments and clothes. He pulled out his hair byhis hands, observed fast for three days and then plunged himself into meditation. After some time he started touring various parts of the country. He lived in Gardens and parks, but as required by the rules of his vows and fasts, he entered a town or a village once in a day and accepted the food offered to him. In a standing or squatting posture, and with his eyes fixed on the tip

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of nose, he spent his time in meditation and in reflecting on the Atman and in cultivating the attitude of equenimity towards one and all. His routine involved not even a trace of violence to living beings, not to deprive others of even a blade of grass belonging to them not to speak lie even remotely, not to entertain any sex appetite, even in mind, and not to have any possession to worldly goods. These were his five great vows. Along with the practice of these negative vows or restraints, he got himself habituated to endure with peace and patience all such physical and mental tortures known as pari saha, like hunger, thirst, cold, heat, mosquito-fly bites etc.
Mahavira spent twelve years as an ascetic, practising these various austerities. One day, while he was seated, plunged in meditation, close to the village Jṛmbhika by name, on the bank of river Ṛjukula, omniscience or all knowledge (which has no limitations of time and space) dawned on him. In simple terms it means that he got satisfactory solutions for all those problems and questions connected with the life and the universe, which occur to any inquisitive soul. He fully comprehended six substances (Dravyas) and seven principles (Tattvas) whereby gets explained the nature of all objects and activities.
After attaining omniscience, lord Mahavira came to Rajgṛha, the Capital of Magadha, and took a worthy seat on the mount Vipula cala. The audience hall and Pandal were constructed and the royalty and the subjects flocked to him to hear his religious sermons. He
propounded to the audience the principles noted above and also the Anuvatas for the laity and Maha vratas for the monks whereby the blissful ideal of life can be reached. Lord Mahavira had eleven chief disciples such as Indrabhuti Gautama, Sudharma, Jambu etc; and they were known as Gaṇadharas. They have incorportated all his teachings in twelve Angas. Mahavira was born in Kundapura. This Kundapura was located in the territory of Videha, in the Bharatavarsa. In more than one place Mahavira is called Vesaliya = Vaisalika in the Aradha ma gadhi canon. It means that he was the citizen of Vaisali. After attaining Kevalajana Mahavira reached Rajgṛha and his Samavasara na was organised on the mount Vipula cala nearby. There his Divya-Dhvani, or voice divine flowed out and that was on the first day of the black half of the month of Sravana. Mahavira gave his first sermon when 66 days had passed after his attainment of Kevalaj π a na. Having attained omniscience (Kevala Juana) on the bank of Rjukula and after preaching the principles of Jainism through his divine voice, lord Mahavira toured over different areas of the country and propounded the religious doctrines. Afterwards he reached Pavapura and seated himself on a clean or pure slab of stone in a park studded with many ponds. He did not move out for two days and plunged in pure medi
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tation (Sukla dhyāna). He quitted the mortal coil and became a Siddha in the last quarter of the night of the 14th day of the black halfofthe month of Kārtika. At present the site of the Nirva na of Mahāvira is accepted near Bihar Sharif in Patnā District, where a magnificient Jaina temple stands in the centre of a big lake. Both the sects Digambaras and Svetāmbaras have voluntarily accepted this place as the spot of Nirva na of Mahāvira.
Dr. A. N. Upadhye General Editorial of
V ira Jininda cariu. Makara sirsa. Ha pitf - Makara Heads. Makara torapa . Ha ateu - Entrance decoration festoon issuing from the mouths of crocodiles. Mana, Dravya, bhāva-41,507, 9479 Mind-Fluent, phase. Makara va hana - HOT 9167 - Crocodile. Mala - 46 - Dirt.
Malausadhi rddhi - मलौषधि ऋद्धि - Where the exudations from the mouth, the ears and the nose have creative properties. Malla - H - Athlete. Mamatva - 49 - The sense of I and mine, Ownership, Mineness. Mana-Anindriya, Antahkarana - 149 - 31f1f44,3777: U-Mind-Parasense, Brain, Conscience. Manah paryapti - 49:9fa-Developinent of brain. Man thana - - Churning,
Manahparyaya Jr ana - 49:9451 -
Telepathy, Mental Knowledge. Manahparyaya - 77: vefa - Telepathy. The object located in the thought of another is called mana (mind) due to association with the mind. Ascertaingit is telepathy.
S-1/9 : 51 - Manah paryaya jiānaTelepathy - The term manah means the object which is in the other's mind. What is that entity which is in other's mind? it is the subjective (knowledge) form of the pot etc. The knowledge obtained by approaching such an object from all sides and effected by the purity of the self is manah paryaya or telepathy.
Raja. P. 44 Manahparyaya Jñanā Rju, Vipulamati - 9:45a tesl, fayefaTelepathic knowledge - Simple/Complete. Manana . 1979 - Reflection. Manica - 42 - A variety of south Indian adhişthāna. Macika - Afaraona - Mañctikā-Like top moulding. Manda - - Mild, Dormant, Feeble. Manda Bhāva - YT9 - Feebleness.
Mandakasayijiva- मंदकषायी जीवLow passioned soul being having dormant or low passions. Mandala - HUSG - Disc. Man dali - HUSHI - Retinue. Man dapa . 4054 - Generic term for a hall which may be open or closed, Pillared or astylar, Open hall.. Man dapa gavākşa -4054 1919 - Balconied window. Man dapa - H154 - Pavilion, Porch, Canopy.

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(243) Mangala cinha - Het ferro - Auspi- Manobhāva - 11479 - Psychic emocious symbol.
tion. Mangala maya . मङ्गलमय - Propi- Manodurpranidhana-मनोदुष्प्रणिधानtious.
Vicious mental activity. Ma njūsā - Hagen - Box. Manogupti . taryfa - control of Manda rāga - RM - Mild attach- thought. ment.
Manohara - FTES - Conspicuous. Mandatā - PHI - Reduced intensity, Manohari . HATERI - Sweeping. Mildness.
Manoj ñia . - - Hearty, Delicious, Mandira. HfGT - Sanctury, Edifice, saint of high reputation, Agreeable. Shrine.
Manoj ñia - HATET - is a saint of high Mandarka - मन्दारक - Ornamental
reputiation. When there are subject to doorsill.
illness, afflictions or perverted faith, Mandira margi - मन्दिर मार्गी - A sect rendering help to them with bodily of idol worshippers.
activity or other materials is respectful
service. This is done for attaining equaMandovara - tastar - Architectural term of western India comprising the
nimity or concentration for overcoming
the feeling of disgust and for proclaimpitha, Ved i banda and Janghā.
ing affections to the members of the Mangala - $09 - Mars, Benedictory. order of saints.
S - 9/24 Mangala sūtra · TEE - Sacred Manoj Ti arāgadveşavarjana - 11thread.
ज्ञरागद्वेष वर्जन-Giving upattachmentand Maigalacarana- मङ्गलाचरण - Invo- aversin for agreeable objects of the five cation of blessings.
senses. Mani - Afo - Bead.
Manomugdhakari-मनोमुग्धकारी-EnManibha alan karaṇa . Afon chanting. 375184 - Beaded moulding. Mano nimittaka • मनोनिमित्तक - ConMași daņda - AUGUE - Gemmy ditioned by the mind. staffs.
Mano vargan ā . Halafuri - Mind Manimala - Hur4IT - String of gems.
matter, Organ of mind, Mind molecule,
Brain variform. . Maņipi thikā - forelfoss - Jewel
Mano Vi jnana - Hifasın - Mental led platform.
perception/Psychology. Mano a ņ utva vāda - Hit Braai -
Mano yoga - Satya, Asatya - ATM Atomicity of mind. Manobala prāņa-47148149-Mixed
- HRY, 37474 - Mental volition - True,
False. power vitalities. Mangala dravya - $41504 - Auspi
Manoyoga-Asubha, Subha - Rim cious symbol.
- 37°, 19 - Mental volition - Inauspicious, Auspicious.

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(244) Manoyoga • Ubhaya, Anubhaya . Umasvāti gives the following synHim-394,3761974 - Mental volition onyms. avagraha (receiving), graha, both, Non both.
grahaņa, ālocana (intuition) and Mantra - 47 - Magical formula. avadhara ņā (holding). N sū 36 Mantrotpadan dosa - मन्त्रोत्पादन दोष
Avagraha is indeterminate intuitional
cognition of their respective objects by - Obtained food by imparting mantra
the sense organs. T Su Oh. I/15 (Invocatory formulas) for snake bite
Avagraha is first cognition after the and the like.
instant of the contact of the object and Manus va gati - Herita - Human the sense organ. SSi 1/15 form, The human form of existence.
QHf (vyañjana) - What reveals an Manus yagatiprāyogyānupūrvi . object even as a Pamp reveals a jar is मनुष्यगतिप्रायोग्यानुपूर्वी -Tendency towards vyañjana. It is relation of the physical the human state of existence. sense organ with the substance transManus ya loka - halog 196 - Human formed into its sense data such as sound universe.
(atoms).
Vi Bh 194 Maran a 'samsa - ARMIRIAT - A desire
3tave - (Avagraha) - Avagraha is to die, wishings for death.
determinate cognition of the distinctive Maran oparanta - मरणोपरान्त - Post
nature of an object, following in the
wake of intuitional cognition of pure humous.
existence, consequent upon the contact Marumaricikā . 46421fe41 -
of the sense organ with the object. On Miragein the desert.
the contact of the sense organ with the Masūrākāra. Horror - Lenticular. object, there arises an intuitional cogniMathavasi - Hot - Inhabitants of
tion of pure existence. This intuitional
cognition then develops into determireclusory.
nate cognition of the object. This is Mati - Afa - Sensory congnition, called avagraha.
L.T., 5 Memory, Intellect, Induction, Deduc- Avagraha is the cognition of the indition, Perceptive Knowledge. viduality of a thing following in the Matijñāna - Hair - Sensory cog. wake of the cognition of thing in gennition, Sensory Knowledge, Percep
eral form of the contact of the sense tual cognition.
organ and the object. P. 219 Kinds of Matiji ana- मतिज्ञान के भेद
Avagraha is the cognition of an object,
which follows in the wake of indetermiअवग्रह के पर्यायवाची शब्द - (The syn
nate intuition due to the contact of the onyms of avagraha) The Nandi sūtra
sense organ with the object. gives these as the synonyms of
P Mi. 1.1.26 avagraha - avagrahanatā (Receiving), upadhāranatā (holding), śravaṇatā
ईहा के पर्यायवाची शब्द - (Thesynonyms (hearing), Avalambanatā (grasping) of īnā) - The Nandisūtra gives these and medhā (gradual awareness).
fiveas the synonymsof i ha:ābhoganatā N Su 30

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(Leaning towards), mārgaṇatā (searching), gavesaṇatā (fathoming), cintā (discursive thought and vimarsa (enquiry). Umāsvāti, however, gives quite different synonyms which are: iha (speculation), uha (reasoning), tarka (reasoning), parikṣā (investigation), vic āra ṇā (thinking) and jijñāsā (enquiry). SJ.P. 40
-(Tha) The striving for a specific characteristic of the object cognized by avagraha is ībā. S Si - 1/15
Tha means enquiry for the distinctive feature. ViBh. 180 Vyanjanavargraha (contact awareness) is the beginning of awareness, arthavagraha (object perception) is the dawning of awareness and iha is determinate tendency towards the ascertainment of the particular nature of the object. Though iha is a kind of speculation, it is to be distinguished from Sam saya (doubt). The mental state which relates to many (mutually contradictory) objects, which is stupefied owing to its incapacity for exclusion (of the false) and which seems to retire into a perfectly supine conditon, is non cognition (ājfi ana) of the nature of doubt and the mental state which strives for the ascertainment of the truth by means of reason and logic, which is destined to the sucessful and which tends towards the acceptance of the true and avoidance of the untrue is called ihā. SJ.P.41. अपाय या अवाय - (Apāya or Avāya)Apaya is ascertainment of the right and exclusion of the wrong.
T. Su Bh. 1/15
The avasyakaniryukti defines apaya as determinate cognition. S.J.P. 41 Apaya is cogniton of the true nature on acount of the cognition of the particular characteristics. S. Si. 1/15 अपाय के पर्यायवाची शब्द - (The synonyms of apaya): Apagama, apanoda, apavyādha, apeta, apagata, apaviddha, apanutta are the synonyms of apāya according to Umāsvāti. The Nandi sūtra gives these as the synonyms: avartanatā (limited determination), pratyavartanatā (repeated determination), avaya (determination) buddhi (vivid determination), Vijfi āna (determinate cognition). S.J.P. 42 - (Dhāraṇā) - Dharan a means retention of the perceptual judgement for a number of instants, Samkhyeya (countable) or asamkhyeya (countless). धारणा के पर्यायवाची शब्द (The syaonyms of dharan a)- The Nandi sūtra gives the following synonyms of dhāraṇā Dhāraṇā (retention), Dharaṇā (holding), Sthāpanā (Placing), pratistha (fixing) and kostha (firmly grasping). Umāsvāti gives the following synonyms of Dharaṇā: Pratipatti (Continued cognition) avadharaṇā (memory), avasthna (retention), niscaya (continued cognition), avagama (retention) and avbodha (cognition). S.J.P. 42
- (Dhārṇā) - Dharaṇā is the final determination of the object, retention of the (resultant) cognition and recognition (of the object on future occasions). T Su Bh. 1/15 The A vasyakniryukti defines dhāraṇā
as retention.
Gatha 179

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Jinabhadra says that dhāraṇā means which is his habitation is Mābendra. By absence of lapse of the perceptualjudge - association with it the lord also is called ment. This Dhāraṇā is threefold ac- Mahendra. Similarly it must be undercording to him. The absence of lapse stood with regard to the rest. (avi cyüti) of the cognition of the ob
S. 4/19 ject, the resultant) emergence of men- Malarohaņa doşa - HIRTEN TT - tal trace (vāsanā) and the recollection Offering at a place where the saint can (anusmarana) of it again in future - all only reach by mounting a ladder or a these which follow in the wake of that (long) flight of steps. (viz. perceptual judgement) constitute
Mābātmya - HEIRAT - Glory. dhāraņā. Thus avicyuti (absence of
Malya pasa . माल्य पाश - Garland lapse) vāsanā (mental trace) and smrti
loops. (recollection) these three are included
Mala - HIATI - String. in the conception of Dhäranā.
S.J.P. 43 Ma msala - HİHST - Muscular. Dhäranä is the conditon of non- 'Māmsavirati - Hisfarfa - Abstinence oblivion in future of what has been from non-vegetarian. cognized by avāya (perceptual judge - Mana-6-Iconometry, Pride, Haughment).
SSi. 1/15
tiness. Dharan ā is the conditon of recollec- Mana - Laukika, Lokottara - 417 - tion which is called Samskāra (trace).
pillanat - Mantar - Measure - UniverT.T. 6 (Svopaj isa vivrtti). sal/Post univerral. Matsara - HRY - Jealousy.
Māna dosa - 47579 - Obtaining food Matā valambi. Haaahant - by means of pride. Persuation.
Mana kasaya . मान कषाय - Pride Matyaj nana - F45119 - Wrong sen- affection. sory knowledge.
Mānasa pratyksa - 44 - Maukharya - Atee - prattling away Mental intuition, Introspection, Conin a senseless manner.
ceptual intuition, Mental perception. Manuja . HTG - Cord.
Mana samjvalana . मान संज्वलन - Mayūra. Prep - Peacocks. Gleaming pride. Madhyama . HOTA - Instrumental
Manasavikalpa - मानस विकल्प - Menity.
tal construction Madhyamika - 1241f40f - Nihilists.
Manastambha - HIFI4 - Free standMadhyastha - Hreppet - Tolerance or
ing pillar standard crowned by Jina imunconcern is freedom from attachment
ages. and repulsion based on desire and aver
Mānayukta - Hemo - Eleted. sion.
S. 7/11 Māo dalika - ATS18146 - Feudatory, Mahendra - HIES - Māhendra is the Manopasamana addhā - HR142146 natural name of the lord. The kalpa 37,461 - Pride-Subsidence period.

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HIFTY SHUT GT Fora - (Prohibition of meat eating) - Somadeva wonders how people who seek their own welfare hope to increase their own flesh with the flesh of others. Just as one śown life is dear to one, similarly the life of another is dear to him and one should therefore refrain from destroying animal life. The objection to honey is based on the ground that it is pressed out of the young eggs in the womb of bees, and resembles the embryo in the first stage of its growth. It is forbidden to eat or drink in the house of those who take wine, meat and honey and even to use any utensils belonging to them. Further, one who observes the Mū laguņas should always avoid water brought in water skins, oil kept in leather flasks and women who are not in a fit state for vows. In connection with the taboo on meat, we are told that some object even to the eating of beans and pulses, as there, too, according to them, are flesh, being endowed with life like the bodies of camels, sheep and other animals. Somadeva, however, rejects this view, and cites a verse to the effect that flesh may constitute the body of an animate object, but the body of any animate object is not necessarily composed of flesh, just as the Neem is a tree, but any tree is not Neem. Y.C. P 330, 331 Mānuşagati - Higuufa - Human state. Mānyatā - HTRA - Credence. Mārdava - 416a - Modesty (humility) is the absense of arrogance or egotism on acountof high birth, rank and so on.
S. 986 Marpanta - FRUIT - That which has death at the end is mar nānta. S. 7/22
Maran asamsā - RUSİAT - Desire for death is to long for speedy death in order to escape from pain and suffering.
Maran antika samudghata - मारणान्तिक समुद्घात - Death bedemanation is emanation in some cases of the soul spatial units shortly before death to the place where it is nextgoing to incarnate. These soul units after touching their destination contract back to their former size and thereafter the soul leaves the body. If any mobile sould in the mobile channel is to take its next birth as an immobile outside the channel and if before its death it performs the deathbed emanation, it naturally goes outside the mobile channel being a mobile. पाँच प्रकारकेमरण - Thereare fivekinds of death namely - (1) ufusayfusa PRU-Pandita - Pandita (literary, wise wise, hence the masters) death leads to the immediate realization of the coveted supreme status. It is no death at all, in reality, being simply a translation to the abode of Gods, the pure perfect souls in nirvāna.
S.D. 121-122. (2) USG PRO - Paộ dita Maraņa (the wise man's death) - The Pandita death leads to the highest heavens, where the saint enjoys great felicity and pleasure for very very long periods of time, whence descending he is reborn in due course, in auspicious and desirable surroundings amongst men. Here he soon finds himself surrounded by all sorts of felicitics and facilities and inducements for the acquisition and practising of the right faith.
S.D. 123. (3) ar yfisa FRUT - (literally, child panditā's death) - The bāla Pandita is

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the death of the self controlled, partly disciplined householder, whose interior is illumined with right faith.S.D. 122 (4) at U-Bala (Literally, child)- The Bāla form of death is the death of the uncontrolled true believer.
SD 122. (5) arst allt HUT - (literally, child - child, hence the fools death). The bālabāla signifies the mode of dying of the soul that is steeped in ignorance and wrong living. The difference between the bāla and the bala-bāla death lies in the fact that the former is the death of a faithfulbut undisciplined being, while the latter is the death of the very worst type, implying ignorance and want of self control.
S.D. 122 सल्लेखना - The death the saintaspires to attain to is termed samādhi maraña or Sallekhanā, that is to say the death of self control. Even advanced householders aspire for this auspicious form of death. The saint does not like to die like a fool, as a rat in a trap, so to speak, He selects his own time and conditions for death. He perfects himself for it through a long course of training, so that he should not flinch or be deterred in his resolution at the moment of the
moment of the supreme test. The course recommended extends over a period of twelve years which is to be divided into six unequal parts and devoted to the performance of desire - eradicating asceticism. The first four years he should devote to the spe- cial form of tapas known as kāyakleša (bodily afflictions) to be followed by a similar period characterized by the avoidance of the six rasas, namely (1) milk (2) curds (3) ghee (clarified
butter) (4) oils (5) sugar and (6) salt. Of the remaining four years, two are to be spent in reducing the quantity of food and the avoidance of the rasas, then a yearin living on reduced“rations”, after which six months should be spent in performing some sort of less trying asceticism. and the last six months, in practising some of its severe forms. Thus disciplined the saint may hope to be able to control his inner conditions and future destiny both at the moment of death.
S.D. 126 USGHRUT 3 - There are three kinds of the Pan dita death which the saint aspires to attain. These are :
S.D. 129 (1) R19147 - The Prāyopagamana, which precludes attending to bodily needs and comforts altogether. (2) $144 - The ingin i maraña, that admits of ones attending on one's self, but forbids receiving help or assistance from another and (3) 947 ufagil - The Bhakta pratij nā that permits attendance and service of both
kinds.
Maran antiki - Rurant - That which has death as its object is māraṇāntiki. Hrfi ferita - (Mārasimba II)- In Ganga dynasty there was a king named Mārasimha II, mentioned in the inscriptions as Dharma Mahārājādhirāja Satyavākya kongunivarma-parmānadi Mārasimha. The reign of this king was conspicuous by great and decisive victories over the Cheras, the Cholas, the Pāndyas and the Pallavas of Nolambādi country. The most notable success of Mārasimha II

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against his enemies was that against Vajjala - deva and his most terrible fights were fought at Gonur and Unccangi. Faithful to the doctrins of Jainsim, this great king after a glorious reign, abdicated his throne and gave up his life by a three days fast in the prsence of his spiritual preceptor, the great Ajitasena at bānkāpur, in the Dharwar district. Dr. Introduction ** Mārga - Tf - The investigation of the three Jewels of right faith, right knowledge and right conduct. Margades ikatva - मार्गदेशिकत्व - Enhancementof competence in attracting pupils to the right path. Mārgaṇatā - pfotel - Searching Mārgaņā - arfun - Soul quest, Wayward station. ata arfurre - 1. Condition of existence (fa) 2. sense (5144) 3. Embodiment (tra) 4. Vibratory activity (OM) 5. Sex inclination (ac), 6. Passion (974) 7. Knowledge (FTF) 8. Con- trol ( A) 9. Conation (EFT) 10. Thought paint (Leśyā), 11. Liberableness (Capacity of) attaining liberation from karmic bondage (40 ) 12. Right belief ( a) 13. Rationalily (Fifsira) and 14. Assimila- tion of matter (आहार)।
G.J. 96. (Gatha) 142 Mārgan ā sthāna - Arfon PR - Wayward station, Observable station. Margana sthana - मार्गणा स्थान - An inquiry into the nature of Jiva is based upon the method of classification according to various principles which are fourteen in number, such as gati, Indriya
etc. These different principles of classification are distinctly material since they pertain to the nature of the organic bodies, and hence they are not of the soul. Mārgan ā-Samjm i . Arfon - işit - Wayward station - rational. Margana-aharaka - मार्गणा-आहारक - Wayward station - assimilation. Marn antika samudghata - मारणाFira GEH - Death bed overflow, Death bed emanation, Death extrication. Mārdava - Hica - Modesty, Humility Marga Prabhāvanā - 19101 - Propagation of the teachings of the omniscient. Mārgaprabhāvanā - Apfgenaai - The propagation of the teachings of Jina is by means of knowledge, austirities, the worship of Jina and so on. S - 6/24 Masa - ATA - Time, which is equal to thirty days. Masa kalpa - Fre 59 - Conduct during the monthly stay. Maskari - Hept - Which holds that the soul after liberation can be affected by the karmas and can return to the world again.
9 F - Māşa Tuşa MuniMā satu sa Muni was not a very learned man, nor was his intelligence or memory of any significance. He was not even able to memorize two simple phrases - meaning "do not get angry” and “do not rejoice”. Nontheless bis faith and respect in the efficacy of the Šāstras was total and without any blemish. Also his nature/personality was humility itself.

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tsarya)
Because of these reasons, the great passions of Rāga (attachment), Dveşa (aversion), Moha (Delusion), Ahamkāra (pride etc.) were destroyed and he reached ommiscience (Kevala Jrāna) after a period of twelve years of patiently trying to memorize the two simple phrases. This clearly shows that it is not necessary to be very learned in order to reach liberation (Moksa). Also, if one is very learned and yet full of the defects Rāga, Dveşa etc. then that learning is not of much importance, even if one knows a very small portion of the Sastras, but if it is learnt and applied in life with the right faith and feeling of total mental surrender ‘Bhāva', such a small knowledge is capable of taking one to the highest goal of Moksa. while, great knowledge but without the right Bhāva is never capable of this.
Mati Jnana - मति ज्ञान - Sensory knowledge. That which knows its objects through the senses and the mind or that through which the objects are known or knowing alone is sensory knowledge.
S - 1/9 Matyaj nāna - HREIN - The intelligence, which without the instrumentality of teaching makes (one proficient) in poisons, mechanical devices, nets, traps and loops etc. (for capturing el- ephants, lions, fish, birds etc.) is wrong sensitive knowledge. Mātrā . HET - Degree Mātrkādhara - HITERT - Generating sequence. Mātsarya - HIGYEP - Envy, Non-Im- parting of knowledge out of envy.
Matsarya - Hif - Lack of earnestness or envy of another host. Matsarya - Hike - A man is learned. And knowledge is a worthy gift to be given. Butout of envy he does not teach others. This is envy (M
S - 6/10 Maukharys - sterf - Gossip. Maukhaya - Itact - Indulging in meaningless and unrestrained talk out of arrogance. hreef - Maukharya - Prattling away in a senseless manner. Mauna - HIA - Silence. Maya • 4141 - Deceitfulness, a pnenomenal appearance, Crookedness. Māyācāra - HRER - Fraudulent action, Treachery. Mayakriya - R - is deceitful practice with regard to knowledge, faith etc.
S - 6/4 Māyāvika - Arilao - Illusory. Maya dosa . माया दोष - Obtaining food by means of deceit. Maya samjvalana - माया संज्वलन - Gleaming deceitfulness. Maya salya - माया शल्य - Sting of deceit. Medhā - #11 - Retentiveness, Gradual awareness. Mekhalā - Hari - Girdle. Meru . #5 - Mount Meru of Jambūdvi pa is embedded in the earth to a depth of 1000 yojanas and is 99000 yojyanas high. Below it is the lower world. That which extends transversely within this range (namely the height of mount Meru) is the transverse world. Above it is the upper world, The crest

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of Meru is of the heightofforty yojanas. And the celestial car called Rjuvimāna, the Indraka of Saudharma kalpa is only one hair's breadth from the crest of mount Meru.
S - 4/19 Meya - 74 - Knowble. Misra - fasa - Conjunction.
Misra bhava - मिश्र भाव - The third state is a mixed state of destruction - cum subsidence, as in the case of the water, which owing to the presence of clearing nuts is clear and muddy in different parts of the vessel. S - 2/1 Misra dosa-fasa - E.G. Feeding the laity or pseudo saints with the saints. Misra guş asth a na - fra Ture - Mixed control station. Misra para dravya - fost u sol - Combined animate and inanimate objects of the environment. Mišra pin da - fast fous - Mixed lump. Misra sa myaktva - fs Horara - Mixed belief. Misrita - fafata - Hybridized. . Mithuna - 1987 - is the desire of man and woman (members of the opposite sexes) to embrace each other owing to the rise of conduct deluding karmas. Maithuna - #4 - The activity of a couple is Maithuna, but not all activities. How is it so ? It is well known to all that copulation is the action of man and woman prompted by sexual derire. By that action leading to sexual plea- sure of a couple is alone included and not all activities. . S - 7/16 figreleifa - When there is obstruction of the energy of the soul there is mithyä сāritra.
S.J.P. 151
Mithyā darśana - FA2gxf2 - Wrong belief, false belief. Mithya darsana - 146877 - Wrong faith. fiszgyfa - Mithyādarśana - when the capacity of right vision is obstructed, there is mithyādar sana.
Mithyadarsanakriya- मिथ्यादर्शन क्रिया - is confirming another wrong belief by praising actions based on it.
S - 6/4 मिथ्यादर्शन के दो भेद - (Two categories of mithyādarśana) Umāsvāti divides mithyādarśana into two categories viz. abhigrhita (firmly held) and anabhigrhita (lightly beld). The acceptance of a wrong view and obstinate tenacity for it is abhigrhita and the opposite of it is anabbigrbita.
T.Su Bh. viü/i पूज्यपाद के अनुसार मिथ्यादर्शन के दो भेदTwo fold mithyādarśan according to Pūjyapāda - Pūjyapāda Devanand i notices twofoldmithyādarśana viz. (1) inborn (Naisargika) and (2) acquired from instructions of others (Paropade sa pūrvaka) what is due simply to the rising of Mithyātva (vision deluding) Karman is naisargika (inborn), while there are four vaieties of the latter according as it belongs to a kriyā vādin (believer in moral and spiritual action), Akriyāvādin(non-believer in moral and spiritual action), Ajñānin (agnostic) or Vainayika (Credulous person). faezgefa ata ta ta - (Five fold mithyādarśana) - Pūjyapāda notices also a different way of classification of mithyadarśan into Ekānta (2) Vipar i ta

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(3) Saṁsāya (4) Vainayika and (5) Ajiāna. 1. Va fernas (Ekānta mith- yādarśana). Absolutistic prejudice is Ekānta mithyadar sana. 2. fanta faz csfa (Vipar i ta Mithyādarśana) - Pervented conviction is vipar ita. 3. संशय मिथ्या दर्शन (Samsaya mithyadarsana) - Scepticism. 4. Hafa farista - (Vainayika mithya-dar Sana) - Indiscriminate faith in every god and every scripture is vainayika. 5. 34ffan f2416977 - (Ajñānika - mithyādarśana_- Absence of discrimi- nation between good and bad is aj frānika mithyādar sana. S Si VIII/I 6. cantet another at the Ua Tor Chal freagufa - (The five fold mithyādarśana according to fourth karmagrantha. The fourth karmagrantha notices these five varieties : (1)Ābhigrahika (2) Anābhigrahika(3) Ābhinivesika (4) Sansayika (5) Anābboga. 1. 3 Tufacta fyz (Abhigrahika mithyādarśana) - Obstinate insular attachment to the wrong view is ābbigrabika mithyādarsana. 2.3afwife f ight(Anābhigrahika mithyādarśana) - Indiscriminate faith in the veracity of each and every view is an ābbigrahika mithyādarśana. 3. ffatrah (Ābbinivesika mithyadarśana) - Attachment to a view in spite of the knowledge that it is wrong is ābhinivesika.
4. Hist . FABRIGHT (Saṁ śayika mithyādarśana) - Sceptic attitude even towards what is well established is sam sayika.
अनाभोग मिथ्यादर्शन - (Anabhoga mithyādarsana) - What is due to the incapacity of the mind to think and is found in such organisms as have not developed all the sense organs is an ābhoga mithyādarśana. S.J.P. 145 Mithya dersana salya - मिथ्या दर्शन 14- Sting of perverse attitude... Mithyatva kriya - मिथ्यात्व क्रिया - is that which tends to misbelief (perverted faith) such as the worship of untrue gods etc.
S-6/4 Mithyadrs ti-feng fie - The self that is subjugated by the karmawhich causes false belief, is the ‘Misbeliever? (Mithyādrsți)
S-9/1 feugie - (Mithyādrşti) - A being having wrong or perverted faith is mithyādrsti andis also called asanjirin, because his samj fā, though competent to discriminate between what is wholesome and what is unwholesome, is from the point of view of drsti (faith), perverted or misplaced. Vibh. 518
Mithya ekanta - मिथ्या एकान्त - One faceted flasehood. Mithya jhana . मिथ्या ज्ञान - False Knowledge feu 31/14 - (Mithya jirāna) - When the capacity for right knowledge is mutilated there is mithyaj fāna. Mithyā śruta-feia - False hearing or knowledge. . Mithyatva - f ca - Misbelief, Perverse attitude, False faith, Erroneous faith, Falsity.

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(253) Mithyopadesa - fazlagt - False Mohanjodaro and Harappa finds - preaching, Perverted teaching.
मोहनजोदड़ो तथा हड़प्पा की उपलब्धियाँ - Mithyopadeśa-fp79621 - Perverted
Many scholars have carried on reteaching is misdirecting another whois
searches about the nature and antiquity
of Indus civilization, known to archaeon the path of prosperity and salvation.
S. 7/26
ologists as Harappa culture. Harappa is
the modern name of the site of one of Mithyabhinivesa-मिथ्याभिनिवेश-Per
the two great cities on the left bank of verted predication.
the river Rāvi in Punjab. Mithyatva bhāva-fayllara - Per
Mohan Jodaro is the name of the site of verted attitude.
the second city which is on the right Mitranurāga - figM - Attach- bank of the river Sindhu or Indus. The ment to friend is repeated recollection site is about 250 miles from the mouth of one's sport etc. with one's former of that river. Sir John Marshall's friend when they were young.
momumental works on Mohanjodaro Mima msā - THİA - Critique, A sys- refer to six seals, marked plate xii and tem of Philosophy, Critical evalution. plate cxviii figure, These were studied Mina yugala - मीन युगल - Carp
by Mr. Chandā and he has pointed out
in his article in the modern review for Mina yugma - sta Yra - Double fish.
August 1932 that the standing deities on Mleccha - Integy - Barbarians.
these seals in the posture of yogaknown Moha - TE - Moha is the mental state as kāyotsarga, a standing posture pebrought about by the ripening of culiar to the Jaina yog is as illustrated, Dar sana mohaniya karma. The karma for instance, in the famous statue of that clouds the faculty of perfection and R sabhadeva of about second century belief.
a.d. are on view at the Mathurā muMoha - HTC - Infatuation.
seum. The name R şabba itself means Moha-subha/Asubha - HE T934914 the bull, which is also the emblem of the
- Charm - Gracious, ungracious. Jina. It is curious that the seals numMohaka - H1607 - Pleasing, Enchant
bered F, G and H of plate ii (1 b 1) also ing.
show a standing deity with a bull in
foreground. Can it be fore runner of Mohani ya - Herita - Deludes or is
R sabha ? If so Jainism also along with deluded by this is deluding.
Saivism, must take its place as one of Mohani ya cā ritra - Hoita aifa - the oldest religions of Chalcolithic oriCharacter charm potential.
gins, thus helping the over hiatus be
tween the Indus and subsequent Indian Mohani ya karma - hieita -
civilization as phases in a common Charm functional.
cultural evolution. Another seal found Mohābhibhūta - Heftya - Infatu- at Mobanjodaro contains a standing figated.
ure of diety in nude form standing between the branches of a tree.

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(254) These figures are undoubtedly in con- HTET - complete freedom of the soul formity with the tradition and culture of from the karmicmatteris called Mokșa. jainism. Acharya Tulsi considers that
J. 198 the pose of yogis and in which several HGT - Moksa is the total expulsion of figures are drawn on the seals of the karmas from the soul. Mohanjodaro, was worked out by the
Tattva 10/2 Jainas, was widely known in pre Aryan Mokşa. 18 - Owing to the asbsence India and was borrowed much later by of the cause of bondage with the funcHindu ascetics. Prof. Prāņa Nāth tioning of the dissociation of karmas, Vidyalamkāra says that the inscrip- the annihilation of all karmas is liberation on the Indus seal No. 449 reads tion (Moksa). according to my decipherment, H -(Moksa) Moksa is attained when Jineswara or Jinesa (Jin-ii-sarah). karmas are destroyed in their entirety Among the seals discovered by archae- and it is free from the affliction of the ologists, some of them have signs of form of (attachment for) sensuous enSwastik on them. Referring to them joyment.
Yoga - 136 Mr. Guseva observes. These are com
HTAT – The differentia of the moksa is mon in the symbols of Jainism. Swastik
the breach of the association of all the is the symbolic sign of the 7th Priest
karinas with the soul. Jiāna - P. 82 (Tirthaṁkara) Supārsva. The Jainas
मोक्ष की सम्भावना - (The possibility of consider that there were 23
mokşa) - The mokṣa is possible on Tirthařkaras before Mahavira and
acount of the causes of bondage and the the middle part forms the sign of the
expulsion of the accumulated karmas, 13th Tirthamkara Ara. This sign is from the soul. ; Tattva - 10/2 always drawn in manuscripts and in the The absence of bondage is proved by ornaments of the Jaina temples etc. the presence of right faith etc. whichare Moksa - 17-Emancipation, Libera- the opposites of the causes of bondage. tion.
Aptapar ikṣā.
P.2 Moksa - 18 - Liberation- Liberation The destruction of the obscurations and is the attainment of an altogether dif- the obscuring karmas must be complete ferent state of the soul on the removal
on account of its causes, because there of all the impurities of karmic matter are rising degrees of such a destruction. and the body characterized by the in- Moksa mārga . HTME - Path of herent qualities of the soul such as liberation. Right faith, right knowledge knowledge and bliss free from pain and
and right conduct (together) constitute suffering.
S (Page - 2)
the path to liberation. T. 1/1 Owing to the absence of the cause of
Mokşamārga - Heraf - Belief in the bondage with the function of the dissociation of karmas, the annihilation of padārthas such as soul etc. is right faith all karmas is liberation. T 10/2 and knowing their true knowledge is Mokşa-7191 - Perfect release from all right knowledge, then rooting out atkarmas is liberation.
11 tachment etc. is right conduct. These

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together constitute the path to mokşa. These are well known three Jewels or
ree Jewels or the Ratnatraya which constitute the mok sa mārg, according to Jainism. Ratnatraya or the three Jewels are considered from two points of view vyavahāra and niscaya. Vyavahāra ratnatraya gradually leads to mok sa and niscayaratnatraya directly leads to moksa. Mokşamarga - ten spf - Path of emancipation or liberation. Mokşarth i . Atentef - Aspirant of liberation. Mukhya pratyaksa - Hot THT - Transcendental intuition. Mraksita dosa - म्रक्षित दोष - Taking food from one whose hands and feetare besmeared with ghee (Purified butter), oil and the like or from plates which are similarly besmeared with such things. Mrdanga - 16 - Drum. Mrdu. 75 - Soft Mrdu sparsa - Tg napf - Soft touch. , tigt auf - (Mrgeša varmā) - The Kadambas were one of the ancient rulers of Mysore, who ruled in the early centuries of the Christian era. In his renowned family flourished king Mrgeša varma, Who ruled in the 5th century A.D. Although his queen Prabhāvati was an ardent devotee of the Brahmins, yet he himself followed the creed of Jinendra. He issued grant for support of Jaina temples. A-78. Mromūrti - quafi - Terracotta figure. Mrsartha - ef - Falsity.
Mrsavadaviramana- मृषावाद विरमण - To desist from telling a lie.
Mrtyughna tapa - 78 79 - Death conquering penance. Mudrā - 1461 - Gesture.
Mudrika - मुद्रिका - Ring. Mukhacatuṣki -e agost - Frontal mandapa or entrance porch. Mukha man dapa - MG US4 - Portico. Mukhākrti - Yalçfa - Mien, Countenance. Mūcha - 1188 - Moustache. Mukta Jiva - Heb jita - Emancipated soul, Liberated soul. Mukti - ro - Atonement. Mila nayaka. मूल नायक - Principal enshrined divinity. Mila prasada - मूल प्रसाद - Sanctum proper. Mukuta - 1972 - Crest. Muhūrta - her - Two nalis make one muhurta ( = 48 minutes 16, 777, 216 ävalikas make a muhūrta). Antara/Bhinna mūhūrta - 37 TUT her - Less than a muhūrta. Mukha - FC - First, Initial term, Extension. Mukhya - 404 - Primary.
Mukhya kala - मुख्य काल - Absolute time. Mukta - - Liberated. Muktātmā - 14 - Liberated soul. TCAT - (Muktā tma)- The liberated soul) - The liberated soul has no shape, no colour, no smell, no taste, no weight, no touch, no rebirth, no attachment. It is neither male, nor female, nor otherwise. There is no analogy. It is formless existence.
S.J.P. 20

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(256) To fra mit Sentulfat – (Upward move- Mukti - foto - Liberation. ment of Mukta Jiva) - Why the Atman Mukutabaddha rājā - Eco 751 - moves upwards is explained by the Crown feudatory kings. following three reasons - (1) a TOGG - Muni - f9 - Male ascetic, A monk. Bandh accheda - Just as the seed of
Municakravarti - मुनि चक्रवर्ती - The castor oil jumps up once the shell is
Emperor among the munis. broken similarly when the shell of
Muscranit - (Mun dakevalin) - In case karmic matter is broken, the Ātman
having developed disgust for the worldly goes upwards. (2) Asa n gabhāva - Just
existence and faith in the path of religias an alābuka (a particular type of
osity one thinks exclusively of one's melon) floats up in waters once the
own release from the worldly existence covering mud is removed, so also the one will (eventually) become a Atman floats up to the highest level of Mundakevalin (lit. a shaven headed cosmos, once the covering of karmic omniscient) who acts just for one's sake. matter is removed. (3) Tathā
Yoga. 290. gatipariņāma - The nature of Jiva is Muni dharma - HIFATETY - Religion of to move upwards. Just as there is no naked or possessionless saint. further explanation as to why fire is hot,
Mun ind
The Indra among so also there is no further explanation
the ascetics. for this.
fran - (Muni - Suvrata) - MuniReality of Siddha Jiva - The Siddha Jiva is real and not non-existing (as
Suvrata is the 20th Tirthařkara who is believed by other scriptures) and is
said to have been born in the month of never destroyed for four reasons (1)
Vaisakha on the second day of the dark FOTO - Svalak sana - The quality of half of the month. He was born at sepecific and general knowledge is at
Rajag rha or Kusagranagar. His father all times and hence is also there is was Sumitrarāja while Padmāvat i was Mok.a. (2) Svatah artha - siddha -
the name of his mother. His emblem
was tortoise. He attained salvation on These qualities are the nature of Ātman
the mount Pārsvanātha on the 12th (Just as one cannot ask why the nature
day of the dark half of the month of of fire is to be hot, similarly one can not
Phālguna. Dr. Kāmatā pras āda has reask the question why the Ātman has
ferred to the mention of Kūrma - Rși these qualities). (3) 9101TR Highlfa
in the Rgveda (2.3.27-32) as also to his (Bhāvāntara Samkrānti) - in this teachings whichitis possible to identify world nothing is destroyed, it merely with this Tirthāṁkara. He also refers changes or undergoes a transforma
to Kūrma purāņa. Com. 35. tion, Hence a Siddha Jiva can never be Mūla - C - Predominate, Root Pridestroyed. (4) Sarvaj fľavacana - be- mary, Orginal Square root. cause the ommiscient has said so.
71

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(257) Mūladhana - 197979 - Original Square Mūrtinirmāna gatividhi - ufaftufa root sym.
fatara - Iconographic activity. Mū labhūta - 497999 - Organic. Mūrtiparaka - utan6 - Iconographic. Mū laguņa. V10 - Primary virtues. Mūrtis astra . axira - IconograMū lagun anivartana - Tuhal- phy, Pantheon. Substratum of the primary attributes. Mūrtyan kana-t -Iconographic Mile karna dosa- मूलकर्मदोष - ob- form. taining food by imparting secrets for Mūsala - 4467 - Pestle. winning over the love of person and the
Mūtha - 70 - Hilt. like.
Yajmana - 467477 - The sacrificial Mū la karma - 6706 - Primay func
master. tional. Mūla prakrti - Tuzfa- fundamen
Yajna .457 - A sacrificial rite. tal specy.
Yaksa . 7781 - A species of celestial Mū la rasi - TST LIFET - Original set.
beings residing in the upper most strata
of the Ratnaprabhā bell, just bordering Mulādhāra - FITER - The basic
the earth, Demigod. ploxus.
Yama and Niyama - 44 794 Farera - Mūrccha - Tozof - Greed, Atach
Renunciation of bhogas and upabhogas ment, Infatuation.
is of two kinds, Niyama and yama (of Mūrcchā - Top - It is activity relat- these) the one which has a time limit is ing to the acquisition and safeguarding called niyama and the other which is of possessions such as the cow, the undertaken for life is yama. buffalo, jewels, pearls and so on, and
Yasah Kirti nama karma - 291: also inward thoughts like desire and so
कीर्तिनाम कर्म - That which proclaims on. Infatuation or attachment is at the
merit is the name karma of glory and mot of all evils.
S - 7/17. renown.
S-8/11 Mūrcchā - Tool - Infatuation - In
Yasastilaka - UzF1819 - The Yašafatuation is called attachment to pas
T. 7/17.
stilaka of Somadeva is a literary work sions.
of considerable merit written about 959 Murkha Katha - मूर्खकथा - Foolish
A.D. It belongs to the literary grace talk.
called campū, which is distinguished Mūrta - - Corporeal, Finite mag
both from epic and lyric poetry and nitude, concrete, with form.
from prose romances. Murta. - The qualities which are Jeet - (Yastā) - Sacrificer - A perceived by senses which Characterise
sacrificer is defined as one who adores the material substances and which are
the deity with the flowers of pure manifold mūrta or concrete qualities. thoughts, the mansion of the body with Mūrti kalā . facil - Iconography, the flowers of vows, and the fire of the Sculpture, Plastic art.
mind with the flowers of forbearance.
Y.C.P. 411

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(258) Yathākhyāta - 22761 - Perfect con- body making karma) in the soul with duct, Idealconduct, Conformallynoted mind, speech or body, that very capaccharacter.
ity which is the cause of incoming of the Yathajatarupadhan-यथा जातरूप
karmas is vibration (yoga or vibrating
activity of the soul). ER- A form similar to that in which he
ah - Haribhadra maintained that yoga is bom.
is what leads one to moksa while as a Yathanamatathaguna- यथानामतथा
Jaina he was convinced that it is right गुण - Significant.
faith, right knowledge and right conYati dharma - fament - The monastic duct that lead one to mok şa. Naturally, way.
therefore, what Haribhadra calls a treatYatinivasa. ufafaara - The abode of ment of the problems of yoga is in fact ascetics.
a treatment of the problems of right
faith, right knowledge and right conYava. 99 - Oat.
duct. Yoga (Introduction page - 1) Yava madhya kşetra - 40404 -
Yoga.T - Activities, these have been Barley middle quarter.
explained as three namely bodily activYava murajaksetra . यव मुरज क्षेत्र -
ity, mental activity and speech. Barley drum quarter.
S-8/1 Yacana. 27991 - Begging.
Um - Yoga-Allspiritual and religious Yácani .re - Requestive. activities that lead towards final emanYatayata - -Akind of mental
cipation are considered by Haribhadra stage, Scattered cum collected.
as yoga. But special importance should Yaugapadya - eTE - Non succes
be attached, he says in his yogavim šikā,
to these five kinds of activities - sion.
(1) Practice of proper posture (sthāna) Yavattāvat - 2190198 - Simple equa
(2) Correct utterance of sound (ūrņa) tions.
(3) Proper understanding of the meanYenakemprakarena येनकेन प्रकारेण
ing (artha) (4) Concentration on the - By hook or by crook.
image of Tirthaikara in his full glory Yoga-m - Activity, Vibratory activ: ālambana), and (5) Concentration on ity, Meditation.
bis abstract attributes (anālambana). Of Yoga-m - Yoga is concentration or these five, the first two constitute exterapplication of mind. S - 6/12 nal spiritual activity (karmayoga) and Yoga. at - Activity - The action of the last three internal spiritual activity the body, the organ of speech and the (Jāna yoga).
Y.V. 1-2. mind is called yoga (activity). The vi
S.P. XIII. 4, S.P. XIV/1 bration of the soul is activity. This three Tu te stuit - (Kșapaka Śreņi) - The fold activity is influx (āšava).S - 6/1 ladder of annihilation. Yoga • योग - By the operation of the सालम्बन तथा अनालम्बन योग में अन्तर - matter maturing body (sub class of the (The distinction between sālambanaand

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(259) anālambana yoga) - The distinction (Bhutavigama). Haribhadra trus tries to between the sālambana and the show the unanimity of the conceptions anālambana yoga is this that in the
of final self realization of all the sysformer one concentrates upon an object
tems of thought. He then asks the having form (rūpin) while in the latter
enquirers to keep their minds open and on a formless object (arūpin).
investigate the truth with perfect deY.V. 19.
tachment and freedom from prejudices. योग के अभ्यास के पूर्व मन के प्रारम्भिक
For this purpose he enumerates eight
virtues which are necessary for the atat antarat - There are some pri
pursuit of truth. They are freedom from mary defects of the mind which are to
prejudice (advesa), inquisitiveness be removed before practising the yogic
(Jijirāsā), Love for listening (Sušruşā), processes. The minds of the common people are vitiated by these defects.
attentive hearing (Šravaņa), compreHaribhadra enumerates them as eight
hension (bodba), critical evalution viz. inertia (Kheda), anxiety (Udvega), (mimamsā), clear conviction unsteadiness (K sepa), distraction (Parisuddha pratipatti) and earnest prac(Utthāna), lapse of memory (Bhrānti), tice (Pravrtti) for self realization. attraction for something else S.J.P. 296-297. (anyamud), mental disturbance (ruk)
Forti - (Icchāyoga) - A qualified and attachment (asa nga). The mind of
yogic practitioner passes through a a yogin should always be free from
number of stages before he reaches the these defects. It should be free from
consummation of the practice. Somethese defects. It should be calm and
times even in spite of his knowledge quiet (šānta), noble and great (Udātta). and will he falters in his practice on It should be free from all impurities and account of spiritual inertia (Pram āda). intent on the well-being of others. This faltering practice is called (par ārthaniyata). such minds are ca- icchāyoga.yoga drsti samucchaya - 3. pable of concentration of the highest HAYA - Samarthva voga The prac. order, and are known as Pravrttacakra
tice of one who has fully mastered the (engaged in yogic practices day and
scriptural injunctions and has develnight). Gradually by practising the con
oped the power to transcend them is centration of mind, the soul realizes
sāmarthya yoga. . Y.D.S. 5. itself. This self-realization is known as 'supreme bliss' (Parmānanda) and free
PIET UIT (Šāstra yoga) - The practice dom from nescience (in the vedanta);
of one who has revealed spiritual enit is known as freedom from the spe- ergy and does never falter in bis yogic cific qualities (in the nyāya - Vai še şika
practices, strictly follows the scriptural system; it is the extinguished lamp(vidh
injunctions, and has developed penetratmāta dipa) of the Buddhists; it is ex
ing insight is called śāstrayoga.
S Y.D.S. 4. tinction of animality (Pašutvavigama),
ARTE - (Dharma Samnyāsa) - that end of suffering (duhkhahānatā), and detachment from the elements yoga which is accompanied by the dis

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sociation of all the acquired virtues is dharma samnyāsa.
योग सन्यास Yoga saṁnyasa - That which effects the stoppage of all activY.D.S. 9.
ity is yoga samnyāsa.
योग yoga The great sages have given the name yoga to whatever connects one with mok ṣa. Of the man technically called Bhinnagranthi (lit. one who has untied the knot of ignorance of passion) the mind mostly remains concetrated on mok sa even if his body be in the world of every day happenings; hence in his case all the life operations have to be treated as yoga in a real sense of the term. Just as in the case of a woman who has fallen in love with another person and so always thinks of him all activity (whether it be undertaken by way of serving her husband or by way of serving her lover) is an act of sin, so also is the case with a bhinnagranthi whose all activity (whether religious or secular) is an act conducive to mokṣa. Yoga-20-1-204. योग के तीन सहगामी – The three con comitants of yoga-The following things have been verily spoken of in the context of (an account of) yoga (I) A triply pure ethico religious performance (त्रिधा शुद्धमनुष्ठानं), (II) A dependence on right scriptural texts (सच्छास्त्रपरतन्त्रता), (III) A proper feeling of ascertainment ( सम्यक् प्रत्ययवृत्ति). Yoga- 210.
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1. त्रिधा शुद्ध अनुष्ठान - By a triply pure ethico-religious performance are to be understood the following three types of such performance: (i) A performance whose object happens to be pure (ii) A performance which is itself pure (iii) A performance which is conducive to an
uninterrupted series of similar performance which is conducive to an uninterrupted series of similar performances. Of these three a succeeding one is superior to a preceding one. Under the first type come acts like falling (from a mountain cliff) etc. undertaken with a view to attaining mokṣa; such acts may be treated as praiseworthy simply because the agent concerned has, in some measure, considered mokṣa to be something desirable. Under the second type come acts like yama (ie. the set of virtues comprising non-killing, non-lying, non-stealing, non greed, sex control) etc. as popularly understood and not as prescribed in the scriptural texts - this being so because of the agent concerned taking right understanding etc. Under the third type too come these very acts (i.e. acts enumerated under the second type) but as accompanied by a correct understanding of the nature of things, by a feeling of calm under all circumstances and consequently by an utter avoidance of anxiety.
The first of these types, on account of the preponderance of ignorance in the agent concerned, fails to put an end to the spiritual deficiencies (obstructing the attainment of mokṣa); however, some authorities are of the view that the acts falling under this type result in the agent being next born under such conditions as will eliminate the deficiencies in question. Even a desire to attain mokşa is something praiseworthy and something that destroys delusion, this being so because mokṣa in all its aspects is conducive to welfare; This means that mokṣa is utterly unlike (and hence unattainable through) the acts
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(261) under consideration (i.e. the acts fall- why it is in one s best interests to pay ing under the first type).
regardfulattention to the scriptural texts. The acts falling under the second type
Yoga - 220-221. do certainly eleminate the spiritual de
शास्त्र की महत्ता - (The greatness of ficiencies but not for good; for such
scripture) - The scripture acts like mediacts are not necessarily accompanied
cine in relation to sin that is comparable by a proper assessment of what is big
to an ailment, the scripture impels one and what is small (i.e. by a proper sense
to undertake virtuous acts, the scripof proportion). Hence it is that the noble
tures is like an eye whose range of sages take this type of acts dirty from
vision extends to all quarters, the scripwithin to be but a kind of external (i.e.
ture is means for fulfilling all ones formal) performance and compare them
aspiratioins. Of the man who lacks a to the building of a strong boundary
feeling of devotion towards the scripwall around the city administered by a
ture even the religious performances bad king.
prove fruitless owing to the obstruction The acts falling under the third type
caused by bis past (evil) deeds just as eliminate the spiritual deficiencies and
the blind manseffort to see things proves for good; and they have been compared
so(owing to a similar obstruction). The by certain people to the (proper) laying
spiritual merits like faith etc. possessed down of the first foundation of a house.
by one who is disdainful towards the This type of acts yield highly beneficial
scripture are not applauded by the noble consequences and that because of the
ones because they are comparable to the agent concerned having made a due
spiritual merits possessed by a madınan. discrimination between what is big and
Just as water is perfect purificatory agent what is small for on account of this
in relation to a dirty piece of cloth, the discrimination all the activities of this
scripture is considered by the wise men agent are pre-eminently sucessful.
· to be a perfect purisicatory agent in Yoga 211-220.
relation to a man's mind comparable to 2. HESTER UNITI - The dependence
a jewel. The universally venerated peron right scriptural texts - So far as
sonages (i.e. by great religious preachmatters pertaining to the world beyond
ers) the feeling of devotion towards the are concerned almost nothing except
scripture has been characterized as the the spiritual texts is relied on by the
supreme messenger of Mok sa; it is thereman who is entitled to attain mokşa
fore proper to offer exclusive devotion rather soon, is intelligent and has
to the scripture in as much as such a stocked the wealth of (religious) faith.
devotion closely precedes the attain. Even without being instructed by oth
ment of mokşa. ers a man can acquire the skill
yoga - 225, 226, 228-230. necessaryfor earning money and sen
तीन प्रकार की प्रत्ययवृत्ति - (The threefold suous pleasure, but (the skill necessary
feeling of ascertainment) - In the case for following the path of) religion can
of all noble perfornance - and particunot be acquired without the help ren
larly in that of yoga practice- the feeling dered by the scriptural texts - this is
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of three types, viz. that derived from self introspection, that derived from the preceptors statement to that effects that derived from the watching of an appropriate omen. One's own liking for a particular performance, the preceptor injunction to that very effect (i.e. to the effect that the performance in question ought to be undertaken), and the appearance of appropriate omens (i.e. of omens forecasting the success of the performance in question) - these constitute the total aggregate indicating the successful completion of a performance.
Yoga - 232-233. OM - A literal meaning of the word yoga is connection. um es war - (Species of yoga) - Adhyātma, Bhāvanā, Dhyāna and vrttisk saya are yoga inasmuch as they connect one with Moksa.
Yoga - 31 art a fan - (The division of yoga) - Using other sets of terminologies yoga may be divided into the types 'genuine' and 'not gemine', into the types "continuous' and 'not continuous', into the types 'accompanied by defilement' and 'not accompanied by defilement'.
Yoga - 32. aufrach M - (Genuine yoga) - Genuine yoga is yoga that is actually present there.
Yoga - 33. 3talfranco VT - (Not genuine yoga) - Not genuine yoga is a mere show of yoga made in order to please the common - folk.
Yoga - 33. HORTUM - (Sānubandba yoga) - Continuous yoga is yoga that proceeds in an uninterrupted fashion.
Yoga - 33.
fargaret M - (Niranubandha yoga) - Discontinuous yoga is yoga that is marked by interruptions. Arara am - (Sāsrava yoga) - Yoga accompanied by defilement is yoga to be practised in course of long period of worldly existence. Yoga - 34. 3rka M - (Anāsrava yoga) - yoga not acompanied by defilement is yoga of a contrary description(i.e. yoga to be practised in the course of a brief period of worldly existence) and is of the supreme type.
yoga - 34. T HE HT-(The greatness of yoga)yoga is akin to the type of Kalpataru tree, yoga is akin to the best type of cintāmaņi jewel, yoga is chief among the virtuous performances, yoga is the very attainment of supreme success (i.e. of moksa). Note - The Kalptaru tree and the cintāmaņi Jewelare both mythological entities supposed to fulfil all desires whatsoever of those who have access to them. Yoga acts like fire in relation to the seed of rebirth. The great souls who were adopt in the practice of yoga have declared that even a mere listening - properly undertaken - of the two syllables (viz. yo and ga) constituting the word yoga is bighly capable of putting an end to sins. Just as an impure piece of gold is invariably purified by fire, so also is a mind which nescience has rendered impure invariably purified) by the fire of yoga. The experience of auspicious dreams and the like of taking place on account of it (i.e.of yoga) certainly dispel doubt even from that mind which is otherwise skeptical about the existence of the world beyond.

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Even one who observes just the exter- nal of yoga comes to have, necessarily and owing to the accompanying faith of his, the dreams of an auspicious type where one sees one's favourite deity
etc.
With the yogins whose deeds are pure, it is usual that they see indreams deities, the elders, the brahmins, the saints in pleased mood and as offering a noble injunction.
Yoga - 37-44. योग की उपलब्धियाँ - (The findings of yoga) - On acount of yoga one finds oneself in possession of firmness, patience, faith, friendliness (for all be ings), popularity (in the eyes of the worthy ones), intuitive awareness of the nature of things, freedom from obsessions, a capacity to stand the twin misfortune (in the form of a separation from the desired ones and a company of the undersired ones), an absense of the turn misfortune in question, the favourable external circumstances availed of at an apportune time, contentment, forbearance, gentlemanly conduct, an augmentation of yoga contentment etc. that are conducive to
welfare, honour received from others, and the supreme bliss of calmness.
Yoga - 52-54. योग का प्रमुख साधन अध्यात्म - (Adhyatma as the chief means of at- taining yoga) - The best way of doing (i.e. realizing the true nature of things) is adhyatma - just as the best way of undertaking journey is to follow the path without showing any sign of negligence. Hence taking leave of polemical skirmishes one should constantly think of Adhyatma; for you can not know a knowable unless the concentrated layers of darkness are first cleared off.
Yoga - 68-69.
um toute yahr - (The five species of yoga) - 1.372 (Adhyātma) - By adhyātma the experts on the matter understand the rational consideration of essential nature of things on the part of a man who maintains propriety in his entire conduct, a consideration which is based on the scriptural authority and is marked by an overwhelming predominance of the noble sentiments like friendliness etc. (i.e. friendliness, compassion, Joy and apathy). The adhyātma produces a destruction of the evil Karmas, a high capacity to persrve a concentration of mind, apermanentenlightenment; again, it is this that constitutes nectar open to the testimony of self-introspection.
yoga - 358-359. 2. HIC - (Bhāvanā) - Bhāvana is to be understood the daily progressing repeated observance of the adhyātma itself, anobservance which on accountof being repeated again and again bas come to be accompanied by a contenteration of mind. The bhāvanā produces a refrainment from inauspicious performances, an inclination in favour of the auspicious ones, and an increment in the noble mental states.
Yoga - 360-361. 3. 1 - (Dhyāna) · The wise men understand the state of mind whose sole object are the things auspicious, which is comparable to an unwavering flame of lamp, which is accompanied by a subtle, penetrative thinking. The dhyāna produces a capacity to win others, a steadiness of mind in all one's dealings, an interruption in the contiuity of worldly existence - This is the view of those who know matters.
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(264) 4.समता-Bysamatais understood the Yoga Parinama - योग परिणाम - Volisense of equality developed as a result tion Transform. of avoiding - with the help of right Yoga-Utpada-MT - 36416 - Volition comprehension - those things in rela
Transmigration. tion to which one had come to barbour
Yogasthana prari pana . योगस्थान a feeling of intense like and dislike
451 400 - Volition station. owing to the machination of nescience. The samatā produces a non-utilization
Yoga sparddhaka - योग स्पर्द्धक - Voof supra - sensuous capacities, a de- lition supervariform. struction of the subtle type of Karmas, Yoga Mārganā - PU - Volia break in the thread of expectation. tion variform.
Yoga - 364-365. Yogyatā -pal Ability, Capability. 5. gfa finta - By vrttisaṁkşaya is Yogah īna - Ta - Lack of mental, meant the cessation - brought about in
Vocal and physical steadiness. various ways of the mental states which are due to (a soul's) connection with a
Yoga märgana - TM TÍU - Vibraforeign element (viz. body or manas) a tory activity soul quest. cessation that will never be followed by Yoga prav.rtti - M Yarar - Vibratory a reproduction of these states. The
activity. vrttisaṁksaya - and it alone - leads to
Yoga sthāna - Pen - The different (the acquisition of) omniscience, the assuming of the saileś i state (i.e. the
grades of activity related to speech and state characterized by a cessation of all
body. mental bodily and vocal operation) and Yoga samnyasa - योग संन्यास - That the attainment of moksa which is free
which effects the stoppoge of all activifrom all disturbance and is permanent
ties is yoga saṁnyāsa. seat of bliss. Yoga - 366-367.
Yoga sthana - योग स्थान - Vibratory योग बिन्दु- Theyogabinduisone of the
activity, Degree of soul's vibratory acfour works that ācārya Haribhadra Sūri
tivity. wrote on yoga - the other three being
Yogavahi.- Monomaniac, the yogaviņšikā, the yogašataka
Such as a book worm. (along with an auto commentary). Yoga mana - Vacana Kaya - 41 -
Yogācāra- er - Practice of medi
tation. 47,927, 014 - Volition, mind, Voice,
Yogātmā - T I - Till the final body. Yoga - Dravya, Bhāva - - Gall
emancipation all jivas have the activi419- Volition - Fluent/Phase.
ties of mind, speech and body, hence are
called yogātmā. Yoga - Šubha, Aśubha - - 49,
Yogi ja ana . ifşa - The trans37719 - Volition gracious/ungracious.
cendent intuition. Yoga Margan ā sthāna - AM Are Yogin - IT - Contemplative, medi1917 - Volition wayward station. tator.

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Yog i ndragocara - योगीन्द्र गोचर - Sub
ject of the meditation of yogis. Yogin - योगिन Ascetic, One who Practises yoga, A follower of the yoga school philosophy.
Yojana 4 krosas of 2 miles each.
Yojana--Programme, Scheme,
Plan.
Yonif Nucleus, womb. Yuga - युग Two kalpas/Yuga - Utsarpini kalpa yugarddha - उत्सर्पिणी कल्प युगार्द्ध - Hyherserpentine aeon half yuga.
·
·
-
Yugapat - Simultaneously. Yuga-Avasarpin i kalpa yugardha - युग - अवसर्पिणी कल्प - युगार्द्ध - Hypo serpentine aeon half yuga. Yogacara -- Subjective idealists.
Yudhyantam - Jostling. Yugma युग्म Pair.
Yuktananta - One of the three kinds of infinite.
Yuktyābhāsa - युक्त्याभास cious reasoning.
Yuta Separable. Yutif Coincidence, Conjunc
tion.
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Yuvaraja-RI- The heirapparent.
र (R)
-
Racana Dispositon, Elevation, Composition.
Racanā Kşetra - रचना क्षेत्र
enance.
Falla
-
Prov
.
Racanatmaka san gati सङ्गति - Organic unity. Rahobhyākhyāna - रहोभ्याख्यान - Revealing the secrets and deformities of others.
रचनात्मक
Rajju--Rope, Seventh part of the world line.
Rajju-Arddhaccheda-Log, (1 y = 4545: 45 or 4000 miles) Raidhu Raidhu's father was Harisimha and his grandfather Devarāja. His mother was Vijayasri. His two elder brothers were B ābola and Mahaṇasimha. Savitri was his wife and he had a son Udayaraja. Raidhū was composing his Arit thanemicariu when this son was born to him. Raidhū was a pious śrāvaka and he spent his time in literary pursuits and Mūrtipratiṣṭhā.
Nearly 23 works of Raidh u are known. But the MSS. of some of them have not come to light as yet. Gwalior was the main scene of his literary activities, and the image of Adinatha, 57 feet in height, in the fort of Gwalior, was consecrated at the hands of Raidhu, who possibly acted as the high priest. He makes ample references to his predecessors and their works. Raidh specifies his patrons like sri Kheu Sahu, Ranmala Sahu and Bhullana Sahu. He has high praise for Gwalior (Gopacalanagara), the Tomara dynasty and the king Dungarsimha who was a great patron of Jainism. Raidhu received patronage from Dungarasimha and his son kirtisi mha as well as from another contemporary ruler Rudrapratapa Chauhana. From the data available from his works Raidhu's literary
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career can be put between V. Samvat 1457 to 1530 i.e. 1400 to 1473 A.D. It appears that he was long lived. Raidhu Granthāvali - Part I -
रक्कस गंग
(General Editorial) (Rakkasa Ganga) - He was the last great king of Gangavadi. He devoted his time in performing works of merit and encouraging the Jaina religion. He was the patron of the famous Kannada poet Nagavarma, who was a jain by belief and author of Chandambudhi as well as Kādambari. A. 77-78. Raksa kavaca - रक्षा कवच - Refractory. Rakta Takil through pun darikas eastern archway is Raktā. S-3/20 Raktoda रक्तोदा - That which flows through Pun darikas western archway is the river Raktodā. S-3/20 Ramyaka varṣa---Ramyakavar şa is between Nila on the south and Rukmi on the north with the oceans on the other two sides. S - 3/10
That which flows
-
.
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·
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Ranga Mandapa रङ्गमण्डप A pillared hall open on all sides, Dancing hall.
Ranga pattika - रङ्गपट्टिका - Palette. Rasa TH- Taste. Rasa-TH-Taste - That which is tasted is taste. S-2/20 Rasa TH Taste. What is tasted or tasting alone is taste. It is of five kinds. Bitter, sour, acidic, sweet and astringent.
S-5/23
374-7,
Rasa - Amla, Madhura - T
Taste Acid, Sweet.
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Rasa nāma karma रस नाम कर्म That which determines the taste is the name karma of taste. It is of five kinds bitter, pungent, astringent, sour and sweet. S-8/11
Rasaparityaga - रसपरित्याग - Giving up stimulating and delicious food such as ghee, in order to curb the excitement caused by the senses, overcome sleep and facilitate study. S-9/19 Rasa - Tikta, Katuka, Kaşaya - T तिक्त, कटुक, कषाय - Taste, Pungeant, Bitter, Astringent.
Rasabhāga - T - Unit of Inten'sity.
Rasa parityāga - रस परित्याग - Giving up stimulating.
Rasavati - Kitchen.
Ratha - Projection of a shrine. Rathika रथिका - Nich. Ratif Indulgence, Aptitude. Ratnajatita fa- Jewelled. रत्नप्रभ - Ratnaprabha was the foremost disciple of devas uri. He is the commentator on the Prama na-nayatattvälokālaṁkāra. Beside's this commentary Ratnaprabhas other works are: Neminath Caritra, upade sam ālāsikṣā, Matapar ikṣā Pañcāśat. Devasuri himself in his syādvāda. Ratnakara, has highly praised Ratnaprabhā.
P. (Preface) VI Ratnaprabha - रत्नप्रभा - That earth which has the lustre of various Jewels is Ratnaprabhā. S-3/1 Ratnatraya -- The triple gems. Ratnatraya The three elements (Right belief, right knowledge
.
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and right conduct) constituting the path are the three jewels or 'Ratnatraya'. This Ratnatraya is spoken to be of two kinds. Niscaya Ratnatraya and vyavahāra ratnatraya. The former is from the absolute point of view and the latter is of relative point of view. Ni'scaya ratnatraya - निश्चय रत्नत्रय When the ratnatraya is distinctly based upon self then it is Ni scaya ratnatraya. Dar sana, Jnana and Caritra, all have reference to self and self alone. This niscaya ratnatraya first implies the belief in the ultimate nature and importance of self i.e. the belief that paramātmā is nothing but self. Again consequent upon this firm belief there must be knowledge of self. Complete knowledge of self is the next element of Ni scaya Ratnatraya. The knowledge of all other tattvas centres round the personality. Knowledge of the person therefore is knowledge par-excellence. And lastly realisation of the Parmatmā or the great person would be caritra par - excellence.
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Ratnā bhūşan ālan krta - रत्ना भूषणालङ्कृत - Bejewelled. Ratnatraya pavitrita - रत्नत्रयपवित्रितPurified by the triple jewels.
रत्तस (The Rattas) The Rattas of saundatti were great feudatory lords of the imperial Rastrak ū tas. They were called Mahaman dale svaras and ruled over the greater part of the modern Dharwar and Belgaum districts in Bombay presidency, from 850 till 1250 A.D. Almost one and all of the rulers of this princely house followed the religion of Jinas. They were brave rulers and ever sided with their monarchs in their military campaigns.
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मिराद - Mirada is the first known king of Rattas. He was a brave soldier and was seen always on the right hand of his master on the battle field. His regard for jainism was great.
Shantivarma, Kalasena, Kanna Kair, Kartavirya, Kalasena II, Laksam idevaand kārtavirya-Mallikarjuna suceeded in turn to throne of the Rattas, They were all believers of the Jina Dharma. The Rattasa's queens and princesses were not lacking in this spirit and some of them outshone their lords in observance of the religious piety. All the four kinds of charities viz. shelter, food, medicine and knowledge were freely distributed from the pavilions of the Jina temples built by them.A - 81 fauf (Ravivarmā) - Ravivarmā succeeded Mrgesha varmā and ruled nearly for half century. His wars were many and arduous. In order to further the cause of Jainism he passed a law that the worship of the Jinendra should be perpetually performed by the pious country folk and citizens. A. 78 राचमल्ल अथवा राजमल्ल द्वितीय (Rachamalla II or Rajamalla II) - After the death of Marasimha II of the Ganga dynasty, Pañcaladeva, fully known as Dharma-MahārājādhirajaSatyavakya Kongunivarmā Pañcaladeva, ascended the throne and he was succeeded by king Racamalla or Rajamalla II. Camunda rāya was also the miniser of Rācamalla or Rājamalla II. Rājamalla II was the worshipper of the feet of the sage Simhanandi.
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Dr. Introduction - xxiii - xxiv Raja darbara - राज दरबार Feudatories.
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(268) Rājanayika - Taft - Ambassado- Rāsi upamā kşetra pramāņa - If rial.
- 3441, A1 - Set simile measure. Rajatanirmita - START - Silver Räsi upamna kşetra pramāna - TIT inlaid.
- 3441, 5, 4410 - set simile, quarter, Rajā - 175 - Chieftain.
measure. Rājū - TT - 1/14 of the total height of
Rā'si - Sūcyangula, Pratarā n gula universe.
- LIFET - 425M, ARISTO - Set, Rājyasraya - Toetste - Royal pa
Linear finger, Squared finger. tronage.
Rāsi - Loka - fg - 10 - Universe Raudra dhyāna - stgezin - Cruel
line cubed. concentration.
Rāsi- Bhāva pramāņa - TIS - 979 Rādha - 79 - Devotion to self.
4914 - Set, Phase measure. Rāja kathā - Page #288

Rasi-Nastiki, Vises adhika - - नास्तिक, विशेषाधिक - Set Non existent, Distinctly great.
Rasi-Samkhyata / Asamkhyāta, Guna राशि संख्यात/ असंख्यात गुण Set numerate, innumerate times. Rasi-dvigunahina, vrddhi - - अनन्तगुण, द्विगुणहीन, वृद्धि - Set - Infinite times, Two times decrease/ Increase. Rasi - Prata bhaga, Guṇākāra - राशि- प्रातभाग, गुणाकार - Set - counterpart, Multiplier.
Rasi - Alpabahutva vidhi - अल्पबहुत्व विधि - Set comparability
method.
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Rasi-Ogha, A desa, Nirdesa - - ओघ, आदेश निर्देश - Set Brief, Detail, Denotation.
Rasi - Anantaropanidha - 3f-Set-Continuous comparability examination.
Ratri bhojana - रात्रिभोजन - Taking food at night.
Raudra -- that which arises from cruel temperament.
Rekha Curvilinear.
Rekhā kona - रेखा कोण - Angular
line, trace.
Rekha krti - taifa - Diagram. Rekha vṛtta -- Linear border, Linear circle.
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"
.
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Rekhi ya - रेखीय - Linear. Rātibaddhata - रीतिबद्धता - Manner
ism.
Riti rivāja - रीति रिवाज - Modes.. Rikku - Same as kisku A quarter measure.
-
-
Rṇarasi - Negative set. Roga-Illness. Rohita-fed-The river Rohita rises from Maha padma and flows through its archway in the south. S-3/20 Rohitāsyā - रोहितास्या - The river Rohitasya proceeds from Padma's archway in the north. S-3/20 ऋषभदेव – Rsabhadeva - According to the Jaina tradition Lord Rṣabhadeva was the first Jina of the present age who was born in very primitive times when people were illiterate and did not know any art. It is believed that Rṣabhadeva was the first person to initiate the people into various arts and crafts like cooking, writing, making pottery, painting and sculpture and to establish the social institution like marriage, family, Varna or class, education, etc. He taught the people how to behave in society, introduced social customs and manners and showed the way of performing religious practices. He was also known as the first Tirthamkara, i.e. one who guides the people to attain liberation. Rṣabhadeva was followed by 23 Tirthamkaras and they tried to reform the society and preach the religion as handed over to them from the times of Rshabhadeva. J-46
·
वंश स्थापना Foundation of clans - After establishing the Varna system the world teacher appointed four great Kshatriya warriors, namely Hari, Akampana, Kasyapa and Somaprabha to rule over a thousand chieftains each. Hari came to be known as Harikanta, and his house as Harivansa. Akampana, who changed his name into Sridhara
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founded the Nātha vansa, K beccame the founder of Ugravan sa. Kururāja, the name adopted by Somaprabba, is starting point of Kuruvan sa, Sri R sabha Deva then appointed Kaccba, Mabākaccha and many other Ksatriya princes as Adhirajas (smaller chieftains) to rule over five hundred feudatory chiefs each. The Adhirājas were themselves placed under the Mahārājas. The Ik shvāku Van sa arose in this way; the first thing that the world teacher had taught men on the disappearance of the Kalpa trees, was the use of Ikşurasa (Cane juice), which earned for him the title of 'Ikşhvāku'. Subsequently in the course of a few years the term came to be applied to the family of R sabha Deva, the lkshvāku Vansa. The world -teacher also earned the titlesof Brahmā,
vidhấtā, Šāsta and ihe like which all • signify creator, because of his being the
creator of the arrangements of the Karmabhūmi (sweating) civilization ! The Sūrya and Chandra Vans as arose out of the lkşvāku Vansa somewhat later. They were founded by two of the grandsons of the world teacher, the first named by Bharatas son Arkak irti and the secondbyBābubal isson Somakirti who was also called Mahābala. The Kalpa trees of Bhogbhūmi age when completely disappeared and the spontaneous cultivaition also was not yielding sufficient food for the growing population. R şabh Deva, therefore taught them agriculture (Cultivation of sugercane and other crops) and other useful craftsandarts. He laid the founda
tion of civic life and taught men how to cooperate with one another for mutual benefit. The country was divided into provinces, these into divisions and districts and the districts into towns and villages. Kings and Chieftains were appointed to govern and to regulate the routine of civic life. In all this R şabba Deva was assisted by lord Devas, whose advice was found very Valuable. ऋषभदेव द्वारा दी गई व्यावसायिक शिक्षाThe occupations and crafts that were taught to the people comprised fighting, letters, cultivation, trades, professions (such as carpentry, goldsmiths work and the like) and arts such as singing, dancing and painting. Those who fought came to be known as Kșatriyas, the traders eamed the title of Vaisyas, the rest were at first called Jaghanyas (small) later avara (lowestor last) and finally Śūrdas. At first Vaišyas were also called by different names, such as ārya (gentle) and Vanika (Trader). There were no Brāhmanas then, all were debarred from education. The Śūdras included all those who earned their living by manual labour or handicraft and who served the Ksatriyas and Vaisyas. Those who took to wrestling were also counted among the Śūrdas. The date on which the arrangement was made was the first of the dark balf in the month of Āsādha, which is the commencementof the Karmabhūmi(sweating) srșļi (Creation order of things) Rosa - ta - Anger Rucikara - prace - Favourite. Ruk - 70 - Mental disturbances.

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RūpyakülāAbergani - That which flows through Mahā Pun dari kas northern archway is the river Rūpyakūlā.
S - 3/20
FT (L)
Rūdha . C - Conventional. Rūdhi - Hafa - Usage. Rūdhil baddha - Reference - Stereo typed. Rūksa - Fertit - Dry, Rough. Rūksata - FT86 - Dryness, Aridness. Rūpe - 19 - Form, Visual form, Colour, Material form, Modification, Unity, Pattern. Rūpa kșapa - 1994 - Colour moment.
Ripanupata - रूपानुपात - Indicating one's intentions by showing oneself. Rūpa pratīti - tata scia - Appearance. Rūpakara - 16470R - Features. Rūpa Prācurya - 1799794 - Profuseness. Rūpan kana - 4157 - Modelling. Rūpānatarapa - Tur - Modification. Rūpāntarita - 1741Ta - Transformed. Rūpa śleșa- Haupta - Interpenetration. Rūpi.aut-Rupa means form. What is form ? the effect of the aggregation of colour, taste, etc. is form. Things which have form are called material objects. Otherwise rupa is a word denoting a certain quality. And things which possess this quality are material objects (rūpins). It does not however mean that taste, smelletc. are excluded. as colour is inseparably connected with these.
$ - 5/5 Rūpi dravya - Put 504 - Perceptual objects.
Labdhi - Mroc - Attainment, Attainment of favourable time. Attainment of supernatural powers. Labdhi - mfo - Labdhi is attainment of supernatural powers of special austerities.
S. 2/47 Labdhi - fonet - Attainment - Attainment is a variety of destruction - cumsubsidence of knowledge - coverig karmas. In presence of this attainment of capacity, the soul makes use of the Physical senses (to gain knowledge)
S - 2/18 aft - Labdhi - The consciousness in its state of dormancy is called labdhi. In other words, the dormant capacity of the soul for knowledge is labdhi.
S.J.P. 56. Labdhi - Däna, Lābha, bhoga, Upabhoga, vi rya - affo - GTA, 4719, 971, 47, atef - Attainment - Contribution, Gain, Endurance, Self-attainment, Power. Labdhi indriya • लब्धि इन्द्रिय - The sense qua attainment. Labdhi - patica. aferent core - Five attainments. Labdhi-Navakevala- Afee-79498Attainment (Nine Omnisciental). Labdhi - Kāla, Karapa, Upadesa - afect - qilsa, assut, 34601 - Attainment - time, Operational, Instructional.

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Labdhi - Upasamaka, Prāyogyatā - sifon, 3497446 RAI - Attainment - Subsidence Applicability. Labdhi - Kṣāyopašamika - Karaña mfat-eatretasif , RUI - Attainment - Subsidence cum annihilationa, Operational Labdhi - Akşara-cro3797 - Alphabetical attainment. Labdhi Indriya - लब्धि - इन्द्रिय - Attainment sense. Labdhi sthana - लब्धि स्थान - Attainment-station. Labdhi - Anvayagatā, Tadvyati- rikta-fan - Brain, agafapies Atainment - Non - both revealed, That very distinct. Labdhi - Aparyāpta-fay - 379417Atainment - Undeveloped. Labdhi pratyaya - लब्धि प्रत्यय - That which has attainment as the cause is labdipratyaya.
S - 2/47 Labdhyaparya ptaka - 4764fH2 - Absolutely non - developable. Labdhyaparyāptaka manusya · लब्ध्यपर्याप्तक मनुष्य - Absolutely non - developable human soul. Laghima -fan-Becoming exceedingly light, Levity. Laghu - ME - Light, Miniature, Tiny. Laghumasika - Hifia - Light monthly penance. Laghumūrti - puff - Statuette. Laksana - 27870 - Differentia, Intrin- sic property, Features, Definition. Laksan a bhāsa - 770147 - Differ- entia fallacy.
Laksaņa - Ātmabhūta, Anātmabhūta - 7810 - 3116449, 3771TY - Definiton - self associated, Non self associated. Lakşaņa - Ekārthavāci nu - Kattefaret - Definition - Synonyms. Laksana bheda - 77000 - 4G - Type of definition. Lakşaņa vyutpatti - mau rufe - Definition genetic. Nāsti lakṣaṇa - 7f7 27879 - Nominal definition. Lalitāsana - Talha - Easy posture with one leg flexed and placed on the seat and the other gracefully suspended from the seat. Lalita kala . Gift og - Fine art. Lalata - MC - Forehead. Lavanoda - nauta - The first ocean. Lalā ta bimba - Maire fortal - Figure carved on the middle of the lintel or architrave. Laharadāra · MEEGR - Vertical, Floriated, Fluted, Curly, Scalloped. Lalita - dicta - Elegant. Langot i - ilici - A bare strip of cloth worm round the loins. Lapalapā ti-014674167 - Lolling. Latakana - Mestany - Lobe. Lava - 79 - Lava is said to consist of seven stokas 24/38 minute. Lābha - 074 - Gain. Lamba rūpaña 1514 - Vertical. Lambe - - Elongated. Lambākāra - malicore - Perpendicular. Labhāntarāya - 214774 - Obstructive karma of gain.

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a
is
Lamba rūpa - 0741 - Vertical. Lambe - Speed - Elongated. Lambakāra.78119R - Perpendicu- lar. Lābhāntarāya-147274 - Obstructive karma of gain. Lālitya - Gifts - Elegance. Lālityamaya - Aftr944 - Elegant. Lāngalikā gati - Alsfera nfa - Mo- tion with the bends. La fichana - 1189 - Sign, Mark, Cognizance. Laukantika deva - cicaf74 ca- Celestial saints. Laukanti that in which one dwells, that is abode. Those who have Brahmaloka as their abode are Laukāntikas. If so, it would include all the devas residing there. No, the word is taken in its etymological sense. Brahmaloka is loka, Lokānta is its end or border. Those who are born there are called Laukāntikas and not all. Their abodes are situated in the borders of brahmaloka. Otherwise, that which is diffused with birth, old age and death is loka, that is Samsāra. Lokānta means at the end of it. Those who are at the end of Samsāra (transmigration) are called Laukāntikas. All of them have come to the end of transmigration. Coming down from there, they take one birth and attain beautitude. They are celestial sages, as they are devoid of longing for sensual pleasures. They are worthy of veneration by other devas. They are well versed in the scriptures of fourteen Pūrvas. They are intent on strengthening the resolve of the Tirthamkaras at the time of their renunciation
S - 4/24
Launca - Fita - Pulling out the hair. Laukika - Sillas af - Temporal. Laukika - Māna, Unmāna, Avamāna, Gup imāna, Pratimāna - लौकिक,मान, उन्मान,अवमान, गुणिमान,प्रतिमान - Universal - Metric, Fine metric, Submetric, Count metric, Counter metric. Lehya -za - Semi liquids. Lekha ta - Legend. Lepya ito - Stucco. Lesya - Colouration, complexion, The soul soiling tints, Complex.
per - Thought paint - That by which the soul stains himself with or makes his own the demerit (Pāpa) and merit (Punya) is the (thought) paint (79
get) So it has been described by the knowers of the attributes of paint (1991) The vibratory activity (of the soul) coloured by the operation of the passion (sub class of deluding karma) is thought paint (Leśyā). Therefore 4 (kinds of) bondage have been said to be the effect of these two. Yellow (Tejaor Pita), Pink (Padma) and white (Sukla) verily these are six kinds of paints (Leśyā).
Gātha - 489-490. द्रव्य लेश्या - The colour of the body produced by the operation of colour (sub-class of the body making karma is) matter paint (Dravya Leśyā).
G.J. 249 Gāthā 494. gourdigan as FTPUT - Wrathful, one who does not give up hostility, pugnacious in temparament, devoid of piety and compassion wicked, not subject to (any) control (or principle), slow, without common sense, without skill, ex

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Pi.
tremely eager for sense objects, proud, deceitful, lazy and mysterious - these are the differentia (or signs) of black (thought paint).
G.J. 256 Gāthā 509-510. नीललेश्या के लक्षण-Extremely sleepy and deceitful and having an intense desire for cattle and corn (i.e. worldly riches) - these are briefly said to be the differentia of blue thought paint.
G.J. 256 Gāthā 511. कापोत लेश्याके लक्षण- Thedifferentia of grey ( thought paint). He who is angry with and talks ill of others, gives troubles of many kinds, is full of sorrow and fear, envies and disgraces others, praises himself in many ways, does not trust others, thinking (them) also to be like himself, is pleased with his laudation, and does not realise (his own or others) loss and profit, desires to die in the battle field, and on being praised gives too much (wealth), and does not take count of whether a thing is fit or unfit to do. This is one who has) the differentia of grey (thought paint).
G.J. 257. Gāthā 512-514 asinger as T&TUT - The differentia of yellow thought paint -One who(knows) what is fit or unfit to do, what is fit or unfit to enjoy, looks upon all impartially, is engaged in compassion and charity, and is gentle (has) these differentia of yellow thought paint.
G.J. 257 Gāthā 515 Target to SUT - Charitable(tyāgi), kind, beneficent, ready to do (good) actions having great forbearance and devoted to the worship of saints and teachers these (are) the differentia of pink thought paint.
G.J. 258. Gāthā 516
HUT - He who does not (show)partiality nor (has any) desire of future enjoyments (is) equanimous to all (living beings), and has no love and hatred, nor attachment (isone) with (the differentia) of white paint.
G.J. 258 Gāthā 517 Concept of Lesya लेश्या की अवधारणा - The concept of “Leśyā" plays an important part in the theory of karma. This concept was briefly explained in the verse nos. 37 and 38 of prašamarati. The following example increases the understanding of the same concept. The example of the six travellers and the Jambu tree : There were six travellers going to a city and they lost their way in a forest. They became very hungry and fortunately for them, they saw a large Jambu tree whose branches were fully covered with bunches of its fruit. All the travellers were filled with the thoughts of eating the Jambu fruits. The first man said: "let us uproot this tree”. (This indicates that krsna(black) Leśyā i.e. the worst of the three unholy, varieties - as having taken hold of the man's personality). the second said:"Let us cut only the large branches down.“ (Here the Nila (dark blue) Leśyā is indicated). The third said “Letus cut the small branches down." (Here the kāpota (grey) leśyā is indicated). The fourth said "Let us bring down only the bunches of the fruit.” (Here the Tejas (yellow) Leśyā i.e. the third best of the three holly varieties is indicated). The fifth said "Let us bring down only the ripe Jambū fruits from the bunches" (Here the Padma (red) Lesyā is indicated).

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(275) The sixth and the last man said “Our Linata . Tan - Engrossments, aim is to satisfy our hunger by eating
Absorbedness, absorption. the Jambū fruits. So why don't we pick
Lipikära - férfiahore - Scribe. out and eat the ripe fruits that have fallen upon the earth.” (This indicated
Lipis astra-fallopf - Palaeography. that Sukla (white) Leśyā i.e. the best
Lipta : fera - Coated. of the holy varieties as having taken Lipta dosa - fra ato - Taking food hold of the mans personality).
from a hand or out of a plate or pot Leśyā prar ū pana - 54001 -
besmeared with flour, Chalk and the
like. Complex presentation.
Kinds of Lobha - 074 a 4G - Greed Lesya - Nirdesa, Varņa, Pariņāma 821 - ficit, qui, uf014 - Complex
is of four kinds -(i) Fifan - The longing - Instruction, Colour, Transform.
to live (ii) Arogya - 371174 - The Lesya - Sakrama ņa, karma,
longing for freedom from disease and ill
health. (iii) Indriya - that the functionlaksana-1841 - H9401, A&TU - Com
ing of the senses may not be impaired plex transition, definition
and (iv) Upabboga - The wish for sense Lesya . Svāmi, Sadhana, indulgence. Samkhyā, Kșetra - tren - Fant, These are again subdivided into two
classes each, with reference to their FITETA, HON, 45- Complex - Owner, means, number, Quarter.
subjects namely to (self) and 4 (not
self, another) for instance the desire to Leśyā - Sparśana, Kāla, Anatara,
live with reference to oneselfis quilfan Bhava, Alpabahutva - 4941 - 1969, 161, 377, 97 3984 abra - Complex
atte and that with reference to another - Contact, Time, Interval, Phase.
is sillad 19). Licchavi - Fotogal- A Kșatriya clan.
nas - That space which is accompa
nied by matter and soul, which is rich Linga - F - Sex, Sign, Genitals,
with kāla (or time) and the two magniMiddle term, Bodily mark, Probans.
tudes (i.e. astikāyas) or Dharma and Linga - F - Monastic equipment - Adharma (i.e. the principles of motion Physical and spiritual, Phallus. and rest) and which is etermal is called Linga . fos - Sign - That which Loka or the physical world. causes the knowledge of hidden ob- Loka - mich - Cosmos, Universe. jects is lin ga (sign). S - 1/14 Loka- Urdhva, Madhya,Adho-7770Linga parā marša - fre 1431 -
FEAT, FED, 37a - Universe Upper, Resemblance of a sign. mbiance of a sign.
Middle, Lower. Liigasya trair upyam • लिङ्गस्य Loka bādbā.771 919 - Contradicत्रैरूप्यम्- Threecharacteristicsofmiddle
tion by popular opinion. term.
Loka bheda - 5110 - Types of UniLingi - férçi - Signet.
verse.

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Loka - Sāmänya, Ürdhvāyat - Alto - 41424, natera - Universe - General, Cubic. mitan afeti - (Lokapakti)-By lokapakti we mean these observances which are in fact befitting of the noble persons but which have been undertaken by someone Just with a view to pleasing the commonfolk and with an unclean mind. The Lokapakti of wisemen (i.e. his attempt to please the common folk), in as much as it is undertaken for the sake of religion, is something conducive to welfare; so far as fools are concerned even their religious observances, in as much as they are undertaken for the sake of lokapakti, are conducive to a great sin. Yoga 89.90 Lokapala - 1164161 - Lokapālas are like the police those who protect the people and property. S - 4/4 MITCF TOFT - According to Jainism the world is the effect of both intelligent and non-intelligent causes. The intelligent cause is of only one kind, while the non-intelligent causes are of five kinds. These six entities are the causes of the world, in their various conditions with their attributes and natures. The nature of the intelligent cause is to know. The five non-intelligent causes are matter, space, time and two things which act respectively as the cause or means by which resting things rest and moving things move. It is not maintained that these six causes created the world at some particular time; they exist always, have and always will; and by their changing conditions and interaction cause the world to be what it is. There are always two causes in any event, namely the
'Upadana' and the 'Nimitta' that is to say, the substantial cause and the instrumental cause. Each substance has the power of originating new states, destroying old ones, and keeping itself permanent. This power is called 'Sattā". It is not a separate entity. It is a power inherent in them and insepararable from them. It is not an extra cosmic individual person creating and controlling the universe; it is an attribute of each of the six substances, not a being at all either intelligent or non-intelligent. Thus the power which creates and destroys things is not extra- cosmic outside the above named six realities. The power is inherent in the things themselves and is found in both the intelligent and in the nonintelligent realities. This power is not called God in Jainism. That is the Jain position and it is thoroughly sound. Lokānta - Silchala - End of universe. Loka vādi - High - Believer in the world. . Loka · Yavamuraja/yavamadhya . Mic4944, 46484 - Universe - barely drum, Barely middle. Lokākasa - Art - The Universe space. लोकाकाश तथा अलोकाकाश - (Lokākāśa an d Alokākāśa) - That portion of Ākāša in which Jiva, Pudgala, Dharma, Adharma and kāla exist is known as lokākāśa and the Ākāša beyond it is called Alokākāša.
Dr. 29 Loka midhata - लोक मूढ़ता - Common follies. Loka pramana - लोकप्रमाण - The spatial units of universe.

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Loka srști- ctia fe - Cosmogony. Loka vidya - ma faen - Cosmogra-
phy.
Lokatīta laita - Transcendent. Lobha - 7779 - Greed, Avarice. Lobha dosa - HGTE - Obtaining food by exiting activity. Lobha samjvalana - miten versta - Flamming upreed. Lobka i-att - Avaricious.
Vacana - 2017 - Speech, Voice. Vacana vargana- वचन वर्गणा-Organ of speech. Vacana vinyasa - 199 FRIA - Lin- guistic symbols. Vacanadi sutra - वचनादिसूत्र - The sūtras concerned with the grammatical number etc. Vadba - qu - Homicide, Injury. Vadh -99 - Injury - Injury is depriving one of life, the senses, strengthor vigour and respiration.
S-6/11 Vaibhā sika - Auto - Presenta- tionists. Vaidharmya - dypal - Dissimilarity. Vaikriyika sarira - वैक्रियिक शरीर - Term - falfs9 - implies the wonderful bodily transformations that are associated with a Deva or divine being. A deva can take any kind of body he pleases from minute to huge forms. That kindof Šarirais called Vaikriyika Šarira.
Vaiduryamaņi . tafor - Pure crystal. Vaidyaka dosa-data - Obtaining food by discoursing on medicine. Vaikriyika kayayoga - वैक्रियिक काय um - Fluid body vibration. Vaikriyika misrayoga- वैक्रियिक मिश्र UM - Fluid mixed vibration. Vaikriyika samudghāta - afsnferans HTC ETC - Fluid overflow. Vaikriyika sarira - वैक्रियिक शरीर - Transformable body. Vaikriyika sarira. वैक्रियिक शरीर - Being endowed with eight kinds of super-human powers, this type of body is capable of becoming one or many or infinitesimal or buge. This is called vikrivā (Transformation). That which has transformation as its object is vaikriyika, that is transformable. Vaikriyika sarīra angopā nga · वैक्रियिक शरीर अङ्गोपाङ्ग - The chief and secondary parts of transfromable body. Vaidharmyavat.depanare - Negative inference. Valdharmyadrstanta-वैधर्म्य दृष्टान्तHeterogeneous example. Vaidharmya drstāntābhāsa-dept दृष्टान्ताभास - Fallacy of heterogeneous example. Valdharmyasamā - derfal - Parity per dissimilarity. Vadhyaghā taka bhāva - gozelda1979- The destructive opposition. Vailambha and Prabha ni jana.aminn 79 y qosht - These are two lords of Vātakumāras.
S - 416

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(278) Vaimanika. वैमानिक - Those which Van ipaka dosa . वणीपक दोष - Obmake the beings residing in heaven, taining food by means of speech agree feel as possessing merit are called able to the giver. Vimānas. And those who live in Vairāgya - a - Detachment, Non vimānas are Vaimānikas. The vimānas attachment, Complete absence of rāga are of three kinds namely Indraka, śreni and dvesa, Detachment of worldly and Puspaprak i rņakas. Among them things. Indraka vimānas are in the middle like Vanaspatikaya Jiva . वनस्पतिकाय the Lord (Indra). Sren ibaddha vimanas va- Vegetable bodied bios. are those which are situated in the four
Vanaspatikāya Jiva-Pratyeka sardirections like therows of spacepoints. Those which are scattered like flowers
īra, sādhāraṇa sarira.Caefare in the intermediate points of the com
gia - Arte PRTO, ATETRU PORTE - Vegitable pass, are called Puspaprakirņakas. bodied bios - every body, Common
S-4/16 body. Vainayika - tafeh - Non discrimina. Vanaspatikāya jiva - Paryāptal tory attitude.
Aparyāpta.qwefalcore vita - varav Vainayika mithyā darśana - Hafect 3744fa - Vegetable bodied bios- develमिथ्यादर्शन- Indiscriminaticfaith inevery oped / Non developed. scripture.
Vanaspatikāya jiva - Sūkşma, Vainayiki buddhi - taifa gefa - bādara. atafacra vita - , algsIntellect born of faithful service. Vegetable bodied - Gross, Fine. cafeast grace - (The vainayiki Vesa .de - Guise. Buddhi). The vainayiki is defined as Vaisadya - a2 - Vividness, Immethe intellect which is capable of com- diacy cum lucidity. pleting a difficult task, can compre- Vais aliamusi - Vaišāli is modern hend the spirit and letter of the trio of Dharma (religion), artha (material pros
Basādha, now situated to the north of
Ganges, in the district of Muzaffarpur perity) and kāma (sensual pleasure)
in Bihar. It is learnt from local investiand is fruitful in this world as well as
gation that the village called the world hereafter. Anir. 937 Vaira - æ - Enmity, Hostility.
Vasukuņņa, which is close to the present
Basādha, must be ancient kundapura. Vairabhāva #4a - Antagonism.
Vaisrasika - daftan - Natural. Vaisalika- वैशालिक - Mahavira is Vaisrasika bandha . वैस्रासिक बन्ध - called vaiśāliya - vaiśālika in the Natural bond. Ardham āgadhi canon (Sūtrakrtānga Vaitālika - Staufstas - Heraldic. 1.2; Uttarādhyayana 6 etc). The obvi- Vaivadhikaran yafectuer - Bibuous interpretation of Vai šalika is that reation of locus. he was a citizen of Vaišāli.

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(279) Vaiyāvrtya-44a4a-Respectful ser- Vandana - JGTI - Bowing, The cervice to the saints.
emonial and humble greeting of the Vaiyā vrtya. M eni - Service is the spiritual teacher. help rendered to the saints in difficulty Vanaspatikāya - qrufa aita - Vegby bodily activity or with things. etable bodied.
S - 9/20 Vapu - ay - Physique. Vaiyavrttakaraṇa : dequatur - Varada - 02-Hand-Gesture(mudrā) Hence any obstacles that threaten the of bestowing boon. ascetic are removed. this is removal of Varadamudra- t-Gift bestowobstacles, when suffering is imminent
ing attitude. to the virtuous ascetics, it is warded off
Varddhamana - AG - Ever inby proper methods. S-6/24
creasing. Vaiyāvrtyakaraṇa . quapau -
Varan dikā .a{fuschl - The member Serving the meritorious by warding off evil suffering.
or setofmouldings separating the janghā Vajra - 90 - Thunderbolt, Adaman
from the śikhara. .. tine.
Varaya tara UE - Wedding proVajranārāca . orria - The less
cession. perfect joint.
Varga - auf - Variate, Square, CatVajravrşabhan ārā casamhanana -
egory.
Varga - auf - The bundle of potencies वज्रवृषभनाराचसंहनन - The perfect joint
incorporated in a single indivisible atom noted for extraordinary sturdiness and
which forms the basis of karmic matter. strength.
Varga - dhara - qof - ERT - Square Vakra - as - Arch.
sequence. Vakrakāra ashloor - Curvilinear,
Vargakaragrha - वर्गाकार गृह -RounCubical, Flexed.
del Vakrarekh i ya asioita - Curvilin
Vargamū la · abget - Square root. ear, Cubical.
Vargaņā - aforn - Name of molecule Vakratā.. Chill - Crookedness.
of infinite atoms, Variform Vaktavya . athol - Explicable.
Vagaņā - anfon - The type of karmic Vaktavyatā.qporn - Explication. molecules constituted by a number of Valaya - acte - Envelope, Zone, ring. vargas or karmic atoms. Vallari.geopet - Scroll
Vargaņā Agrahaņa-apfen - 344801Valā paka-041416 - Covered stepped
Variform - Non-acceptable. entrance.
Vargaņā - Dhruva sünya - apofon - Vamsapatra - 49148 - Bamboo leaf.
a VR - Variform Pole vaccum. Vana khanda-cho's - Forest grove. Varga - salākā . officia - Log. Vanaspati - qqeufa - Plant life.
Log2

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Nirantara Vargan ā - freer anfon -
Continuous variform.
Varga - Varga-pf-arf - Quadratic equation.
Vargākara-- Square, Squar
ish.
Varna f - Colour, Letter, Syllables, Complexion. Varna-auf-colour - That which is seen is colour. S-2/20 Varna-auf-Colour is of five kinds - black, blue, red, white and yellow. S - 5/23 Varņa nāma karma - auf 4 f - That which causes distinction in colour is the name karma of colour. It is of five kinds - white, black, blue, red and yelłow. S - 8/11 Varna vyavastha - वर्ण व्यवस्था - The rule of the caste- After the installation ceremony the world teacher Rṣabhadeva laid down the foundation of Aryan stability in the form of Varna Vyavastha (the rule of the caste). Three varṇas not four, were laid down, corresponding to what may be described as the army, the trades and labour (in a comprehensive sense). The system owed its existence to political foresight rather than anything else. It was merely a threefold conscription. A class was set apart for warfare and maintenance of order, internal and external; another for carrying on trade; and the third was to prevent disruption for the want of servents, attendents, stretcher-bearers and the men who knew the arts and crafts.
·
Origin of Brāhmanas - ब्राह्मण वर्ग की उत्पत्ति As for the origin of the
Brahmana caste it seems to have come into existence later on under Bharata. He one day invited the male residents of his capital to visit him at his palace, and so arranged things that only a small path was left for the people to pass along, unless they chose to go over the extensive grass plots on either side of the way. His object was to find out those who were the most tender hearted among men, and who recognized the presence of a soul even in the lowly blade of grass. Those who would not tread on the grass he called Brahman as; because of their knowledge of Brahmana (The divinity of life). The world teacher condemned Bharata's action in undisguised language and probably in the Jaina scheme of things, the Brahmana class had no place, as an integral part of the caste system till the time of the author of the Adi Purana, who seems to have again laid some emphasis on the distinction to placate the brahmanical hatred and win them over to protect the Jainas against bitter persecution at the hands of their religious (Hindus). Varṣakara - A minister of Ajātasatru.
·
Vartana and Parinama - वर्तना तथा fu-The distinction between vartanā and parin ama is not likely to be understood by those who are not acquainted with the Jaina conception of permanence in change or identity in difference. Changes take place in all substances, and yet the substances as substances are permanent. For instance, a piece of gold may be minted into a coin or mode into a ring and thus it undergoes changes. But the gold as such is

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ing
(281) permanent. Continuity through changes Vastrautāranā - opet BARESTI - Disrobis the characteristic of all substances. Both Vartana and Parināma mean Vastrā bharaṇa. - Drapery. changes. But Vartanā rafers to imper
Vastrābhū sapa . 279999 - Cosceptible, minute changes that go on
tume. incessantly every instant in all sub
Vastu dharma- og ef - The attribute stances whereas pariņāma refers to great changes which are perceptible to
of a thing. the senses and are called modes. S.A.
Vastutva - atgras - Reality. Jain - Reality.
P. 148 Vašitva - afora - The power to win Vašitva vikriyā rddhi-africa fafah over all beings. Terasa - Influence modification prodigy.
Vācaka - apels - Expressive. Vastu ots - Object.
Vacana-ari - Training in scripture argurafa:- The life of Vastupāla and its meaning. is also the subject matter of a work Vācna-ar -Teaching. It consists called Vastupāla Carita by jina-harsa. in teaching words or meanings or both The king Vastupāla was himself a poet with precision.
S: 9/25 who wrote a work called Nara - Vacanarya.rar - The expounder narayaņā nanda dealing with the story preceptor. of the friendship of Arjuna and Krşņa Vācya - vācaka - Te - apa - and the abduction of Subhadrā by signifier and signified. Arjuna
Vada - K - Legitimate discourse, (written between 1220 to 1230 A.D.)
Debate, Discussion. Vastutva.orgra - Objectivity. IF (Vāda) - A debate consists in the Vastu prativikalpa vijnana - art system of argumentative statements, ufafacing fasiha - Objective knowl- pro-et-contra, for establishing the subedge.
ject matter of one proposition (which is Varayasama . वर्ण्यसमा - Parity per
maintained by a party). by refuting the uncertainty.
subject matter of the other, the two Varşavāsa . autant - The rain re
subject matters being opposed to each other.
P. 8/1
Treffuray - Tattvanirņ in i șu - One Vartamānajn āyaka Sarira - odra
who wants to determine a truth. de ज्ञायक शरीर - Present body ofknower at
P. 620 the present time.
furt - Jigi șu - A seeker of victory Vartana . acha - Assisting in the
is one who wants to defeat another by changes, Instrumentality of Change,
advancing arguments of proof and refuMinute change, Subsistence.
tation in order to establish his own Vartalātāra - GMCR - Sperical, contention.
P. 8/3 Circular.
treat

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Trafafutaita - Tattvanirn in i su) - A seeker of truth.
P8/14 तत्त्वनिर्णिनीषु के भेद - The classes of Tattvanirņinișu-That isoftwoclasses, viz, 'in himself and 'in others'. The disciples etc. belong to the first class, the preceptor's etc. belong to the second class. The second class bas two groups : viz., persons who are possessed of knowledge arising from the partial annihilation and mitigation (of karma forces) and persons who have the pure knowledge. P. 8/5-8 वाद के चार अङ्ग - The four limbs in a debate - The disputant (Vādi), the opponent (Prativādi), the members (Sabhyas) and the President(Sabhāpati) are the four limbs in a debate. P 8/15 aifa - viraila - Vādi - Prativādi - The disputant and the oppnent are like two wrestlers, the first begins and the other answers.
P. 8/16 alfc - ufaaf at aaret - What each of them is to do is both to establish his own position and to refute that of the other in accordance with the Pramānas.
P. 8/17 - Sabhyas - The members are such as are approved by both the disputantand the opponent, have the power of retention, are erudite (intellectually) brilliant, forgiving and strictly impartial.
P. 8/18 सभ्यों के कार्य - The businesses of members - their businesses are to make the debating parties accept the usual prescribed forms in regard to the points at issue, to determine their right to the priority or the posteriority of speech, to find out the merits and the demerits of the supporting and the contradicting
arguments, to stop where necessary the debate by revealing the truth and to declare truly the result of the debate before the assembly. P. 8/19 Farofa - Sabhāpati - The president is to be amanof knowledge, of commanding authority of forgiveness and impartiality.
P. 8/20 सभापति का कर्तव्य - The duty of the president - is to determine the matter stated by contending parties and the members to reconcile disputes etc.
P. 8/21 वाद में बोलने का नियम - In a debate, which has one or more Jigi sus, parties may talk as many times as they can, provided the members suffer them to do so. Vādaranigoda . aici Fama - Group souled vegetables. Vadaranigoda vargana. वादर निगोद arfurt - Gross common body molecule. anfcca - Vādi Deva Suri was the author of Pramāna - naya tattvālokālamkāra. He was born in the year 1143 V.S. at Muddahrita, a village in Gujarat. He came of the lineage of Prāgvāta. Šreşthi Virāngaga was his father and his mother's name was Jainadev i. His parents gave him the name, Pūrņa Candra. From his childhood, Pūrņa Candra was of retiring nature. When he was barely of the age of nine years, in V.S. 1152, he was initiated into religious order by Sūri Municandra who then gave him the name Rāmacandra. Soon the young man mastered all the Šāstras and became well known as an able debator. He travelled in many places. In his life time

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(283) Devasūri was recognised as redoubt- and which are unrelated (to the letters able debator not only by the great of another word); a (similar) combinaHemacandra but by the leaders of the tion of words makes a sentence.
P. 4/10 other Svetāmbara Gacchas also. After his death many Jaina Philosophical Vakya dosa . arep to - Defect of writers e.g. Ratnaprabha, Maheśvara,
speech. Somaprabha, Udayadeva, Pradumna, vakya prasamsa- वाक्य प्रशंसा - ExMunideva, Somacandra, Merutu nga cellence of speech. Munibhadra, Guņaratna, Munisundara Vākya sphota - arap pote - Speech have praised Devasūri in their writ- context, Sentence, exposition. ings. Devasūri is the author of many välukā prabhā - archi941 - That philosophical treatises. Besides the earth which has the colour of sand is Pramā nanayataltvālokālamkāra, the valukāprabhā. S - 3/1 Syādvāda Ratnākara is another of his vamana - 146 - A dwarfish body. reputed writings. P. (Preface) v, vi
vamanaakrti- वामन आकृति - Dwarf Vādi arct - Disputant, Proponent
figure. Vadi - Prativādi-Nyāya, Nirnaya Vāņijya pradhā na nagara - alfurver - वादी - प्रतिवादी न्याय निर्णय, - Determi- प्रधान नगर - Merchantile metropolis... nation of right, between dispudent/Op- vārtā - araf - Commerce. position.
Vāni. apuit - Utterance. Vädī bhasi mba - aiciuffs - Vāsaka - an4a - Impressor. Vad i bhasi mba flourished in the early Vāsanā. 0141 - An impression or years of the eleventh century and wrote
idea, desire, Previous actions or dispothe poem Ksatracudāmaņi and the
sitions or forces, Longing, Peculiar prose romance Godyacintāmaņi..' subjective tendency, VolumVāditva rddhi - aifera mateso - Dis- ptuousness. course prodigy.
Vāstu -are - is the place of residence. Vādya yantra . als - Musical
Vāstukāra - argent - Architect. instrument.
vastusmaraka- वास्तु स्मारक - MonuVāhana - 2167 - Mount.
ment. Vāk. 914 - Speech.
Vatsalya - airy - Joy and affection Vāk chala . 914 91 - Quibble. towards the right path and those followVakduspranidhana - वाक्दुष्प्रणिधान
ing the path and propagation of true - Vicious speech - activity.
path.
Vatsalya - art - The attitude of Vakgupti . 7114 - Control of
love and devotion whoever develops speech.
love and devotion to the three Jewels वाक्य - A word is a combination of
which constitute the right path to moksa, letters which are related to one another
that person is considered to be the right

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(284) believer endowed with love and devo- Vedi -61 - Plinth, Pedestal, Sanctum. tion to the true path.
Vetrāsana - 14 - Cane seat. Väta valaya. a 174 - Air envelop. Vedaka samyaktva . 26Felaka - Vatavalaya - Ghanodadhi, Ghana,
Destructive subsidential right belief. Tanu-anania - arafa, 57, 79 - Air Vedana bhibhava . dcfigna - En. envelop - Dense water, dense, thin.
durance of pain. Vāyavya - aptal - East west length. Velana kāra-ATHAR - Cylindrical. Vāyu .org - Air.
Venudeva and Veradhari . वेणुदेव Väyu kaya . ar asta - Air bodied. Tem ageri. - These are two lords of Veda- - Sex inclination, Sex, sign, Suparnakumāras. S - 446 knowledge, One of the four scriptures Vibhasyavāda - fayang - Condiof Hindus.
tional expressions, The method of criti- Veda - The veda that pleases the cal analysis. wise is not the one wbich causes the
Vibhakta . for 94 - Screened. destruction of all creatures in sacri
Vibhakti - faref - Case ending. fices, but the one which clearly makes known the difference between the body
Vibhanga Jn ana-Fy 1-Knowland the soul.
edge which is opposed to visual knowlVedaka. agat - pathos, Feeler, Pa
edge, which is destructive subsidential thetic.
(क्षायोपशमिक) Knowledge and is the
cause of karma is wrong visual knowlVeda pani - वेदपाठी - Hymnist.
edge (vibha nga). Veda - Dravya / Bhāva. Ta - 509 /
Vibhangāvadhi- fanprafa - Errone979 - Sex - fluent / Phase.
ous clairvoyance, wrong clairvoyance. Apagata veda - arata - Beyond
Vibhanga Joana. faut - Errosex.
neous clairvoyance Veda märgana . ta - Sex Vibhāsa - faren - Commentary. wayward.
Vibhava-faya - Contrary modificaVedanā - Anquish, Pathos,
tion, contradistinction. Feeling.
Vibhāvaguna. farangu - Extrinsic Vedani ya.agrire - Feeling. Feels or
qualities. is felt by this is feeling.
Vibhava darsana-विभावदर्शन - NonVedaniyakarma- वेदनीय कर्म - Feel
natural intuition. ing producing karmas, Pathos func- Vabhāva parin aman- fara yfirumtional.
Unfavourable fructification. Vedana samudghata - वेदना समुद्घात Vibhinna - forf 49 - Component. - Pain overflow.
Vibhu - fau - All pervasive. - Vedika -aicot - Railing, Balustrade, Vibbūti - faufa - Splendour, AffluCompound wall.
ence.

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Vicaya fa- Combination. Vicara-far-Notions, Meditation,
Transition of guage, Token, Yoga thoughts.
-
disgust.
(285)
– Thinking.
Vicaraṇāfa Vicikitsa-fafafa- The feeling of
Vicchinna-faf- Terminable, Interrupted.
Vidārana Kriya - विदारण क्रिया - is proclaiming other's sins. S-6/4 Videha-face- The territory of north of Ganges was called Videha. Videha-face- videha is bounded by Niṣadha on the south, Nila on the north and the oceans on the other two sides. S-3/10 Vide'sī mula-fan - Alien origin.
Vidharmya/Valdharmya - विधर्म वैधर्म्य
- Heterogeneous. Vidhana-fa- Division, Predica
tion.
Vidha - faЯ - Vidha denotes kinds. S-1/16 Vidhi - fafa - Affirmation, Positive element, Injuction. Vidhi nisedha talika विधि - निषेध तालिका - Cartography.
·
Vidhi pratiyogi- विधि प्रतियोगी - Positive counterpart. Vidhmata,fa-Extiguished lamp. Vidhiviśesa - विधिविशेष- The manner is the way in which a guest is received and attended to. The distinction lies in the nature or quality. Excellence in
manner.
-
Vidhyata samkraman a fasan संक्रमण - Rotarded transition.
Vidvamsafara - Desolation. Vidhvamsaka - fa- Devastating. Vidvāna- विद्वान Savant, Erudite. Vidya-fael - Right cognition. विद्याधर - Vidyādhara- A species of human beings. They were so called because they were in possession of certain vidyas e.g. flying through the sky, which were bestowed on them by the first Tirthamkara R ṣabha.
Jaina stories vol. II P. 181
Vidya dosa - विद्या दोष - Obtaining food by imparting occult powers by permission to do so.
विद्यासागर - Vidya sāgara - ācārya Vidyasagara is a saint and seer, a poet and philosopher, a preacher and a teacher of rare eminence and above all a spiritual sadhaka. He is indeed a reservoir of inspiration for all. We can hardly believe such a life of tapascaryā or extreme penance can be practised to day, in strict commensuration with the treatises written centuries back. Yet his spiritual sadhana is a living example of selflessness and forebearance, which the Jaina monks practised, for selfrealisation or liberation (Mokṣa). Acarya Vidyasagar a was born on the 10th October 1946 in the village Sadalgā in the Belgaum district of Karnataka. During his childhood he was known to all as Vidyadhara. He was educated in the Marathi-medium High school. Right in his school days he was inspired by the divine sermons of the saints and munis. This drew the young Vidyadhara to the spiritual life of sadhana, and ultimately to accept the life of a recluse or sany as i

Page #305

(286) in the Digambar Jain tradition in which indeed. But Vidyāsagar bore it without all the earthly possessions are to be any sign of pain, rather he smiled through given up, even the lastshreds of clothes. the whole process with poise. Hereafter Thus the recluse or Muni is left with no
his Guru Revered Acārya, Jrānasāgar possessions what so ever, except his
named him as 'Vidyāsāgar. sādhanā, spiritual practice and love to
Vidyāsagara travelled extensively from Arihant.
village to towns, cities and important In 1966 Vidyādbar left home for Jaipur
places of pilgrimage, spreading the diwhere Acārya Desbhoo sana was
vine message of Tirtham kara camping with his munis. Vidhyādhara
Mahāvira, through sermons and served the munis and did the Acharya's
speeches. His is the sacred message of bidding perfectly well. His chuice to
love, tolerance and non-violence - embrace an ascetic life became more
ahimsā, which binds mankind in the resolute hereafter. When his family dis
universal bonds of fraternity. suaded him, he did not relent. His con
Vidyāsāgara is an outstanding saint, viction remained unshakable. He said
poet and thinker and at the same time be to his brother Mahāveera, “ In this
is drenched in spiritual sādhanā. He birthy I'll wed liberation". Ultimately,
was further honoured to become an when Vidyadhara advanced on this path, histwo younger brothers followed Ācārya on 22nd November, 1972 to
give spiritual direction to humanity suit. They become Muni Yogasāgara and Samayas āgara. His mother became stranded in worldliness. Ācārya Āryikā Samaymati and his sisters
Vidyāsāgara's spiritual and literary ge
nius has given to society and mankind Brahmacarin i Pravacanamati and
at large rare books of scholarly wisdom, Niyammati. The whole family em
couched in a language that even the lay braced asceticism.
and common reader can understand with Vidyādhar's passion for learning and
ease. Ācārya Vidyāsāgar is a linguist, spiritual sādhan ā inspired his Ācārya
versatile in Hindi, Sanskrit, Marāthi, 10 accept him to the order of a
Bengāli, English and other Indian lanBrahmacāri - the celibate pupil and
guages. Some of his notable publicateach him systematically. Ācārya was tions are as follows: convinced of the spiritual dedication
1. Narabadā Ka naram kankar and zealof Vidyadhara, aptly expressed
(The soft pebble of Narabadā) in his self-restraint and self-denial. On
2. Dūbo mata lagao Dubki 30th June, 1968 he ceremoniously ini
(Don't be drowned but Dip-dive) tiated him as a recluse or Muni, when he cast off all raiments for the rest of
3. Tota Kyon Rotā? life. During the initiation ceremony a
(Why does the parrot cry?) tuft of hair on head and beard are to be 4. Mooka Māti - "Mute-Mud” is the pulled out and cast aside. This is known
crowning glory - his philosophic poas Kesa Lust can. This is very painful
etry.

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His prose : 1. Guru Vāņi (Sermons of Guru) 2. Pravachana - Pārijāta (Sermons of Celestial flower) 3. Pravacan Prameya (Sermons seek- ing spiritual knowledge) 4. Pravacan Samgraha (Collected Speeches) Over and above these he has translated several books into Hindi Verse. Some of them are the works of Ācārya Kunda - Kunda, such as. Samayas āra and Niyamas āra andother are Samaņa-Sutta etc. ‘Mooka-Māti' is a poem par excellence. It is very original both in thought, pattern and presentation which conveys the quitessence of Jainism. It brings spiritual life to entire humanity. His literacy acumen is both multidimensional and covers almost all aspects of life revealing the mystery of human life transcending sorrow and joy, bondage and liberation. While preaching, he culls in all examples and analogies from the day to day life, which delve directly in the mind and heart of his followers: Ācārya has illustrious disciples treading on this glorious path of spiritual sādhanā. He bas a vast number of lay devotees who draw religious and spiritual inspiration from the sacred sermons of their prophetic Guru Ācārya Vidyāsāgar. Acārya Vidyāsägar lays great stress on the all round developmentof man in which imbibing of the three cardinal virtues or the three jewels, popular in Jain tradition are very important. They are Right Belief (Samyak Daršana)
Right knowledge (Samyak Jiāna) and Rightconduct (Samyak Cāritra). These are the fundamental qualities which mankind should inculcate in life. Then alone they can advance towards the goal of ultimate spiritual knowledge and release. Ācārya Vidyāsāgar is a tapasvi of the highest order and at the same time a rare intellectual of vast erudition. He is a saint, with child-like immaculate simplicity and has spiritual aura that sheds kindly light on all devotees and spiritual seekers. Those who meet him return inspired and illumined.
" Tegd acuirfaran" Vidyut - fasse - Thunderbolt. Vigraha - Fauen - Hindered, Bent, Not straight Vigarhaniya - विगर्हणीय - worthy of condemnation. Vigrahagati - faueulfat - Soul taking uterine birth, Passage of transmigration, Transit from one body to another, transmigratory motion. Vigrahagati - fausrifa - Motion for the sake of body is vigrabagati or vigraha is obstructed state or condition (In the course of transit from one body to another, though Karma is taken, quasi Karma (No Karma) matter is blocked. Motion with this blocking is called vigrahgati.
S-2/25 Viha vnosti na ma karma. fasrulufa नाम कर्म - That which causes movement in space is the name - karma of movement - It is of two kinds - graceful manner and awkward manner of motion.
S - 8/11 Vijātīya -fasticita - Heterogeneous.

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Vijnana-fas - Determinate cognition, Consciousness, seed consciousness, Cognition of object, waves of mentality Determinate cognition, Cognition.
Vijnanavada - विज्ञानवाद - Subject
idealism.
Vigraha sambhāsā- विग्रह संभाषा Hostile debate.
(288)
Vikala-fach - Incomplete, Defective, Deficient.
Vikalana-fach-distribution. Vikalata - विकलता - Inadequacy. Vikaladesa-fa- Incomplete. Vikalendriya - विकलेन्द्रिय - Maimed senses, 2-4 sensed bios. Vikalpa fa- Mental construction, Rambling. (Fickling) of mind due to rise of passion, Abstraction, Alternative, choice.
Vikalpa Jnana - विकल्प ज्ञान - Reflective thought, Determinate. Adhastan vikalpa - अधस्तन विकल्प Lower abstraction.
Vikalpa - Dvir u pa, Ghana, Ghanaghana, Uparima - विकल्प - द्विरूप, घन, घनाघन, उपरिम - Abstraction- Lower, square, Cube, Cube non cube, Sequence, Upper.
Vikalpa - Dviru pa, Varga - face fa,f-Abstraction Dyadic, Squate
sequece.
Vikalpa-Grhita - विकल्प - गृहीत Adopted abstraction.
Vikaladesa विकलादेश
-
Graded/
Ordered Instruction.
Vikasita - विकसित - Blown.
Vikāsa - विकास - Inception.
Vikathā विकथा - Gossip.
-
G.J. 29
25 विकथायें The 25 Vikathās or gossips are the following - G.J. 35 स्त्रीकथा - Woman gossip. अर्थकथा - Money gossip.
भोजनकथा
Food gossip.
-
-
राजकथा
State gossip.
चोरकथा - Theft gossip.
वैर कथा - Enmity gossip.
पर पाखण्ड कथा - Wrong belief gossip. देश कथा Local gossip. भाषा कथा Story telling.
G.J. 36
- Defamatory gossip.
Goddess gossip.
Harsh language.
· गुणबन्ध कथा देवी कथा fage then पैशून्य कथा कन्दर्प कथा Sexual gossip. देशकालानुचित कथा – In opportune Talk.
Back biting.
-
भण्डकथा - Gest
-
-
-
-
-
-
-
-
Foolish talk.
मूर्ख कथा आत्मप्रशंसा - Self praise.
परपरिवाद कथा - Condemnatory talk.
-
पर जुगुप्सा कथा – Contemptuous talk. परपीड़ा कथा Talk painful to others. कलह कथा - Querulous talk. परिग्रह कथा
Talk about worldly ob
jects.
आरम्भ कथा
-
-
-
Talk about worldly ac
tivity.
सङ्गीत वादित्र कथा ing and music.
Vikara fa Maladies, When a thing actually appears as another it is called vikara, Nodification.. Vikara parinati - विकार परिणति - Alien
status.
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Talk about sing

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(289) Vikäri - foart - Disturbing.
was drowned in a big flood in the ocean
and how it was brought out by lord Vikrta: faza - vitiated, Mutilated
Visnu in the form of Varāba. In fact it Tampered.
refers to the great task of renovation of Vikrti - foresta - Physical deformity,
Dharma done by Thirthamkara contrariety, vitiated state, Inconsis
Vimalan ātba at a time, when the countency.
try was plunged in the darkness of sins. Viksepa - faceta - Projection, Ram
The Hindus observe the festival of bling, Evasion.
Ka
he deformed form of Viksepana vinaya - faetya fanel -
kāmpilya where lord Vimal according Discipline qua assurance by diss uading
to the Jain traditon delivered his first Vikşipta - fafata - Scattered.
sermon of Dharma. Viksepani - विक्षेपणी - Stories that Cunningham identified the great city of turn men away from pleasures of senses. kāmpilya with the modern small town Vilakṣaṇa - Foctetor - Anamalous.
of Kampil, which can be reached easily
from the railway station of Kaimganj. Vimala - fq46 - Hale.
Lord Vimala nātha is the thirteenth भगवान विमलनाथ - Bhagwan
Tirthamkara, Shrine No 21 of the Vimalan ātha - Shri Vimala nātha, son
Pāras-nātha hill, marks the spot from of the king Sukrāta Varma and queen
where he attained Nirvāņa. A. 33-34 Jayasharmā, was a scion of the Ikşvāku
Vimar'sa - fauxf - Enquiry. ksatriya clan of Pāfchala, who had
Vima na - fa46 - The heavenly car or varaha or Sūkara i.e. a boar as their
abode. royal emblem. When the Brahmanas
Vimocita - fahifari - Deserted. composed the Pura n as in the earlier Christian era, they developed the theory Vimocitā vasa - fahlfegrare - Resiof Avatāra-vādaor incarnation by God,
dence in a deserted habitation, Living in and included some famous a place vacated by others. Tirthařkaras, Rşabha, Vimala,
Vimukta - fausto - Detached. Munisuvrata, and others among their Vinamrata - Forum - Humility, Venavatārs. Lord Vimalanātha was thus eration, Reverent attitude, Veneraion, taken as Varāha or Šūkara avatār of
Reverence. lord Visnu, who became known as
Vinaya - Farra - Reverence to the holy lord Varaha, the emblem of whose is a personages is vinaya. boar. According to Mahābhārata the Kinds of reverence - meaning of the word varāha is Śrestha 1.30R fanu - (Ācāra vinaya - disor the best and not the beast, a boar or cipline qua conduct) - It is of fourfold, a Pig.
viz. (a) deportment qua self restraint The story of varāha avatāra, which (Samyama Sāmācari) (b) deportmeni gives the account of this incarnation, qua austerity (Tapa sāmācāri) (c) Deallegorically narrates how the earth portment qua communal living (gaņa

Page #309

sāmācāri) and (d) deportment qua solitary life (Ekal vihāra sāmācāri). 2. faer – (Śruta vinaya - discipline qua learning) - It is fourfold, viz -(a) teaching the recitation of sutra (b) bringring home the meaning of the sutras. (c) Teaching according to the capacity of the student or teaching what is beneficial to the student. (d) Teaching the sutras completely without any residue.
3. विक्षेपणा विनय - (Viksepan ā vinaya -discipline qua assurance by dissuading the student from wrong faith) - It is fourfold, viz (a) Training the student in what was not understood by him before and firmly convincing him of the new knowledge (b) To train the student who has thus understood the truth in the discipline practised by the acaryahimself (c) Re-establishing him in the righteousness from which he had fallen down, and (d) exertion of the ācārya himself ceaselessly for the welfare, joy, forbearance, emancipation and coutinuity of the righteousess. 4. दोषनिर्धातन विनय - (Dosanirghātana vinaya - Discipline qua eradication of passions) - It is of four kinds viz. (a) calming down the anger of the angry (b) Calming down the hatred of the hateful (c) Removal of the doubt of the doubtful and (d) Making the student perfectly self possessed andequipoised. Tulsi prajaйā. P. 33 Vinayah i na - विनय हीन - Lacking humility.
Vinaya pratipatti विनय प्रतिपत्ति Practice of disciplin.
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.
Vinaya mithyātva विनय मिथ्यात्व Fallacious veneratio. False belief of
.
the types of paying respect of reverence indiscriminately to all true, untrue gods, preceptors & scriptures etc. Vinaya mithyatva - विनय मिथ्यात्व - All gods are one and all religions are the same these are non-discriminating attitudes. S - 8/1 Vinay sampannatà - विनय सम्पन्नता Homge to the three Jewels which lead to liberation and the preceptors and the rest who initiate others in the path to liberation.
-
विनय शुद्धि
The
Vinaya suddhi purification of the sense or feeling of reverence and respect.
Vinaya tapa - विनय तप- Austerity of
reverence.
.
Vina's a fa- Cessation. Vinita fa- Modest.
Vinyasa rekha - विन्यास रेखा Line plan.
Vā ņa - वीणा - Lyre. Vipaksa-fa-Heterologue, Counter
-
-
-
-
-
proposition. Vipakṣata-faч- Contrary dispo
sition.
Vipaks a nupalambha - विपक्षानुपलम्भ Non experience in the opposite. Vipar i ta - fa- Perverted conviction, Contrary attitude, Erroneons, perverse.
-
Vipar i ta khan dana - विपरीत खण्डन - Contrary rejoinder.
Viparyaya - विपर्यय Wrong knowledge, Illusion, Distortion, Error, Indecision, Alienated, Contrary to oneś na
ture.
Viparitabhiniveśa - विपरीताभिनिवेश - Reversal, Perversity, Reverse notions.

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Vipar i ta mithyā darśana - foresta folgsf7 - Contrary attitudes - An asceltc with material possessions is a passionless saint "The omniscient lord takes morsels of food.' 'Woman attains liberation. These are contrary attitudes.
S-8/1 Vipar i ta vyatireka-faustaafatat - Contrary separation. Vipar i ta vyati reki - farta afatet - Reversed negative con-comitance. Viparita vyapti - विपरीत व्याप्ति - Inverse pervasion. Vipari tānvaya - fantages. Reversed concomitance in agreement, Inverted connection. Vipäka-fa416 - Ripening of karmas, Ripening, Fruition, The resultant. vina.aton - Lyre. Vipaka - fa410 - Ripening. Vipaka-fa412 - is distinctive variegated ripening.
S-8/21 Vipā ka vicaya-fagra fare - Respec- ting the fruition of karmas. . Vipa kodaya - faucnicy - Affecting rise. Viparyaya - fauefa - Reversion. faueta - Viparyaya or illusion consists in determining (a thing from one aspect which is different (form a thing in its entirety). As for instance (to determine) that it is silver (on looking) at an oystershell.
P. 1/9-10 Vipramokša - fayette - Complete freedom from karmas. Vipratipatti - faufaefer - Misunderstanding, Controversy. Vipula - fayri - Profuse.
Vipulā cala - faycrest - The mount Vipulácala, near Rajagrha (in Bibar) is the important and sacred place, where the divine sermon of lord Mahāveera was first delivered. Since then the Virasā sana Jayanti is being celebrated on the Ist day of the black half of Śrāvana. Vipulamati - fayrefa - The second type of telepathy, Complex telepathy. Vipulataya - Faycan-Uninterrupted. Viralana deya - farma 4 Spread distribution. Virām. facra - Repose. Virata - fara - Abstinence. Viratā virata - falcaifaca - A householder who observes guņavratas and sik sāvratas is called Viratāvirata, i.e. one who observes abstinece as well as non-abstinence. Virati-farfa - Abstinence, Refraining. Virādhana - FARTETTI - Disservice. Virāga vicaya - farm face - Respecting things which engender the spirit of vairāgya. Virāsata. facrta - Gleaning Virodh i- fazient - Antilogous, Inimical, contrapositions. Virodhi hi msa - fartant fé hi - Violence in defence. Viruddha - foto - contradicted, Contrary, Inverted, Inconsistent, Contradictory, Opposed. Viruddha - Kāryopalabdhi - farmace criterion - Occurrence of Contradic
tory effect · Viruddha avyabhicāri - fare e staf4
are - Non - err oneous contradiction.,

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(292) Viruddha graha - fare la Te - Ob- Višleşaņa - farstom - Adjunct. structed state.
Visesanasiddha विशेषणासिद्ध-NonViruddha hetvābhāsa-fatas eran existent adjective. - Contradictory premise fallacy.
Višesa saili - fasta stent - PredilecVirudhopalabdhi-fancles fou - cog
tion. nised in compatible.
Viseşatah - fagten: - Significantly. Viruddharajyatikrama- विरुद्धराज्या
Vises antara . fasterare - Additional तिक्रम - Under buying in a disordered
više șa. state. Virūpatā - fara 9 - Contrary.
Višeşya - faste - Substantive.
Visphärita - fazaifa - Farther. Visama - fan - Uneven. Visamvada · fariani - Deception,
Visamvāda - fartiake - Discrepancy. Deceiving others, discrepant.
Visesyasiddha - विशेष्यासिद्ध - NonVisamvāda- fariare - Deceiving oth
existent in respect of the substantive. ers.
Višeșa - fasta - Common difference, Visasyojana - fatalog - Dissocia- specific, particularity. tion.
Višis tādvaita - fafTEISE - The docVisala - farlic - Colossal.
trine of unity. Vistāra - fassir - Expansion, Exten
forme - The protector God of the Hindu sion.
Pantheon. Visada - faste - Clear, Elaborate,
Visuddhi - faglione - Purity. Immediate, lucid.
Visuddhi labdhi - false fal - Virtue Visadikaraņa - faggio 07 - Elabora- attainment. tion.
faglige oplo - After this initial asserVishālakāra-faxustar - Spacious.
tion of spiritual independence there may
appear a change of disposition in the faxta - Difference (višeşa) holds an nature of Jiva which may there after be important place in the vaise sika sys- hankering for good. This hankering for tem, inasmuch as, by virtue of it the good may manifest in good and useful difference of the atoms renders pos- conduct (yuey) And as such it may be sible the formation of the universe. The
the condition for Punya karma Āsrava. name, therefore, of the entire system,
Nevertheless the declension of the disVaišesika, is derived from the word for
position towards good is Visuddha difference (fata) It should however, Labdhi. be noted here that difference is attached
Visvarūpa - faza 464 - Manifold. not merely to atoms but also, as noticed
Visvatomukha- विश्वतोमुख-Comprebelow, to all the ultimate entities forming the basis of the distinctions among
hensive of all issues. such entities.
Vis ama-fan - Equations with several unknowns.

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Visama dhārā - विषम धारा
sequence.
Viṣaya fa- Sensual pleasures, Object, Datum.
Visayā bhikā mksa - विषयाभिकांक्षाDesire for worldly pleasures.. Visayati ta - विषयातीत - One who has renounced all worldly occupations and possessions, Supersensuous. Viṣayi-fauit - Voluptuous. Visesan asiddha - विशेषणासिद्ध - Unproved by adjective. Viskambhasüci - विष्कम्भ सूची - Linear width/breadth.
Visesa vyāpti - विशेष व्याप्ति - Special form of invariable concommitance. Visesyāsiddha - विशेष्यासिद्ध - Unproved by substantive form. Viş kambha fa- Diameter. Vi's āla udara - विशाल उदर Pot bellied.
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·
-
Visista fa- Typical. Visrasopacaya - विस्रसोपचय - Naturally attendant, Natural accumulation. Vistara-far- Detail/width/Diameter, Ramification.
Odd
·
·
Vitanda वितण्डा - Cavil.
Vistarita faceta - Stretched. Vistṛtafa Mammoth. Vitatha vyāhāra- वितथ व्याहार - False - hood.
Vitarka-fan-Conceptual thinking. Vitarka-fan-is scriptural knowlS-9/43
edge.
Vitana fa-Canopy. Vivarta-fad-When a thing falsely appears as another it is called vivarta.
.
Viveka fad - Discrimination. Viveka-fa-Discrimination - The separation of food, drink, implements of sense control etc. is discrimination. S-9/22
Viveka Jπ ana-fa-Discriminative knowledge.
Vividhata - fafam - Variation.
Vivikta sayyasana - विविक्त शय्यासन Lonely habitation, Sleeping and resting in lonely places. Vivrta - faqa - Exposed. Viyojaka fa- Disjunctive. Visada - fau - Depression. Vima msa - Causistry. Vina -- A kind of Banjo. Viranatha--Among his sports of boyhood, there is a traditional story that Mahavira brought under control a terrific serpent. Consequently and symbolic of this feat of bravery, he got the title Mahavira and Viranatha. Virauşadhi rddhi - वीरौषधि ऋद्धि Where the excrement if touched will cure disease.
-
-
Virya - Energy, Power of soul
to know and see.
Virya-ananta -317
-
-
Infinite
power.
virya vi'sesa - वीर्य विशेष - Peculliar
potency.
Viryātmā. - Both liberated and non-liberated jivas are full of energy and hence are called viryātmā. Viryantaraya - वीर्यान्तराय - Power interference.
vīryāntarāya karma - वीर्यान्तराय कर्म - Energy obstructive karma.

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Vitan dā - faciust - Wrangling. Vivartavāda- faarang - Doctrine of evolution. Vicāra-atar - vicāra is shifting with regard to objects, words and activities.
S - 9/44 Vitaraga - aitam - Non attachment. Vitaraga-attaem - Passionless, Free from passion & attachment etc. Vi tarāgatā a ia - The attitude of dispassion. Vi taragi . atacuit - Dispassionate. Vi tarka - facets - Speculation, Scripture. Vitasti faaft - 12 Angulas. Vivaksita - faarema - Implied, Implication. Vrhad - qeG - Colossal. Vrṣabhas irşa-qanpitef - Bull headed. Vithi - ateit - Avenue, Corridor. Vithika . alferait - Vestibule. Vividhatā - fafara - Novelty. Vivrtti - Faqfet - Description.. Vrata - an - Desisting from injury, desisting from falsehood, desisting from stealing, desisting from unchastity and desisting from attachment is the vow. The vow is the deliberately declared and self-imposed obervance. For instance, it is in the form of this must be done or this must not be done. Non- injury is the most important of the vows. Just as the surrounding fence protects the corn, so also truth etc. safegaurd non-violence.
S-7/1 aagtferme - Vrata šaithilya - Disre- gard of vows.
CAT - Vratabhan ga - Breach of the vows, such as
fish - Atikrama - Atikrama consists in the pollution of the texture of the mind.
fashi - Vyaukrama - Vyatikrama consists in crossing the barriers of vows. 3ifrer - Aticāra - Aticāra consists in indulgence in the pleasures of the world. 37710R - Anācāra - Anācāra consists in excessive attachment to the pleasures of the world. Vrati - act - Devout - the devout are those who observe the five vows such as non-injury and soon. They are householders as well as the ascetics who renounce the world.
S-6/12 Vrati - acit - He who is free from three kinds of stings is called a votary (Vrati). Vrata - a - Vow, Religious vow. Vrata saithilya व्रतशैथिल्य - Disregard of vows. Vrati - acit - Votary, Devout, Votarist, Vower. Vraddhāvāsa - qara - The monastrey of old monks. Vrddhi - qies - Enhancement, Increase, growth. Satsthanavrddhi - षट्स्थानवृद्धि - Six stationed growth. Vrsye starasatyāga - quiet CM - giving up delicacies stimulating amorous desire. Vrtta - o - Circle. Vrttākāra - Allcat - Circular. Vrtti - qfar - Dispositon, Proclivity, Disposition. Vrttiparisamkhyāna - TEYRHEINSpecial restrictions for begging food.

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Vrttiparisamkhyāna- वृत्ति परिसंख्यान- Self special restrictions consist in lim- iting the number of houses etc. for begging food and these are intended for overcoming desire. S - 9/19 Vyabhécarita - 14efta - violated. Vyaktitva - ofera - countenance, Vyantara - 2771 - Peripatetic devas- These comprise Kinnara, Kimparusa, Mahoraga, Gandhavva, Yakşa, Rāk sasa, Bhūta and Pišāca classes. Vyantara, that is those having habitation in various places. The dwelling places of seven classes of the peripatetic devas are in upper hard part beyond the innumerable islands and oceans. The Rāk sasas reside in the Pankabahula region.
S-4/11 Vya ñi jana - 2017 - Indistinct things. Vyanjana samkranti - व्यञ्जन sisalfe- Word shifting. Vyatireka - f - The method of difference.. Vyavahāra - 206R - Practical..
100R PT That aifia - Cāritra from the ordinary point of view - know cāritra to be refraining from what is harmful and engagement in what is beneficial. According to ordinary point of view cāritra (conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti.
Dr. 45. निश्चयसम्यक्चारित्र-NiscayaSamyak cāritra - That checking of external and internal actions by one who has knowledge, in order to destroy the causes of Samsāra, is the excellent samyak cāritra mentioned by the Jina. Dr. 46.
vyavahara moksa mārga . व्यवहार H arf - Belief in the padārthas such as dharma and in their respective value is right belief. Understanding the scriptures which are divided into an gas and pūrvas is right knowledge. Conduct according to the twelve kinds of tapas is right conduct. These three from the practical point of view form the path of liberation.
1987 79 Favaru Hatarf - From the ordinary point of view, perfect faith, knowledge and conduct are the causes of liberation, while really one's own soul consisting of these three (is the cause of liberation). The three Jewels (i.e. perfect faith, perfect knowledge and perfectconduct)do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation.
Dr. 39-40 Vyavahararatnatraya-व्यवहार रत्नत्रयis constituted by faith, knowledge and conduct, which are based upon objective ideals (Para tattvas). Belief in an objective divinily independent of our self for example, would be practical faith. Knowledge of such alien entities would be vyavahāra knowledge and attempting to realise our ideals and aspirations through the help of such alien personalities either through sacrifices or propiciations is vyavahāra cāritra. These three constitute vyavahāra cāritra. Vyavah āra and niscaya ratnatraya29ER 2011 Figaro Tr54 - Just as knowledge, belief and conduct of a person called Devadatta, can not have separate and independent existence apart from

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that person, so also knowledge, belief and conduct relating to the pure self can not have any independent existence apart from it and hence may be identified with its true nature. The three Jewels above referred to, when cherished as the ideal to be aimed at, constitute व्यवहाररलत्रय. Butwhen theyarerealised as identical with the self, they constitute the Niscaya-ratna-traya. Thus the Niscayaand Vyavahāra points of view in the case stand in the relation of sādhyaand Sadhana, the ideal achieved and the method of achievement. Vyavasaya -Zahra - Certain knowledge. Vyabhicara. 249R - Irrelevancy. Vyabhicarabhāva - afarra - Lack of discrepancy. Vyabbicaragraha YERTE - The non-observation of any contradictory instance. Vyabhicari. ftakt - Vitiated. Vyadhikaramasiddha- व्यधिकरण सिद्धUnproved with respect to location. Vyakta .476 - Distinct, Manifested, Manifestation. Vya ni jana - 2017 - Collection of indistinct sound etc. Word. Vya ni jana Paryaya . pasta reife - Token event Vyanjanavagraha-व्यञ्जनावग्रह - Indistinct apprehension, token apprhension. Vyapadesa . 244079 - Usage. Vyartha. apf - Superfluous. Vyatikara - oficiratie - Exchange of natures, Transfusion.
Vyatireka . ziata - The fallacy of transfusion. Vyatikrama . व्यतिक्रम - It consists in crossing the barriers of vows, Transgression. Vyatireka-17 - Method of difference, Lack of concomitance in difference, Discord, Negative. Vyatireka hetu - afhoto - Discordant premise. Vyatireka vyāpti - fata fh - Invariable separation. Vyavaccheda - 21906 - Rebutting. Vyavacchinna - apsa - Stopped. Vyavah ära - 24ER - Convention. Vyavah ära janaka · 296124176 - Capable of generating a pragmatic consequence. Vyavah āra naya-49ER - Empiri. cal point of view, Analytic point of view, conventional stand point. Vyavasita . Qofta - Decisive. Vyavah ära kala-2796R CORT - Practical time. Vyaya - 24 - Destructibility, Losing of previous form, disappearance, Degeneration, Outgoing, Corrotion, Destruction. Vyaya-274 - Disappearance - The loss of the former mode is disappearance. For instance, the loss of the lump shape of clay in the production of the pitcher.
S - 5/30 Losing the previous form. Here also it is differant from absolute disappearance, It only means that phase in the process of development where the earlier form is replaced by the succeeding one.

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Vyaghata -- Impedent, Intercepted.
- Substraction.
Vyaghata pradarsana - व्याघात प्रदर्शनShowing absurdity. Vyakalita - Vyapara R - Function. Vyapta - Afflicted. Vyaptif tion, Contemporaneity.
Necessary connec
·
Pervasive, All
Vyā paka - व्यापक pervasive, Determinant, Pervader. Vyapak anupalabdhi - व्यापकानुप
- Non Perception of pervading. Vyapaka dharama - व्यापक धर्म Property of the determinant. Vyapya-Pervaded.
Vyāpya dharma - व्याप्य धर्म - Property of the determinate concomitant. Vyapya vya paka sambandha - व्यापक सम्बन्ध - Relation of determinate concomitant and determninat concomitant.
·
-
-
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Vyapara-- Function, Opera
tion.
Vyaptigraha - व्याप्तिग्रह - Ascertaining the middle and major term. Vyavahita-fed - intercepted. Vyavahita karana - व्यवहित कारण Remote conditions Vyavasayatmaka व्यवसायात्मक Which is of the nature of ascertainment. Vyapaka-- Determinant, con
·
-
comitant.
Vyapak anupalabdhi व्यापकानुपलब्धि - Non cognition of the determinant concomitant.
Vyapi - Pervading.
Vyāvahārika - व्यावहारिक - Empiri
Vyutsargaf - Performance of austerity by standing in a place. without any attachment for the body.
cal.
S-9/22
Vyutsargaf - Renunciation - The giving up of the attitude of 'I' and 'mine' is renunciation.
S-9/20
श (S)
Sabda--Verbalistic sound, Ver
bal testimony, Word.
Sabda.
is sound.
-
·
शब्द A word signifies its object by means of both its natural force and applied meaning. P. 4/11 Sabda Sound is generated by Skandhas. Skandhas themselves are the aggregates of atoms. When these aggregates strike one another sound is produced which may be natural or artificial (hence sound may be indirectly associated with atoms also.)
If the Skandhas constituted by primary atoms strike one another there is sound. If they strike of their own accord then there is natural or sound. If the striking is due to other agencies then it is or puposeful sound. The illustrations of for natural sound are thunder of the clouds and roar of the sea. Prayogika or purposeful sound is again of two kinds or language and 34 non language. The language sound again may be अक्षरात्मक or
That which is sounded
-

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(298) 3778RICHT, articulate and inarticulae. the efforts of living beings (i.e. not The articulate sound is made up of produced by nature, but made by man alphabetical sounds; the inarticulate is
etc.). the language of animals.
Sounds not partaking of the nature of Non language sounds are of four languages are of two kinds, contrived kinds :
and natural. Natural sounds are caused 1. Tata - - sound produced by
by the clouds and so on. The former are
of four kinds. stringed instruments. 2. Vitata - The sound produced by
Tat is that produced from musical indrum.
struments covered with leather, namely 3. Ghana-sound produced by cymbals
the drum, the kettle drum, the large
kettle drum etc. Vitata is that produced etc.
on stringed instruments such as the lute, 4. Susira-sound produced by pipes and other wind instruments.
the lyre, the violin and so on. Ghana is
that produced from metallic instruments, Sabda - Yo - Knowledge arising
such as cymbals, bells etc. Sau şira is *from words, which taken in their popu
that produced through wind - instrular acceptance express real objects not
ments such as the flute, the conch etc. inconsistent with what are established
S - 5/24 by perception is known as sabda (The
Word's natural function - Troll verbal testimony) ' N. 8
FalHifaa orf-Word's natural function TO THIUT DHG - Sabda (the word
is, like light to reveal objects, but whether or verbal testimony) is of two kinds: the relation is corrector not, depends on 1. Laukika (the knowledgederived from the competency or the incompetency of a reliable person) and 2. Šāstraja (the man.
P.4/12 knowledge derived from scripture). Sabdanupata - 11477 - Indicating
N. Page-6. one's intentions by sounds. Sound - 97 - Sound is of two kinds. Sabda (artha ) . Tee 372f - Word one partakes of the nature of language
gauge. and the other is different from it. The
Sabda - bodha - Toate - Verbal first again is of two kinds, sounds which
knowledge. are not expressed by letters. Languages having scripts are rich in literature. The
Sabda jnana - शब्द ज्ञान - Verbal well developed languages serve as
testimony. means of intercourse among civilized Sabda naya - 9/6674 - The verbal view persons and other languages among point. primitive peoples. The latter kind of
Sabdapramanyavada- शब्द प्रामाण्यsounds (i.e. sounds not having scripts)
ara- doctrine of speech as valid knowlis the means of ascertainment of the nature of superior knowledge amongst
edge. creatures with two or more senses. Both Sabda samaya - 1 429 - The systhese kinds of sounds are produced by tem of philosophy or scripture.

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Sabdatva - Togra - Universal wordness. Sabd a bh a sa - CT979 - Fallacy of verbal testimony. Sabda - Vaisrasika, Prayogika - - daft, yritfire - Sound - Natural, Experimental. Sabda nirūpana - prog forhyu - Description of sounds. Sabda pramāņa - PG 4419 - Verbal testimony, Word/Sound measure. Saiksa - stene - Disciple, A student saint saiksasthapana kalpa - शैक्ष स्थापना ating-commissioning of trained monks. Šaikşya - 5129 - The holy saint who has especially devoted himself to study. Sailā 'sray - TT - Rock shelter. Sailesa - Itat - Motionless as mountain. stagit – Sailesi - The Ātman as a result of infinite strength that is now its nature, becomes stiff and unshakable like the great Meru mountain. This state is called saileši (Rock like). The very short time that the Ātman remains in this stage is equal to the time it takes to pronounce the five short vowels (i.e. A, I, U, R and Lr. (This takes place at the fourteenth Guņasthāna). Saili - slai - Traints, Idioms. Saili gata - statia - Stylistic. Šailotkīrṇa - strirastot - Rock cut. Sakti - pifts - Efficiency. Śakti (Anubhāga) - gifts (374M1) - Intensity of energy..
Saktisampanna - 1664-- Vigorous. Saktitastapa - ylftafiti - Practising austerities according to one's capacity. Śaktya msa - Farine - Degree. Šalākā - - Counting rod." Salakaardhaccheda-शलाकाअर्द्धच्छेद TT - Set of log, Salā kā purusa - Ylah 404 - Illustrious personges. Salākā traya pratisthā pana - Prah त्रय प्रतिस्थापना -Counting rod trio installation. Salika-Vargarasi-शलाका वर्ग राशि - Set of Log, Logz. Salākā kuņ da prati, Mahā - Pilah gous; ufa HET - Counting rod well, - Counter great. Salya - Pha - Sting - That which injures is a thorn or sting. S - 7/8 Sani pia - Saturn. Sankā - g - Suspection. San kaspada - seta - Dubious. Sankha - Vic - Conch shell. Sankhākāra - iGIR - Conch shaped. Sankhavarta - yigrad - Conch circled. Sankita dosa - शङ्कित दोष - Eating after a suspicion of impurity is raised in the mind. San kita - pirsa - Suspected. Sanquakāra - 9750916R - Wedge shaped, Conical. Sabda - 16 - Knowledge arising from words.

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Sarkara Sarira - शरीर Body.
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Sarira--Bodies - Those which are easily destroyed or dissolved are the bodies.
Sari ra paryapti - शरीर पर्याप्ति - Body development.
- Pebbles.
Sarira nāma karma - शरीर नाम कर्म - Physique making karma.
Sari ra nāma karma - शरीर नाम कर्म - That, on the rise of which a body is attained by a soul, is the name karma of body. It is of five kinds - The gross physical body peculiar to animals and men, the trasformable body made up of fine matter capable of modification in form and stature, the translocation body, the electric body and the Karmic body. S - 8/11 Sari rotsedha - शरीरोत्सेध Stature. Sari ra paryapti - शरीर पर्याप्ति - Development of the body.
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Sari rikalinga - शारीरिक लिङ्ग- Bodily insignia.
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·
Sari raracana- शरीर रचना - Anatomy. Sauca Purity, Freedom of greed, Self contentment.
Sakha --Jamb of a door frame. Sayanagṛha - Bedroom. Santa-Calm and quiet. Sakya Buddhists.
1
-
-
Santi-f-Tranquility, Serenity. Sarkarāprabhā. शर्करा प्रभा - That earth which has the colour of pebbles (sarkarā) is sarkar āprabhā. S - 3/11 sasaka - शासक
Potentate.
asana - शासन Dictum.
asana kala शासन काल
Realm.
Sasana devi - शासन देवी - Protecting
deity of Tirtham karas.
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Sastra - शास्त्र sacred book or scripture.
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Sacred treastise, A
- Sastra - The scripture is that which was invented (or first known) by a competent person, which is not such as to be passed over by others, which is not incompatible with the truths derived from perception, which imparts true instructions and which is profitable to all men and is preventive of the evil path.
Sastrabhāsa - शास्त्राभास - Fallacious Scripture.
Sastradana-- gift of sastras. Sauca-a-Purity is freedom from greed. S-9/6 Sasvata ananta - शाश्वत अनन्त - Eternal infinity.
Sa's vata caitya - शाश्वत चैत्य - Eternal shrine.
Sasvatavada-- Eternalism. śayya parisaha - शय्या परिषह - Uncomfortable coach.
Seṣavat-Posteriori. Sikhara-GR-Pinnacle, Crest, Peak, Finial ridge, Superstructure of rod of a temple, A north Indian Sikhara is normally curvilinear, while a southern sikhara is domical octagonal. Sikharayukta - fry - Towered. Sikhānta - शिखान्त - Finial. Siksa-f-Learning the practices shown by the omniscient.

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Sikṣavrata - The vow of concentration, the vow of fasting, the vow of limiting consumable and nonconsumable things, and the vow of offering food to an ascetic are the other supplementary or minor vows which are called Sikṣavrat S-7/21 śilākhan da - शिलाखण्ड - Rock boulders, relief.
vratas.
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Sulalekha - शिलालेख - Shell inscription.
Silānyāsa - शिलान्यास - Putting the first foundation stone.
Sulapata - शिलापट - Tablet Silā prakSepa - शिला प्रक्षेप - Outer face of the rock.
Sila-supplementary vows. शील के 18 हजार भेद - (Eighteen thou sand subdivisions that make up the right conduct) - (a) There are tenfold Dharma (b) This religion is towards ten types of Jivas/Ajiva substance: Firstly the five types of Jivas with one sense organ - namely the Jivas comprising the earth, the wind, the water, the fire and light and the vegetable world, then the four types of Jivas with two, three, four and five sense organs; and the Ajiva substance (i.e. a total of ten. (c) Using all of one's five sense organs for following this religion. (d) Practising the religion by subduing the four attachments for food, fear, sex and collecting things (e) Practising the religion by not doing anything wrong oneself, by not getting it done by others and by not praising and rejoicing when someone else has done anything that is not religious known as the three
karan as, and (f) Practising the religion through ones mind, speech and body (the 3 yogas). Thus 10 x 10 x 5 x4x 3 x 3 = 18000 subdivisions.
$ ilavrates vanaticara - शीलव्रतेष्वनति
R-Faultless observance of the vows of non-injury etc. which safeguard the Vows constitute freedom from transgressions. S-6/24
Silpa nikan-fc-Carvig, Frieze. Silan kita phalaka - शिलाङ्कित फलक Relief Panel, Roof slab.
Silpi - शिल्पी - Carver.
Sila kausala - शिला कौशल - Structural edifices.
Silpakrti - शिल्पाकृति - Relief. Sirastrana Sirobhūsana - शिरोभूषण
Hairdress.
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- Headgear.
Sisya-Acolyte. Sivikaffa - Palanquin.
Si lavrata - शीलव्रत - Calm disposi tions, Character, Good conduct, Discipline, Supplementary vows, Rules of conduct, Minor vows.
.
$ i la vrates vanaticara - शील व्रतेष्वनतिचार - Observance of vows and supplementary vows without transgressions. Brow, Apex, Crest,
Sirsa Tips.
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Tiara,
Sita - Cold. sita--Sita is cold. Like white it denotes both substance and quality. Hence cold denotes a cold object also. S-2/32 Slesa - Interfusion, Reluctant integration.

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Śmasāna - SHAH - Cemetery. Sodhi pravrtti - gitsit ygfa - Inven- tiveness. Soka - 5106 - Sorrow, Grief. Soka - gilas - Sorrow - The feeling of sandness at the loss or separation of desirable or useful things is sorrow.
S - 6/11 Soka nokasaya - y10 716074 -Sor- row quasi - passion. Sraddhāna - TGA - Belief. Sraddhāvanata - 1976 - Reclining. Sramana bhasa - श्रमणाभास - jaina heretics. Srnga patti - TF ET -String Frieze. Śrangāra - SR - Adornment. Śramkhalā - SICH - String. Sraddha dharma - STG ETF - The way of the lay devotee. श्रमण - As distinguished from the Brāhmaṇa, the Sramaņa cult in India Sheltered innumerable creeds, including Jainism and Buddhism, often called heretical which did not believe in the authority of the Vedas. SHUT - All the objects with their various qualities and modifications, are known from the scriptures. Those, who know them learning from the scriptures, are the Sramaņas. Srāman ya - S11404 - Asceticim, The status of saint. पूर्ण श्रामण्य-He, who is simultaneously applied to the cultivation of the trio of right faith, knowledge and conduct is said to have attained concentration; and he has perfect asceticism.
TUTTG TIIT - Śravana Belagolā - Śravaņa belgolā or belgolā of the Šramaņas is a village in the Channarāyapattanatāluq of the Hassan district in Mysore. The word Sravana is used before belgolā to distinguish it from two other belgolās which are known as Halebelgolā and Kodi belgolā. Belgolā in Kannad indicates "white lake”. and in many inscriptions we have references to “Dhavala - Sarovara" "Dhavala Sarovara" and Sveta-sarovara all signifying the white lake and the place must have derived this name from the beautiful lake situated on the spot. Sravaka - 1706 - Lay followers in the Jaina order, house holder, Layman, Hearer. श्रावक के सात गुण - The seven good qualities of a layman are - (i) Faith (ii) Contentment (iii) Devotion (iv) Wisdom (v) Control of the lower nature (v) Forgiveness and (vii) Sakti (Energy or assiduity). stifachir - Śrāvikā - Female followers in the Jaina order. 911904, faca - Śrāvaka, Šravikā - Lay follower of the Jaina order, male and female. They are required to observe 12 vows in order to be so called. Mere birth in a Jainahousehold does not entitle one to be called a śrāvaka or śrāvikā unless he/she fulfils the 12 vows. Jaina Stories vol. II P. 180 Sravana - STCU - Attentive hearing. Sravikā - sifa oft - Female followers in the Jaina order, Lay woman.

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Sravika'srama - श्राविकाश्रम - Nun
neries.
श्रेणिक बिम्बसार - Sre nika BimbasāraŚrenika Bimbas āra is the first Indian monarch of whom anything substantial is known. When he came to the throne of Magadha, his rule extended over only a small state, with his capital at Rajagraha. But with remarkable prudence he set himself to extend his kingdom. He formed alliance with his powerful border kings of Kosala and Vajji and then led his troops to absorb the kingdom of Anga. With the annexation of An ga, Magadha became a great power in northern India. So much so that the king of distant Gāndhāra (modern Kandhāra) sent an embassy to Bimbas āra. Śrenika Bimbas āra senta contingent of his troops to help a border king, who was his ally. The young general who led this army was the merchant prince Jambu Kumara, who after returning triumphantly from this compaign adopted the life of a Jaina monk.
Śreņika Bimbas āra was a powerful king and just king whose reign lasted for 28 years. The efficiency of his civil and Military administration was the main reason for the ascendancy of Magadhan power. He maintained a rigid control over his officers and to ascertain the internal affairs of his kingdom. He used to meet the headmen of all villages.
Śrenika Bimbas āra was a convert from Buddhism to Jainism. This conversion was due to his Chief queen Celana, the accomplished daughter of king Cetaka of Vaisāli. The literary and Legendry
traditions of Jainas describe him as putting a very large number of questions about the universe, the present, past and future, Atmā and Parmātmā and what not, and lord Mahavira replying to those questions. The tradition runs that he built many shrines on Parasnatha hill in Bihar. Jainas believe that Śreņika Bimbas āra will be a Tirthamkara in the next cycle of time. Sreni-ft-Ladder, A straight line of spatial units from one end to another, Progression, series, world line. Sreni-uit - Row - Commencing from the centre of the universe, the regular series of successive space points (vertically and horizatally) in all directions higher up and lower and sideways are called rows. S-2/26
Śreņi - Anantaropanidh a/Paramparopanidhā. श्रेणी - अनन्तरोपनिधा / परम्परोपनिधा Series of continuous/ Multiple Comparablity.
Sren i-Guna, Vyavahāra - - TU, ER-Series - Geometric Treatment.
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śreni - Sirsa - श्रेणी - शीर्ष - Series - Top.
Sren i-Jaga, upasama Kṣapakaश्रेणी - जग, उपशम क्षपक Ladder Universe, Subsidence, Annihilation. Śreṇi - Vyavahāra Samkalana श्रेणी - व्यवहार संकलन - Series Progres sion treatment.
Sreņi-Dhara--RI - Sequen
-
-
tial series.
śren i - Sthāna - श्रेणी - स्थान - Series
Order of term.

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Śreņi . pada - stuit - T - Series - Term. Śreni - Sarvadhana - stuit - det - Series - Total sum. Śren 1 - Mukha (Adi) - stot - Ta (31fc) - Series - First term. Śreņi - Carama - stunt - art - Series-Last term. Śreni -Madhya-stuit-784 - Series - Middle. Guņa-Śren i samjna. jostuit in - Geometrical regression Terms ist, !!nd, Last. Śren i.caraṇa rddhi - stuît - GRU Wafa A Cross line ascent descent prodigy. sagt - A'merchant, literally the best (among men) merchants were so designated in India because of the valuable service they could render to the society by dint of their wealth holding.
Jaina stories vol. II P. 180 Śreşthi rajakumar- stot 3751954 - Banker prince. Śricandra. sterse - Śricandra was a great poet of Apabhraí sa. He composed his Kahākoșu sometime about Samvat 1123. Śres thatā - Siem - Grandeur. Śrota - Fila - Fountainhead. militare - Śrotriya - Śrotriya is not one who has external purity, but one who has nothing to do with wicked deeds and wicked men, and is kindly disposed towards all creatures.
Y.C.P. 411
śruta - TT - Knowledge obtained by study, Testimony, Scriptures. śruta - stan - Scriptures - The works composed by the chief disciples of Tirth řkaras based on their teachings are the scriptures. S-6/13. Śruta - Ta - The object of scriptural knowledge is called scripture or Sruta. It is the province of the mind. Scriptural knowledge is scripture. It is the object of the mind. S - 2/21. Sruta Jnana - 5117 - Scriptural knowledge - Owing to the destruction cum subsidence of karmas which cover it, that whch hears or that through which the ascertained objects are heard or hearing alone is scripturral knowledge. Scriptural knowledge is preceded by sensory.
S - 1/9. ETA ET - Śruta Jírāna is the knowledge of another object, through an object (known by sensitive knowledge). Of necessity (it is) Preceded by sensitive knowledge. Here (knowledge) protive knowledge. Here (know duced from words is primarily meant.
G.J. 182. Gātha - 315. 379fap-Verbal scriptural knowledge.
'G.J. 193. अक्षर के भेद - Aksara is of three kinds1. लब्ध्य क्षर - Capacity of possessing (miniinum) verbal scriptural knowledge, produced by the destruction - subsidence of the scriptural knowledge obscuring - karma. It is called letter faculty, Labdhyakşara. 2. निवृत्ति अक्षर - Sounds produced by means of the vocal organs, lips, teeth, tongue, palate, throat etc., are called letter sounds.

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3. स्थापना अक्षर - Representation of संघात समास - The intermediate grades sounds by letters is the letter represen- between Padand ufanfaare (Sanghata tation (Sthāpanā Ak sara). G.J. 194. Samāsa). पद - Foot.
प्रतिपत्तिसमास- Theintermediategrades पद के भेद - Foot or Pada isof3kinds- between प्रतिपत्ति and अनुयोग are called 1. 37e4c - Meaning foot - A combi- Pratipatti Samāsa प्रतिपत्ति समास. nation of letters which conveys some
G.J. 196. meaning as “bring fire” 34fi74 3779". Wara - Prābbrta Prābhrta “Be2. WAIT YG – Measure foot - a fixed yond” Anuyoga(scriptural knowledge) number of letters or syllables necessary countaining 14 soul quests ( HT10 let. for a particular kind of combination in ters being added (one by one as before) prose or poetry, such as, “I bow to the upto the four an
upto the four and other Anuyogas (we Lord Mahavira (74: st TR4). have) sa mga Here the foot consists of letters, form
G.J. 197. ing a fourth part of verse of the metre अनुयोगसमास-The intermediate grades called Anustupa.
between Anuyoga and Prābh rata. 3.मध्यम पद-Middle foot. Itcomprises
Prābbrta are called Anuyoga Samāsa. 1634, 83, 07, 888 letters. This Pada is
प्राभृत प्रामृत समास - The intermediate used as a unit of measurement, in describing the contents of the different
grades between Prābhrta Prābhrta and Angas or parts of the scriptural knowl
Prābhria are called Prābbrta-Prābhrta edge.
G.J. 194.
Samāsa. Hann - One foot (96) - increasing
T - Beyond Prābhrta Prābhrta upto numerable thousand (Padas), the
(scriptural knowledge) letters (being increase of letters being one by one,
added) successively (as before) up to 24 constitutes the division of scriptural a 9147 (there) is the "Prābhrta”. (knowledge) named siia.
G.J. 197. Gatha - 342. G.J. 195. Gāthā - 337. arg afats - Each chapter (fr) CE FAITH – The internediate grades of 20 Prābhrtas (makes) one Vastu between (Pada) and (Sanghāta) (foot Adhikāra. Ten, fourteen, eight, eighand division) are Pada - Samāsaor foot teen, twelve, twelve, sixteen, twenty, class.
G.J. 196.
thirty, fifteen, ten in 4 each (are the
thirty ufrufet - Beyond the division numbers of) vastus (in the 14 Pūrvas). (Sanghāta) scriptural (knowledge),
G.J. 198. Gatha - 343. containing description of one of the
atga qar - Utpāda pūrva, four conditions of existence (letters being added one by one) as before up Agrāyan iya, Virya - pravāda, Astito the number of numerable thousand
Nasti-pravada, Jirāna-pravada, Satya (FETT) (Divisions), (We have) · Dravāda, Āima- pravāda, Karma - Pratipatti. “part" (Scriplural knowl
pravāda, Pratyāk-hyāna. edge).
G.J. 196.

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Viryanuvāda, kalyāṇa-vāda, Prāṇa -vāda, Kriya-visāla and Trilok - vindu Sāra are 14 Purvas respectively.
G.J. 198. Gāthā - 345-346. श्रुतज्ञान के 20 भेद - Arthāksara, Pada, San ghata, Pratipattika, Anuyoga, Prābhrta-Prābhrta, Prabhṛta, Vastu and Purva-These with their respective classes (Samāsa) (Produced) by successively adding a letter, form the 18 divisions of) verbal (scriptural) knowledge. (Reduced) to the form of books (scriptural knowledge consists of) 12 Angas and 14 (Pūrvas) and (14 Prak ir ṇakas).
G.J. 199. Gāthā - 348-349.
अङ्गों में मध्यम पद की संख्या का योग
The total number of middle feet in the Angas is one hundred twelve crores, eighty three lacs, fifty eight thousands and five (112,83,58005).
G.J. 199. Gāthā - 350. 14 प्रकीर्णकों में वर्णों की संख्या - (The total) number of (unrepeated) letters in the (14) Prak irņakas is eight crores, one lac, eight thousand one hundred and seventy five (8, 01, 08, 175),
G.J. 200. Gāthā - 351.
64 मूल वर्ण - Thirty three consonants (1), 24 Vowel sounds (i.e. slighthrsva, long-Dirgha, Prolonged - Pluta; of each of the I vowels, a (37), i (3), u (3), ƒ (₹), Lṛ (Y), e (T), ai (V), O (3), au () and four mixed sounds (yogavaha)i.e. Anusvāra (-). Visarga (:), the gutteral sound formed at the roof of the tongue ( जिह्वामूलीय) i.e. the visarga orh (:) before k () and kh () and the aspirate visarga h (:)
In
before p() and ph(), formed by the lips, therefore called Upadhmaniya from Upadhmans (lip) - are the 64 root - letters or representations of sounds (मूल वर्ण). G.J. 200. Gāthā - 352. श्रुतज्ञान के अक्षर - Having distributed the 64 letters (i.e. having put down figure 1 in 64 places) and placing 2 (on every one) (then) multiplying (all the twos) with each other (i.e. raising two to the power of sixty four 264), and subtracting 1 (from it) we find (the total number of) the letters of scriptural knowledge. G.J. Gāthā 353 द्वादशाङ्ग में पदों की संख्या (Āchārānga) Sūtrakṛtā nga, Sthānanga, Upāsaka-dhyayanānga, Antah-krdda-sanga, Anuttaraupapa dikadashānga, Prashna - Vyakaraṇa anga Vipāka sutra), the number of middle feet (Padas respectively is) eighteen, thirty six, forty two, square of eight, Twenty eight, fifty six, seventy, twenty eight, forty four (and) sixteen thousands and one, two, five, eleven, twenty three, ninety two, ninety three lacs are to be added in the fourth and the following. (They are) eighty four lacs and one crore in Vipāka - Sūtra. द्वादशाङ्ग के पदों की संख्या - (The figures of) total number (of feet, Pada) in the eleven Angas are 4150200 and in the Driṣṭivada (i.e. Dristi Pravāda), the 12th Anga it is 108685005. And in the (non-an ga) (scriptures i.e. 14) Prak irṇakas of (Anga Vahya) the total
number of letters is 80108175. G.J. 204. Gathā - 360. चौदह अङ्गबाह्य The fourteen nonanga (Anga-Vahya, Prak irņakas are),
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Sāmāyika, Chatur - vin sa stava, Vandana, Pratikramaņa, Vainayika, krti karma, Dashvaikālika, uttaradhyayana, kalpa-vyavahāra, kalpā-kalypa, Mahakalpa, Punḍar ika, Mahā - punḍar ika and Niṣddhikā. G.J. 206. Gāthā - 367-68. श्रुतज्ञान और केवलज्ञान की समानता (Viewed) as knowledge (full) scriptural and perfect knowledge, both are equal; but scriptural knowledge is indirect (Parok şa) and perfect knowledge (is) direct (Pratyak şa).
GJ. 206. Gāthā - 369. श्रुतिनिश्रित तथा अश्रुतनिश्रित (Śrutani śrita and A śrutani śrita). That (cognition) which at present is devoid of verbal association and belongs to one whose intellect has been previously trained by the (study of the) scripture is śrutani śrita. The opposite of it is anisrita.
-
श्रुत के तीन भेद - ( Three kinds of scriptural knowledge). The Śruta or scriptural knowledge is of three kinds, viz. : 1. False hearing or knowledge (Mithyā śruta), such as that derived from the scripture of the bad Tirthikas. 2. hearing of one sided method (Naya śruta), that is, the knowledge derived from that part of the Jaina scripture which teaches us to comprehend things from any particular standpoint; and 3. Hearing of all sided method (Syād-vādaśruta), that is, the knowledge derived from that part of the Jaina scripture which teaches us to comprehend things from all-sided standpoints.
N. 30. (page 25-26).
श्रुतज्ञान के प्रकार - (Types of śruta Jnana) - The Avasyakaniryukti says that the types of srutaj ff ana are as many as the number of letters and their various combinations, and as such it is not possible to enumerate all the types. Anir 17-18.
श्रुतज्ञान की 14 प्रमुख विशेषतायें - (Fourteen salient characteristics of
Śrutaj fana)- Aksara-alphabet), Samjfin- (discursive or cognitive or scriptural), Samyak (right), Sadika (having beginning), Saparyavasita (Having end), Gamika (Containing repetitions) and an gapravișta (included in the original scripture) with there opposites viz. Anak şara, asanjffin etc. Srutajana - That which appertains to temporal matters and one sided views is called wrong scriptural knowledge. From this spiritual point of view all literature and teaching of matters relating to the commission, as well as the prevention and detection of offences, literature of fiction and impossible stories, propagation of doctrines which can not be established by logical arguments and all light vulgar and obscene literature are all instances of wrong scriptural knowledge.
·
Sruta deva - श्रुत देव - The scripture deity.
Śruta jana--Verbal testimony, Scriptural knowledge.
Sruta-apramanya - श्रुत- अप्रमाण्यDenial of authority of Veda. Śrutajnana - Laukika, Alaukika - श्रुतज्ञान - लौकिक, अलौकिक - Scriptural knowledge-Universal, Post Universal:

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Srutajana Labdhi/Bhavana श्रुतज्ञान - लब्धि / भावना - Scriptural knowledge - Attainment/Reasoning.
Srutajana--Wrong scriptural knowledge.
Sruta kewali - श्रुतकेवली - The knowing master of scripture, Scriptural omniscient.
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Srutani's rita - श्रुतनिश्रित - Backed by scriptural learning.
Srutavacana - श्रुतवचन - Scriptural
term.
Srutavan - Scripturalist. Srutavinaya - श्रुतविनय - Discipline qua learning.
.
Subha - Auspicious, Good, Pleasant, Wholesome, Lovely, Auspicious, Gracious.
Subha bhava--Good disposition.
śubha bhāva'srayi - शुभ भावाश्रयी - Whose nature is to develop an auspicious mental make up. Subha bhāvāśrayā - शुभ भावाश्रयी - One who is self restrained and high minded, is by nature fit to develop an auspicious mental make up, just as the fortunate one who is rich, handsome and young is (by nature) fit to enjoy sensuous pleasures. Yoga - 187. Subha nāma karma - शुभ नाम कर्म - Name karma of loveliness.
Subha nāma karma - शुभ नाम कर्म - That which causes charm and beauty is the name karma of lovelines.
ity.
S-8/11.
Subhayoga-- Virtuous activ
शुभोपयोगी आत्मा The soul, that is devoted to the worship of God, ascetic and the preceptor, to the offering of gifts, to virtuous conduct, and to the observance of fasts, is of auspicious activities (or manifestation of consciousness).
Suddha - शुद्ध - Pure.
Suddha bhava - शुद्ध भाव - Pure positive aspect, Pure disposition beyond good and evil.
śuddha drsti - शुद्ध दृष्टि rightfaith.
-
$ uddhajn āna cetana - शुद्ध ज्ञान चेतनाPure consciousness of knowledge. Suddha naya-- Pure point of view.
·
Suddha parinati - शुद्ध परिणति - State of pure passionless modification manifested in the absence of Caritramoha karma.
-
Suddhi - Purification. śuddha parihāra kalpa - शुद्ध परिहार -Purificatory co-operative course. Suddhopayoga - शुद्धो पयोग Pure modes of perfect knowledge or perfect perception, Pure consciousness of serenity, Upayogauntinged with any kind of passion and engaged in experiencing the self bliss attention.
Sudra Base Born. Sukanasa - शुकनास
ment.
-
-
Pure
--
Frontal pedi
Sukavahana--parrot mount. Sukla--White, Bright fortnight,
Pure.
Sukla dhyana - शुक्ल ध्यान concentration, Genuine concentration, white/Pure meditation.
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Pure

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Sukla dhyana - 44 41 - Pure concentration - The four types of pure concentration are that of different scrip tural, shifting, that of single scriptural, that of subtle activity and that of complete destruction of activity.
S-9/39. Sukla lesya • शुक्ल लेश्या - White complex. Sukra - - Semen, Venus. Sundakara danda - शुण्डाकार दण्ड - Tapering shafts. Śūnyagara - PAR - Vacant habitation. Sinyagaravisa-शून्यागारवास-Residence in a solitary place. Living in vacant or unoccupied places such as the cave, the hill, the hollow of a tree etc. Šūnyavādi - Pact - Voidist. Śūnyavargaņā arranjar - Indifferent molecule. Švāsa - Part - Breath. svasacchvasa- श्वासोच्छ्वास - Respiration, 2880/3773 Respiration period. Ś veta mbara - paaie - A sect of Jainas
Şadadravya - 16504 - The six dravyas are Jiva, Pudgala, Dharma, Adharma, Ākāśa and kāla. Jiva tattva . 519 Tea - The very basic principle of life is Jiva or Ātma tattva, which is different from matter. It is characterised by consciousness and is capable of congnising itself and others; and it is immaterial and eternal, But it is found conjoined with matter, accommodated in the body assuming various
mo forms of life and wandering through different lives in the transmigratory career). Pudgala tattva - yaura Ora - All the concrete objects, perceptible by senseorgans, from the primary atom to the Mahāskandha are different forms of Pudgala. Dharma and Adharma - Epifth 37erfAre such subtle, unseen and immaterial principles as serve the mediums of motion (Dharma) and rest (Adharma) for the Jivas and Pudgalas. Akasa . 3719771 - Ākaša or space gives location and accommodation to all other substances. Kalam - Kāla or time marks the present state of all substances, their changes and gives rise to the notions of earlier and later. Sad laksana vyakhya . षड्लक्षण 14-Explaination of six characteris
tics.
Sadavasyaka- षडावश्यक - Six daily duties - Equanimity, Praising, bowing, repentance and renunciation and giving up attachment for the body are the six daily duties which should be ob served. Şad - dāru . org 676 - Pillar, made generally of wood.
Şat kāla - POSTS - Six periods. Şatkāyajīva - Teatre vita - Six body bios. Sat paksi katha - षट्पक्षी कथा - Six winged isputation.

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Ħ (s)
dows
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Sacitta pidha na - Hrafn - covering food with things containing organ
isms. Sabhā - - congregation.
Sacittasambandhahara सचित्त सम्ब
MER - Food place near one sensed Sabhāgāra · FYTIR - Auditorium.
organisms. Sabha mandapa - सभा मण्डप - Same
Sacittasambandhahara सचित्त सम्बas ran ga man dapa.
न्धाहार - Food containing one sensed Sabhamarga - 4147f- An elaborate
organisms. ceiling comprising multiple coffered
Sacitta sammisrahara - सचित्त सम्मिcusps. Sabhāpati - rfa - President.
STER- Food mixed with one sensed
organisms. Sabhya - 109 - Member.
Sacittasammisrahara- सचित्त सम्मिSacchastra paratantrata . सच्छास्त्र
STER- Food place near one sensed or- the dependence of rightscrip
ganisms. tural texts. Sacelaka - Hot - With clothes.
Sadacara - HRER - Gentlemanly
conduct. Sacetana - Fara - Animate beings,
HGTOR - (Sadācāra - Gentlemanly Living things
conduct). By gentlemanly conduct are Sacitta - fat - With living matter, to be understood a fear of popular disone sensed organisms, animate with approval, an enthusiasm for helping the consciousness.
needy, gatetfulness, a noble type of Sacitta - Hrah - Which is associated
readiness to be of use to others, a
praiseful attitude towards the nobleones, with consciousness is sacitta. That is
complete absence of demoralization living matter.
S-2/32.
while in misery and likewise, humility Sacittābāra - Hfeller - Eating ar
while in prosperity to speak only at an - ticles having life.
opportune moment and not much, not to Sacittà bāra - EfatIER - Food con
contradict (in practice) one's own utter
ances, an implementation of the vows taining one sensed organisms.
taken, an observance of the religious Sacittamisrāhāra - fara FAAMER -
practices traditional with one's family, Eating mixed articles with those bav- not to spend money on things that are ing life.
unworthy and always to spend it on Sacitta niksepa - Hrara Firena - Placing those that are proper to preserve in the food on things with organisms such
activities that are of a primary type (i.e.
are specially fruitful) to give up lethas green leaves, Placing the food on
argy, to follow the popular customs, to sacita (with life) articles.
maintain proprieties in everything that Sacitta paradravya - सचित्त पर द्रव्य - one's, not to indulge in reprehensible living objects in the environment. acts even on the point of death.
Yoga - 126-130.

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Sadasiva- सदाशिव - The doctrine that the soul was never actually bound by the karmas.
Sadharmavisamvada-सधर्माविसंवादNot quarrelling with brother monks, saying this is mine, this is your's. Sadbhava - Possession. Sadeha - Embodied. Sadguņocchadana - सद्गुणोच्छादन - Concealing good qualities present in others.
·
Sadṛśa - - Of the same kind. Sadvedya--Karmas producing feeling of pleasure.
Sajatlya -- Homogeneous. Sahabhāva - सहभाव - Synchronous
occurence.
·
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Sahabhavi- - The simultaneous or intrinsic aspect.
Sahacara HR Co-Occurrent.
Sahaja - Natural.
-
·
Sahakari - Co-operative auxiliary factors.
Sahakari karana - सहकारी करण - Attendant cause. Sahakaripanā - सहकारीपना - Aux - iliary conditon.
Sahasraku ta- - Pyramidal shrine model with thousand (numerous) figures of jinas. Sahanavasthāna bhāva सहानवस्थान
- The non-conguent opposition. Saharpana - सहार्पण - Simultaneous presentation, Co-presentation. Sahasra - varsa - - Millennium.
Sahetuka -- Determined by condition.
Sahopalambha - सहोपलम्भ - Simultaneous apprehension.
Saji va -- Animated, Spirited. Saji vata - सजीवता - Elasticity. Sajja - सज्जा - Framewook. Sajaga - सजग Alert.
Sajjā pattikā - सज्जापट्टिका - Moulding.
Sajjā patti-- Ornate moulding.
Sajjita-Decked.
Sakendrita - Concentric. Samacaturbhuji - समचतुर्भुजी -1
-Rhom
bic.
Samacaturasra - समचतुरस्र - Straight, Square in design.
Sama caturasra Samsthāna-समचतुरत्र संस्थान - Perfectly symmetrical body, A proportionate symmetry of the body. Sama dhārā - सम-धारा Even sequence.
Samavaya 494 - collocation. Sadguṇa- - Existent qualities. Sahabhava. सहभाव - Synchronous
Occurrence.
Sakala
- Perfect.
Sakal samyama - सकल संयम - Absolute conduct.
SakalĀdesa - सकलादेश - Complete
statement
सकलादेश तथा विकलादेश - Each of the sevenfold predications is both a synthetic and an analytic one. A synthetic statement is the statement presenting with the help of the pramaņas a thing which has an infinite number of differentes and modes at once as an undifferentiated whole, the identity in
-

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ment.
respect of time etc., being either made prominent or being foisted upon it. Opposite to that is the analytic stateP. 4/43-45. Both these two kinds of the pramā ņ as reveal their respective objects by means of their capacity to do so, when obstacles to them are removed in a peculiar way. P. 4/46. They reveal the objects, not because they arise from the objects nor because they have a form, similar to that of objects. For these are also found to be connected with other phenomena. P. 4/47. Sakasaya - सकषाय Imbued with passions, Actuated by passion. Sakasa ya - सकषाय- Associated with passions.
Sakendrita valaya - सकेन्द्रित वलय
concentric rings. Sallekhana - सल्लेखना - Passionless end.
-
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1
Sallekhana - सल्लेखना - Sallekhanā is making the Physical body and the internal passions emaciated by abandoning their sources gradually at the approach of death. The householder observes sallekhana at the end of his life. If there be no willingness sallekhanā can not be forced on one. If there is liking for it one does it oneself.
S-7/22.
सल्लेखना
Sallekhanā - Somadeva says that the practice is to be followed when the body is about to perish, like a dry leaf or a lamp without oil. The hour of this last act of life comes when eveyday the body loses strength and power of enjoyment, and is beyond remedy. Self restraint, study, austerities, worship and charity all become
useless if the mind is not pure at the last hour of life. Just as the training of a king, who has learnt the use of weapons for twelve years, becomes useless if he faints on the battlefield; similarly the past conduct of a saint is of no avail if his mind is impure at the end. One
should renounce ones affection for friends, infatuation with riches and illwill towards enemies, and then take proper steps (that is, resort to Sallekhana) after confessing all sins before the head of the congregation. Food should be gradually given up and then beverages, both sweet and pungent; and one should thereafter abstain from everything with ones mind fixed on the five Parmes thins. There are five factors that destroy the efficacy of Sallekhanā; the desire to live longer, the desire to die to avoid suffering, longing for friends, recollection of past happiness and desire for happiness in the next life. Y.C.P. 421. Sam - सम् The preposition 'sam' means one state of being. For instance Ghee becomes one with the thing mixed. Similarly oil also. S-7/21. Samabhirūdha - समभिरूढ़ - Conventional, Subtle, Etymological standpoint, Specific point of view.
समभिरूढ़ - is one in which meanings of words are distinguished in accordance with their different etymologies. Thus, etc. समभिरूढ़ाभास - But if anybody thinks that corresponding to the different synonyms, etc. there are different individuals he commits समभिरूढ़ाभास.. Samabhirudha naya - समभिरूढनय Conventional purport.
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Samarūpa - 7464-Stereotyped, Uni
fying..
Samarūpi - 44 - Symmetry. Samatala - समतल - Flat. Samakalabhavi vastu- समकालभावी ARE - Synchronous phenomena. Samakalina - 44161a - Coeval. Samakendrita - 44df5a - Concentric. Samaksipta- सम-क्षिप्त - A variety of concave ceiling. Samanantara pratyaya • समनन्तर
rupa- The immidiately preceding cognition moment. Samanaska - 44*** - Rational being endowed with mind. Samantanupata kriya - समन्तानुपात fenyl- is leaving excrements in places frequented by men, women and animals.
S-6/4. Samanupāta - 9749416 - Unsullied. Samanurūpa - 49494 - Coeval. Samanvaya - 14-024 - Synthesis. Samanvita - fan - Tempered. Samarasi bhava- समरसीभाव - State of equality. Samartha karana- समर्थकारण - Ef
Samavasarapa - 1949 - Congregation hall, preaching ball of a Jinabuilt by gods with seats apportioned for gods, men and animals to hear the sermon which a Jina delivers after enlightenment, The fascinating auditorium of the Tirthamkara. Samavasarana-समवसरण- The word Samavasarana is derived from sama, meaning general that is common or a dispassonate state and avasara signifying opportunity and meants the place where all have a common opportunity of acquiring the wisdom divine or in the alternative, where souls get the opportunity to attain to dispassion. Samavāya - 94974 - The necessary relation. Intimate relation. Contemporaneous causes, Inherence. Samavayadrsti- समवाय दृष्टि - Reconciliatory spirit. Samavaya sambandha • समवाय
2)- Intimate relation, Inherentrelationship, inseparable relation. Samavayi kārapa hari aku - material cause. Samaya - 449 - The self, The Knower, system, Instant, moment which is the manifestation of infinite number of ultimate distants, Time point of instant, Unit of time, Instant. Samaya - 1424 - To become one is samaya. Samaya prabaddha-4499615-Units of bondage, Instant effective bond. Samaya rasi-7429 TIFI - Instant set. Samaya sara - 44 HR - Pure soul, the essence of soul. Samayabhasa - समयाभास - Unreal doctrine.
ficient cause.
Samatala - 446161 - Smooth. Samatalavitara- समतल वितान - Ceiling of flat uniform level, Usually adorned with friezes in registers. Samatā - 4611 - Equanimity, Inclination, Sense of equality. Samatā bhāva. 46714419 - Sense of indifference of evenmindedeness, Principle of balanced inclination, Equanimity.

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Samayapavartana - समयापवर्तन - In- stant reduction. Samācara - HER - Equanimity of right conduct or unvarying and uni- form conduct or the conduct common to entire monastic order. FHTER - Samācāra-Samacara stands for right conduct, that is to set off activities performed by the cultured.
Āvasyaka Niryukti V. 665 The Mūlacarā explains samācāra as equanimity or right conductor unvarying and uniform conduct (sama ācāra) or the conduct common to the entire monastic order.
Mülācāra IV. V 123 Samada na Kriya - 44IGA 21 - is the tendency of the ascetic to neglector violate the vows after having taken them.
S-6/4 Samadhi - Hufet - Trance, Parity, Equality. Samāhāra - HIER - Unified aggregate. Samana - 4419 - Akin, Align, Analogous. Samāpti - 44114 - Termination. Samāna tantra - 499 T - Allied system. S Samanāntara - HIIR - Transverse. Samarambha - HRTY - Preparation, Prelude. Samārambha - #4R*** - Collecting the necessary materials for violenceetc is preparation. Samaropa - R19 - False apprehen. sion, Superimposition or fallacy, Wrong perception.
समारोप - Samaropa or superimposition consists in determining a matter to be what it is not. It is of three kinds, viz., Viparyayaorillusion, Samsayaor doubt and anadhyavas āya or inattention.
(P-1/8) Sambaddha - Home - Articulated. Sambaddhatā - - Proximity. Samāsa - FH - Compound. Samāvis ta - Free - Subsumed, Incorporated. Samayasara . समयसार - The term Samayas āra means the essential nature of the self. This absolute ultimate unity is transcendental in nature. Hence the various appellations based upon different points of view really have no relevancy in that state. HURRE-Samayasāra (The essence of soul)-The soul is bound with the Karmas not bound with them the theses are (paksas) of nayas. What is beyond these theses is the essence of the soul.
Samaya-Verse - 152 Those who leave attachment of all theses and are safe within their identity (svarūpa), enjoy the nectar with a peaceful mind being free from the network of the mental vicissitudes (Vikalpas).
Samayas āra Kalaša verse - 70 Sambandha - Phot - Association. Sambhava - 49 - Probablity, Origination. Sambhāvanā - YEHICATI - Presumption. Samiti . fifa - Carefulness, Discipline. Samiti - fifa - Carefulness. Careful movement in order to avoid injury to organisms is regulation or carefulness. Sambhā saņa - 90 - Debate.

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Sambhuti fa - Origination. Samkṣepatah -:- To sum up. Samkṣipta -- Abridged. Sami pavarti --Corresponding.
संग्रहनय - Samgrahanaya - Is one in which only the universal is taken note of, the particular being quickly overlooked.
It is of two kinds Para and apara (corresponding to पर and अपर सामान्य of Vai se sikas. संग्रहनय is one in which pure substance is apprehended in its highest universality, that is as pure H, all the fagas (Particulars) being overlooked. When, however, an aggressive statement is made denying the fasts we pass अपरसंग्रहनय Aparasa mn grahanaya When the द्रव्यs viz. धर्म, अधर्म etc. are apprehended under the one head of
form नय toनयाभास.
-
-
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-
and their particular features viz. धर्मत्व, अधर्मत्व etc. are overlooked, it is a case of अपरसंग्रहनय. अपरसंग्रहाभास - When, however, you do not rest content with grouping f, अधर्म etc. together in one class viz. द्रव्य, but go a step further and deny their particular distinguishing traits (विशेष), you fall into अपरसंग्रहाभास. Samgrahalaya - संग्रहालय - Reposito
·
ries.
Samkranti Shifting from S-9/11 one thing to another. Samkīrṇa-- Constricted.
Sammūrcchana Janma सम्मूर्च्छन जन्मBirth by spontaneous generation. In the three worlds, the upper, the lower and the middle there is spontaneous generation of the body in all directions, that is formation of limbs by surrounding S-2/31
matter.
Samuccaya - समुच्चय - Inclusion. Samucchinna kriya - समुच्छिन्न क्रियाBereft of all vibration. Samuddes artha - समुद्देशार्थ - For the
purpose.
Samudghata -- Expansion of the spatial units of the soul, Extrication. Samrddha-44 - Opulent, Prolific. Samrddha saili - समृद्ध शैली - Opulent style. Samrddhi-44 - Opulence - Afflu
Samskaragata - संस्कारगत - Ritualis
ence.
tic.
Samslista - Composite. Samvara - The category that denotes the process of suppressing or blocking, the springs of good and evil is samvara.
·
Samvaraṇā -- Roof comprising diagonally arranged members crowned by bell finials. Samcaya--Hoarding, Accumu
lation.
Sam cita karma - संचित कर्म - Accumulated karmas.
Sandigdha vipaksa vrttika सन्दिग्ध विपक्ष वृत्तिक - The fallacious reason of the doubtful class. Samgatif - Correspondence. Samgha - A congregation of saints, Organisation, The congregation of the four orders of monks, Council.
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atendints
Samgha - F9 - The congregation of ascetics - The fraternity of ascetics is the congregation of ascetics. S-6/13 Samgha - Hje - is the congragation of the four orders of ascetics. S-9/24 Samghāta - MG - Conglomeration, Aggregate, Molecular interfusion. Samghata nama karma : संघात 714064- That, On the rise of which oneness or compactness is attained by the close interpenetration (i.e. without any intervening space) of space points of the bodies such as the gross physical body, is the name-karma of molecular interfusion. This is also of five kinds according to the five kinds of bodies.
S-8/11 Samgraha - #48 - The synthetic stand point, collection. Samgrahanaya - H4674 - Comprehensive stand points. Sambanana - 699 - Joint, Bodily structure, constitution. Samhanananamakarma संहनन नाम । asof - That on the rise of which the different types of Joints of the bones are effected, is the name-karmaof Joint. It is of six kinds - the perfect joint noted for extraordinary sturdiness and strength, the less perfect joint, the still inferior joint. weak joint, very weak joint, quite a weak joint. S-8/11 Samhita . संहिता - Hymm Samjna - HETI - Super imposed, Process of knowing, Impulses or animate feelings, Recognition, Mind, Reason, Linguisticsymbol, Sensation, Intellect. Samjfia - His - Ābāra, Bhaya, Maithuna, Parigraha - 17-37FER, 77, #87, fur-Sensation-Food, Fear, In- tercourse, Possession.
Samjna samjt i sambandha - HEN संज्ञी सम्बन्ध - Relation between word and meaning. Samjn a sutra - M e - The sūtras containing the technical words. Samjhi - Higit - Discursive or cognitive or scriptural, A rational being. Samjn iJivas - izi vita) - The fivesensed beings with minds are called Saṁja i Jivas. Those that are endowed with minds are calledrational beings (Saṁja i Ji vas).
S-2/24 संज्ञी के भेद - (The classification of Samja in beings). Jinabhadra gives the following classification of Samjari beings. The five classes of one sensed organisms possess ūha saṁjtrā; the organisms possessing twoormore senseorgans possess hetu-samjstā; the denizens of heaven and hell as well as the beings born of womb possess kaliki Samjñā; The samjñā of the Samyagdsrți chadmastha (a being involved in the world but having right faith) is šrutajñāna (in other words such a being possesses drștivāda samjā); the kevalins (omniscient beings), however, are free from the function of matij āna (sensuous cognition) and as such are beyond Samjñā.
S.J.P.55 Samjn itva - Fifarra - Rationality. Samjvalanya - Part - That which distrubs perfect conduct. Samkalpi himsa . PHI - Intentional injury (by mind, speech and body).

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San kara - - Intermixture, blend- ing of classes, Hybrid. Samkhyā - HCA - Number. Samkhya-pramāņa - sic-4411 - Number-measure. Samkhyata - stena - Numerable, Numerate. Samkhyata guna vrddhi • संख्यात qur - Numerable fold increase. Samkhyatanu vargana - संख्याताणु auton- Numerable atoms molecule. Samkhyeya - Hele - Numerable. Samklesa - HK - Passionate thought activity, depression. Pop - (Samprati) - The immediate successor of A soka was Samprati. With the true spirit of a Jaina be weilded the sword to help the poor and the oppressed. He expanded the Mauryan empire beyond the borders of the present day sub-continent of India and Pakistan and established centres of Jaina culture in the countries of Arabia and Persia. He founded Jaina monasteries in non-Aryan countries and sent out Jaina sages 10 propagate the Dharma there. He himself practised Jaina rules in his after life, and worked hard for the uplifting of Jainism in various ways. He erected thousands of Jaina temples throughout his empire. A. 74-75 Sampūrna virati - Hayot farfa - Total abstinence. Samrambba - ** - Planning, Endeavour, complete absorption in a plan to commit violence etc, with passion. Samrambha - - Complete absorption in a plan to commit violence etc. with passion is called sa mrambha.
S-6/8
Samsarap a-JAM - Transmigration. Samsarga - simf - Association. Samsaya - 4274 - Jeopardise, Doubt. संशय - Sam saya or doubt consists in knowledge touching the many aspects which remain undertermined owing to our not having the supporting and opposing reasons (inconnection with those aspects). For instance : what is that, a statue or a man ? P. 1/11-12 Samsaya mithyatva. संशय मिथ्यात्वThe indecisive view, whether the three gems of right faith, rightknowledgeand right conduct lead to emancipation or not is scepticism.
S-8/1 Sam sayavacani - dirigeri - Doubt-, ful. Samsāra - AR - Transmigration. Samsara cakra - Far ash - Cycle of transmigration - Desire brings karma, karma leads to Gati, Gati means body, body implies senses, senses lead to perception and perception again to desire or aversion and so on adinfinitum. But the cycle ends in the case of Bhavya Jiva whereas it is unending to the abhavyas. Samsara-Panca parivartana - HR taufacta - Transmigration five cyclic change. Samsari jiva - Ghet ta - Transmigrating soul, Mundane souls, Embodied souls, Mundane living beings. Samsari jiva. (Hartia) - Those, who undergo or are subjected to this cycle of wandering, are the transmigrating beings. This whirling-round is of five kinds, the cycle of matter, thecycle of space, the cycle of time, The cycle of

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(318) incarnation and the cycle of thought or Samsth a na nama karma - Sen ir emotion.
af - That, on the rise of which the Samskara - Hit - Adornments, structure of the bodies such as the PhysiThe tendency to recollect, linkage, De
cal body is accomplished is called the pendence.
nāma-karma of figure. It is of six kinds; Samstava - Hra - Praise.
the perfectly symmetrical body, The Samstava - Hica - Expression of upper part alone symmetrical, the lower existent or non-existent qualities is part alone symmetrical, the hunchpraise (Sastava).
S-7/23 backed body, the dwarfish body and the Samsthāna- eT - Different shapes
entirely unsymmetrical or deformed
S-8/11 of organic bodies, The assembledge of
body. bones of the skeletal structure, Shape,
Samsthana matra - संस्थान मात्र - A Configuration, Figure, Form.
specific state of existence. Hiper - Samsthāna refers to the dif- Samsthāna vicaya - irent far apa - ferent shapes of the organic bodies. Contemplation of the matter constituThese are Samacaturasra, Samsthāna,
tion or confliguration of the universe, body that is symmetrically developed;
Respecting the nature of universe and Nyagrodha Pariman dala Samsthāna,
the conditions of life therein. body that is top-heavy like the Banyan- Samsarga - pf - Association. tree; Swati Saṁsthāna, body that is Samsiddhi - sifiles - Attainment. long and thin like a sword, Kubja Santā pavān - HITCH! - Distracted. Samsthāna; hunch-backed body, Samudghāta - MCAG - Without havVāman Saṁsthāna, dwarfish bodyand ing left the primary body, the going out hun da samsthāna, an ugly mass of of a group of soul (spatial units, flesh. All these shapes of organic bod. prade šas) from the body along with the ies are nothing but the different mani secondary bodies (i.e. Karmicand elecfestationsof matterin the organicworld. tric, which two are never separable from Hence these physical forms which are the mundane soul) is called overflow of material origin can not be attributed (CET).
G.J.- 668 to the soul.
Samudghāta - Gaia - is the emanaSamsthāna - LYT - Shape - Shape tion of soul spatial units from the body is of two kinds, that which can be without wholly discarding it. Seven defined and that which can not be de- kinds of these soul emanations are fined. The regular geometrical shapes
recognised in Jaina Philosophy. such as the circle, the triangle, the rect- Acura - Samudgh äta or overflow angle, the square, the globe, etc. are means the extending of spatial units of instances of the first variety. The clouds mundane souls out of body to some etc. may be various irregular shapes,
extent and then resuming their former
form. Souls do not leave their own body, which cannot be exactly described.
but extend out. There are seven occaThese are instances of latter variety.
sions when such overflow is possible :
G. J. 272

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(319) (1) aan hy uin - Pain-overflow - . (7) tammt aucura - Omniscient Emanation on account of extreme and overflow-Whenagekarma has a smaller unbearable suffering.
duration than that of other three karmas, (2) Ure Hikar - Passion over- body making, family determining and flow, emanation on accountof passion- feeling, then the soul of an omniscient ate thought activity.
conquers or overflows and expands (3) alonferans Hacen - Fluid over
throughout the whole universe in 4 inflow - Emanation on account of trans
stants, and then withdraws to its body formation into small or large fluid body
in another 4 instants and the duration of or into many such bodies. Celestials do
all four karmas becomes equal. not leave their own place, they send Samudriyadrsyacitra समुद्रीय दृश्य their newly made fluid body with ex- f - Sea scapes.. tending soul units to far off places. Samu ha - HB - Cluster, Complex, Their connection is never ceased. (4) Arufe cura - Death bed
Samū hagata - LETA - Cumulative.
Samvara - HR - Apprehension of the overflow-emanation before death for touching the place of next birth. The
pure nature of the self. Stoppage of soul extends to that point and then
karmas, The prevention of the incomcontracts and dies thereafter.
ing karmas, stoppage. (5) rec en - Electric over
HPCR - The stoppage ofinflow of karmic flow- It is possible in saints withspecial
matter into the soul. powers obtained by ascetic practices. It iCRET CT 9H - Order of Samvara - So is bad or good. If a saint gets in rage, long as the root cause, identification of his soul units emanate from his left the self with karmas persists, Psychic shoulder with electrical matter and burn activity to wrong belief, wrong knowlthe undesirable object. This is bad. A edge, wrong conduct and yoga persists. saint being compassionate at seeing These form the cause of the Bhāvāsrava famine or disease prevaling anywhere, or material karmas. Material karmas in emanates his soul units with electric their turn form the cause of body buildmatter from right shoulder. It removes ing nokarmas. Nokarmas is the cause all cause of trouble and brings happi- of Samsāra. This is the causal sequence. ness.
But when discriminative knowledge (6) STERG FACETA - Assimilative appears, the self recognises its own pure overflow - A saint in 6th scriptural cetanā nature. This knowledge leads to stage emanates a man-like white form the absence of Psychic activity relating of one cubit from his head with soul- to wrong belief, wrong knowledge etc. units. It goes to an omniscient or saint. Absence of such psychic activities leads withfull scriptural knowledge and sees to disappearence of Bhāvāsrava. When him. The saint either removes his doubt that is absent karma naturally disaporenjoys the benefit of personally pay- pears. Disappearance of karmas means ing respect to him.
cessation of Samsāra. This is the order of Saṁ vara.

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Samvega--Cultivate awe at the misery ofworldly existence, perpetual fear of cycle of existence or transmigration.
Samvrta - Samvrta is that which is covered well. That which cannot be seen is called covered or hidden. S-2/32 Samvyavaharana dosa - संव्यहरण दोष - Taking food when the giver pulls or drags about plates and the like without due care.
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Samyama sāmācari - संयम सामाचारी - Deportment qua self restraint. Samyoga-Contact, conjunc
tion.
Samyogaja bhāva - संयोगज भाव Incidental sentiments.
tion.
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Sam yojana - Setting. Samyojana dosa - संयोजना दोष Mixing up hot things with cold ones (i.e. those with cold ones) i.e. those that have ceased to besterile of life.
संयोजनात्मक
Samyojanatmaka Compositional.
Samyojita • संयोजित - Devised. Samjvalana Kas Āya - संज्वलन कषाय - Flurescent affection.
Samketa--Symbol, significa
doubt.
·
·
-
Samkramana
- Deviation.
Samskara - Impression.
Sam's leṣa Close union. Sa in 's les abandha - संश्लेषबन्ध - Physical bond.
Samsayasama संशय समा - Parity per
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Samsaya vidhi - संशय विधि - Method of debate/doubt.
Samsaya vyudasa संशय व्युदास Dispelling all questions. Samyama Self restraint or discipline. Desisting form injury to life principles and sensual pleasure while engaged in careful activity is self restraint or discipline. S-9/6 Samyama-- To restrain oneself from undesirable activities towards living beings and control one's senses is samyama. S-6/12 Samyama - संयम Observance of vows (the five vratas, non-injury etc.), preservation of careulness (of 5 kinds in walking etc., Samiti), Subduing of passions (anger etc., the four Kasayas) renunciation of activities (of mind, body and speech-Dan da) and the conquest of five senses (Indriya) is called control (Samyama) G.J. 465 संयमभाव कब होता है - By the operation of intense perfect right conduct-preventing passion (बादर संज्वलन कषाय in the 6th, 7th, 8th and 9th spiritual stages); and by the operation of mild (Sūkṣma greed in the 10th stage); and by the subsidence (in the 11th) and destruction (in the 12th spiritual stage) of the deluding () verily rises the thought activity of control (Samyama). यथाख्यात संयम कैसे होता है - Ideal and passionless() control rises by the subsidence of deluding (Mohani ya karma in the 11th stage). And the same rises necessarily also by the destruction (of the deluding karmain the 12th stage). G. J. 239. Gatha 468
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(321) Arhiva vie - Equanimity control - tion of the slightest greed (sub-class of Having adopted all (the 5 observances deluding karma-moha) has (control, of vows etc. constituents of) control Samyama which is characterised by maintaining a constantunity of restraint slightest delusion), all but entire free(Ekayāma), (which is)unparalleled and dom passion (Suksma Sāmparāya). exceedingly difficult to obtain the soul This is just slightly less than ideal and is with equanimity control.
passionless (Yathākhyāta control). G.J. 240. Gatha 470
G.J. 242. Gatha 474 SG141 14 Fita - Soul with recov- en fien - A non-omniscient ered equanimity - Having pierced (soul) with his demeritorious deluding through the old condition (of censur- (Mohan iya) Karma, subsided in the able conduct into which it fell from its
11th) or destroyed (in the 12th stage) or condition of equanimity, Samayika) the
the conqueror (Jina in the 13th and 14th soul, who fixes himself in the obser
stages) - such (a soul) is with ideal and vance of the (5 sorts of) control is with
passionless (Yathākhyāta) control. recovered equanimity.
G.J. 242. Gāthā 475 G.J. 241. Gatha 471
anfaat - Partial vowers - The right परिहार संयत - The possessor of pure
believer with 5, 3 and 4 kinds of partial and absolute non-injury control - The
(Aņu), multiplicatory (Guņa) and discilofty soul (Purusa) who with 5 (kinds
plinary (Shikṣā) vows (Vrata) (respecof) carefulness (Samiti and 3 kinds of)
tively) are called partial vowers (i.e., restraint (Gupti) always does give up
with partial control, Desa Samyama in the entirely censurable conduct (of
the 5th stage). (And) they shed the injury etc.) and maintains a constant
karmas (to a much greater extent than unity of 5 (constituents of) restraint is
the right believers in the 4th stage). certainly the possessor of pure and
G.J. 242. Gatha 476 absolute non-injury control (HTER
Two kinds of Samyama - संयम के दो fazifas 14h). (He who having lived
- Self control is of two kinds - (i) happily for thirty years from birth (and then having renounced the world) has
उपेक्षा संयम (ii) अपहत संयम । studied the (Pratyākhyāna) (the 9th Upekşā Samyama - 394144 - The Pūrva) for 8 years (Prathaktva) at the destruction of the sense of attachment feet of a Tirthan kara (is the saint with and aversion in the case of pious saints pure and absolute non-injury and) ex- who are familiar with the customs and cept at the (three) union points of time manners of the age and place and who (Sandhyā - i.e. dawn, noon and sunset have perfected themselves in the obserand at night) travels (daily a distance vance of the three Guptis (Control our of) 2 kosas. G.J. 241. Gāthā 472-73 mind speech and body)isteredupeksā A& TORTA - The soul on the Samyama. subsidential (Upāsamaka) or destruc- 314€ RA - Apahrta Samyaina intive (K sapaka ladder in the 10th spiri- cludes the observances which are known tual stage) being subject to the opera as Samitis.
S.D. 56

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31467 F - Apahrta Samyam is of three kinds, according as it is preliminary,middlingor advanced. The advanced is the characteristic of saints who will notlive in places which abound in small insects to avoid injuring them. Those who will gently remove aside the insects with the soft foot (Brush of peacock feathers) are of the middling type, while those who desire to remove them with something else, fall in the preliminary class. S.D. 56 अपहृत संयम का पालन करने या उसकी Frete te horen glaset - There are eight kinds of Suddhis (purifications) which are helpful in the observance and steadiness of apabirta samyama. These are as follows:-(1) a la (2) 2774 yles (3) format einen (4) $4799 yifa
ity, and that is like a new born child in appearance. The effect of the attainment to Kāya Suddhi is that one ceases to fear and at the same time nobody else ever fears the possessor of such a body. far yuran - Vinaya suddhi is the purification of the sense or feeling of reverence and respect, and consists in the adoration of the Tirtha n karas, Siddhas and the saints, in reverence for the revealed world of the law (scripture) in respectfulobedience to the preceptor's directions in the attainment of high proficiencey in the study and recitation of religious traditions in acquiring excellence in the knowledge of the country and age and of the human nature, and in always acting only in accordance with the guidance of the head of the order. This purification is the true ornament of a saint, it is the cause of saintly glory and is the boat which is to take one to the other shore! ईर्यापथशुद्धि - Iryapatha Suddhi is the purification, that is to say, perfection in the observance of the rule of carefulness and regards the saints movement.
- Bhiksā Suddhi is the purification of Bhikså (obtaining of food). This signifies the observance of all the rules of the esaņā samiti without faltering. The Sadhu should notallow himself to be disappointed if no food is obtained, or if he has to go without it for any other reason. He should not accept food at a house in which singing or dancing is going on, or a child is born, or death has taken place; nor in one which is used for the sale of wine, which is a prostitutes residence or which is used for any other sinful purpose. The
(7) PART yes and (8) arones ypat.
tragic - Bhāva Suddhi is the mental purity arising from the sense of delight that is itself produced from the unclouded clarity of the mind in reference to faith in the doctrines of perfec- tion and Godhood. Bhāva suddhi is the f canvas, so to speak which is required for painting the image of the divinity of the self, with the radium rays of pure conduct. drugi - Kāya suddhi is the purityof the body, that is rid of all worldly burdens (clothes, ornaments and the like), that abstains from all kinds of decorative Samskāras (bathing, un- guents etc.), that is no longer subject to physical or muscular excitations, that has its movements under proper control, that is an image of peaceful seren

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house of a lowly person or an orphan, the place which is an alm shouse, or where sacrifices are offered or where some kind of a ceremony is being per- formed, is also forbidden to be visited for the obtaining of food. That which implies the moon-like visiting of all sorts of houses - those of the rich and poor alike, which avoids disreputable householder, which does not involve the lowering of one's self-respect, but is the seeking of pure sustenance with a feeling of indifference and taken only to prevent the body from becoming unfit for spiritual progress that is termed Bhiksā. The saints remain absolutely unaffected whether they obtain any food or have to go without itor whether what is offered to them is tasty or unsavoury. Such Bhik şā alone is the abiding place of virtues. The taking of food has been described in five different ways by the wise, as follows :(1) TER - Gocara, that is like the cow who does not concern herself with the . beauty, ornaments, richness of apparel and the like of the person who comes to feed her. (ii) 378797&TUT - Akşamrakṣaṇa - Which is suggestive of a trader who applies grease to the axle of his cart to carry his valuables to the desired goal. The saint, too, bas to carry the bodily cart, containing the Jewels of virtues to the city of self-contemplation, by greasing the axle of life with the food ob- tained by Bhiksā.
Gifta 49147 - Udarāgni Pra samanawhich simply implies the appeasing of hunger, irrespective of the quality of the food with which it is to be done.
whether it be tasty or tasteless. The simile employed is that of quenching a fire, when there is no question raised as to whether the water to be used is sweet or sour (distasteful).
HIER - Bhramāhāra, that proceeds on the analogy of a bees action. As the bee gathers honey without damaging any of the flowers from which it extracts it, in the same way the saint takes his food without causing injury or inconvenience to any of the givers.
an UT - Švabhra pūraņa,i.e., filling the pit. As people fill a pit without regard to the beauty or ugliness of the material with which it is to be filled, in the same way the Sådhu should look upon his stomach which is to be filled regardless of the consideration that the food is not toothsome. प्रतिष्ठापना शुद्धि - Pratisthapana Suddhi is the purification of the manner of disposing of such things as hairs and nails, and the discharges from the nose, the mouth etc, (with full regard for the avoidance of injury to any kind of life), in conformitywith the practices of the place and time. शयनासनशुद्धि- Sayanāsana Suddhi is the purification of the place of sleeping. The Sadhu should not spend the night at a place occupied by females, low personages, thieves, gamblers, drunkards, palmists (gypsies) and the like. He should not stay at a place which contains pictures of private (bodily) organs, or in a place where men gather together for sport, play, dancing and other like pursuits; nor where a festival is taking place, where cattle are tethered or arms stored or which is used as a

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gymnasium. The places which engender a feeling of attachment and the like, and which give rise to, or are associated with exhibitions of pride, conceit, sorrow, anger and affliction should also be avoided. The muni selects such places as a cave on the side of a hill, hollows in the trunks of trees and unoccupied dwellings reserved for the use of saints by pious householders. The saint should not lie down except to sleep. He may not recline. When sleeping, he should lie only on one side and should not change to the other during sleep.
वाक्य शुद्धि Vakya Suddhi is the purification of speech. The saint should never utter speech that has a tendency to the causing of himsā (injury), fightingorexiting passions; his words should not be insulting or harsh, nor in the nature of back biting, nor should they be uttered to reveal the secrets of others. The Sadhu avoids reciting tales of love, adventure and high living and also political gossip. He seeks only to impart a useful lesson to his hearers and to encourage them to adopt the vows and to cultivate the virtue of righteousness. His discourse should be brief, sweet, agreeable and productive of the spirit of true Vairagya (renunciation) Self-praise is as objectionable for the saint as talking ill of others. All goodness comes to offer itself to him who has attained to the vakya suddhi in asceticism.
संयम के 5 भेद - Saryama is of five kinds from another point of view. These are (1) Sāmāyika (2) Chedopasthapana (3) Parihara visuddhi (4) Sukṣma samparāya and (5) Yathākhyāta. S.D. 61
सामायिक - Sāmāyika is the refraining from the commission of sin through the activities of the mind, speech and the body. This may be for a limited time or without the fixation of any limit of time. - Chhedopasthapana is
the restoring of the state of purity by proper action, or penance, in respect of a fault committed by the saint. It also signifies renunciation of certain sinful actions.
परिहार विशुद्धि - Parihāra viśuddhi is refraining from himsa. This is attained by highly advanced saints. सूक्ष्म साम्पराय Sūkṣma samparāya signifies the subduing of all the powerful passions, with the presence only of just the faintest tinge of greed. It is characteristic of saints whose enthusiasm is ever increasing in consequence of their constant engagement in refraining from the commission of himsā of the visible and invisible living beings. These are they who are able to observe all the rules of conduct applicable to saints, who have burnt up a great deal of the material of their karmas in the fire of pure self contemplation that is enkindled, fanned and maintained by the winds of right faith and right knowledge, who have destroyed the seed of the poisonous tree of evil passions by the power of steady meditation, whose remaining burden of deluding karmas is about to be destroyed and whose power of self control is exceeding by great on account of the riddance of all but the slightest tinge of greed. यथाख्यात - Yathākhyāta is the name given to the conduct of him who has attained to the purity of the souls nature by the destruction or quiescence of all
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deluding karmas. The order in which these five divisions of Samyama are described here is significant of the fact that the succeeding types are infinitely superior, in pointof virtue and merit to the preceding ones. They are all powerful causes of the stoppage of karmic influx and lead to m Gus – The term dan da signifies affliction. The daņ das are mental, bodily or vocal. In mental dan das are comprised attachment, aversion and delusion. The attachments are affection, Joking, liking, deceit and greed. Aversion includes anger, pride, dislike, sorrow, fear and disgust; and delusion consists in false beliefs and the three kinds of sex-passion or longings, that is to say the sexual cravings peculiar to the male, the female and the neuter. Bodily dan da implies such conduct as killing, stealing, striking, frightening, causing harm and the like. Vocal Daņda signifies falsehood, misleading phraseology, backbiting, harsh speech, self-praise, agitation and cruel discourse. S.D. 63 Samyak - (R) - The word Samyak, is either derivative or a non-derivative (Conventional word). When it is considered as derivative, it is derived thus. The word is derived from the root affc (अञ्च) with the preposition (सम्) by the addition of the suffix kvip (fan). Its meaning is laudatory. S-1/1 Samyagbhasa . सम्यग्भाषा - Careful speech. Samyak Caritra - Hero alfaProtection of the six kinds of organisms is right conduct. Samyak caritra - सम्यक् चारित्र - An attitude of neutrality without desire or
aversion towards the objects of external world is right conduct. Samyak caritra - (HRTE DIRE) - Right conduct. Right conduct is the cessation of activity leading to the taking in of karmas by a wise person engaged in the removal of the causes of transmigration. The attribute right is intended to exclude conduct based on ignorance or wrong knowledge.
S-1/1 Samyagdarśana - HRIGA- Belief in the real existences or Tattvas is the right faith. Samyagdarsan - सम्यग्दर्शन - Faith in the categories of jiva etc. Samyagdarsana - सम्यग्दर्शन - Right belief in conviction in one's own self.
Pu. 216 Samyagmithyadrsti - सम्यग्मिथ्यादृष्टि - Mixed right and wrong belief.S-9/1 Samyagdarsana . सम्यग्दर्शन - Right faith. Belief in substances ascertaind as they are is right faith. T. 1/2 Samyagdrști - Arriere - Enlightened soul, A soul with discriminative knowledge, True believer.
pepaya – (Samyag-darśana - Right attitude) - Umāsvāti defines right attitude as sraddhāna for the truth and explains sraddhāna as pratyayāvadhāraṇa, that is discursive determination. He further characterizes Samyagdar sana as invariable grasping of all the objects of the sense organs and the mind. Pūjyapāda Devanand i admitting the simultaneous emergence of Samyagdarsana and Samyag-Jøāna (right

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knowledge) says that as soon as the consciousness gets possession of Samyag-darsana due to the subsidence, destruction, or subsidence-cum destruction of the Darsana-moha (attitude deluding karman) its matyaj fi ana and śruta ajana disappear and there emerge mati jana and śrutaj fanajust like the emergence of heat and light of the sun on the displacement of the clouds.
Vi Bh. 536
सम्यग्दृष्टि का श्रद्धान The right-believing soul believes in the doctrines as preached (by the conquerors), but (sometimes) by the instruction of an ignorant teacher he believes in the nature of things as they are not. If on that (error) being satisfactorily exposed on the authority of sutra, he does not believe (in the truth then), from that moment he certainly becomes a wrong believer.
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G.J. 22Gāthā - 27, 28 (Samyaktva)- Perfect faith is the belief in Jina etc. That is a quality of the soul and when this arises Jffāna (knowledge) being free from errors surely becomes perfect. Dr. 41 उपशम सम्यक्त्व (Subsidential right belief) It is of two kinds (i) First ()(ii) Second (f). The duration of this is at the most one antar muhurta. From this the soul falls down to the first, 2nd or 3rd stage, if there is no downfall. (ii) द्वितीयोपशम सम्यक्त्व The second subsidential right belief. It arises in a saint in the 7th spiritual stage of perfect vows, when the saint is preparing to pass on to the 8th stage of new thought
-
-
activity along the ladder of subsidential advancement kind. He transforms the nature of the four error feeding passions, into lesser passions, and causes the subsidence of the 3 classes of right belief deluding karmas, namely, Mithy atva, Samyaktva Mithyātva and Samyaktva Prakrti Mithyātva. The right belief of this saint is called the second subsidential right belief.
G.J.-16 (2) क्षयोपशम सम्यक्त्व Destructive subsidential right belief in which there is operation of right-belief-slightly clouded by wrong belief (सम्यक्त्व प्रकृति f) the last of the 3 sub classes of
-
right belief deluding karma (Darsana Moha), and the other two subclasses along with the four error feeding passions are partially destroyed and partially in subsidence. The minimum duration of this destructive-subsidential right belief is one Antarmu hurta; and the maximum is 66 Sagaras. This maximum is made up of 13 Sagaras in the 7th heaven, 22 in the 16th and 31 Sagaras in the highest (Graiveyaka). क्षायिक सम्यक्त्व It arises by the destruction of all the three classes of right belief deluding karma and the four error-feeding passions. This is the best and highest kind of right belief. Once gained, it lasts for ever. The soul that acquires it, must attain liberation at the latest in 33 Sagaras and 2 crore purvas, minus 8 years and one Antar Muhurta. This arises only at the feet of omniscient Kevali or the all scripture-knowing Śruta-Kevali saints. सम्यक्त्व के दो भेद (Two kinds of Samyaktva) - There are two kinds of

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Samyaktva - (1) Sarāga or accompa- nied by desire and vitarāga or free from desire. It is sarāga upto the elev- enth guṇasthāna or stage of spiritual development; It is vitarāga in the last three stages. Sarāga Samyaktva has certain fundamental characteristics such as prašama etc, while Vitarāga samyakįvaischaracterised bythe abso- lute purity of the soul. Yas. 254
Ro m a fanteart - (The fundamental characteristics of Samyaktva)
14 - (Pra sama) - Prašama is restaining the mind from passions and other evil tendencies. Y.C. P. 323 Fiam - (Saṁvega) - Samvega is fear caused by worldly existence, the source of all kinds of sufferings and fleeting like a dream or a magic show.
Y.C. P. 323 Samvega is man's longing for liberation. Hemcandra : Yogaśāstra. 31947 - (Anukampā) - Anukampā is kindness to all creatures; it is the fundamental basis of Dharma. Bura - (Āstikya) - Astikya is a believing attitude of mind towards the āpta, the scriptures, the vows and the fundamental principles. Some writers mention another characteristic of Samyaktva nirveda or indifference to the world. Yas. 255 सम्यक्त्व के दस भेद - (Ten kinds of Samyaktva) - Samyaktva may also be of ten kinds according to the sources from which it is derived. These sources are 317511 - Ājñā, the command of the scriptures composed by the exalted and omniscient Arhat or Tirthamkara;
Arf - (Mārga) - The investigation of the three Jewels of right faith, right knowledge and right conduct. 3469T - (Upadeša) - Listening to the life-stories of the great men of old such as the Tirthamkaras, the cakravartins etc. FE - (Sūtra) - The code regulating the conduct and behaviour of the ascetics.
th - (Bija) - A clue to the understanding of all sections of the doctrine.
ietu - (Sank sepa) - Summary knowledge of the main topics, topics of the system, āpta, sūtraor the sacred canon, the vows and the categories. farfiir - (Vistāra) Comprehensive knowledge of the vast canonical literature consisting of the twelve an gas, the fourteen pūrvas and the Prak i rņas. 3ref – (Artha) - Personal conviction in matters connected with the sacred lore.
TOMIC (Avagādha) - Profound knowledge of some part of the three fold Canon. PHIQ11C - (Parm āvagādba) - The conviction ofaman possessing the three kinds of supernatural knowledge, viz., avadhi, manahparyya and kevala.
Y.C. 323 percha ato 25 - (Twenty five hindrances to Samyaktva) - Somadeva enumerates twenty five hindrances to Samyaktva known as drgdoșathe three kinds of Mūdbatā, the eight madas, the six anāyatanas and eight defects, saņkā etc. The three kinds of Mūdhatā are lokamüdhată consisting of stupid popular customs such as dips in sacred water; Devam ūdhatā or the worship of false deities, ghosts, spirits and the like; and

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stiis UISLI IS
Samayamūdhatā or following the lead admirer of spiritual merits, and so on of those who profess false doctrines and so forth. Since Samyagdarśana is such as astrology, magic, lore etc. The the same thing as bodhi and since eight kinds of mada or pride are pride Bodhisattva means the person-well of birth, family, beauty, wealth, intel- advanced on the way to welfare-who is lect, knowledge of the scripture, honour possessed of bodhi in the utmoșt meaand power respectively, as explained in sure, the person called San the Bhāsya on Tattvārthasūtra IX/6. even literally the same as the one called What is not āyatana or abode (of right Bodhisattva. The noble ones attribute faith) isanāyatana. The six an āyatanas the epithet Bodhisattva to a person who are a false deity subject to passion and is possessed of the supreme type of hate; the followers of such a deity, false wisdom or to one who will become a austerities, those who practise such Tirthařkaraon accountofhis Journey austerities, false scriptures and the fol- towards moksa pursuing the path it does. lowers of such scriptures. The group of Yoga-270-274 eight defects consists of samkā, “Samyaka irya - H277 $aTf - Carefulkāṁksā vicikitsā, Mudhadr şti, Lackness in walking. of upagūhana, Lack of sthitikaraņa.
Samyak jñāna - Yele FIT - Right Lack of Vātsalya and lack of
knowledge is a knowledge of one's own Prabhāvanā.
self.
Pu. 216 Commentary of Dravya samgraha.
Samyagjn āna - HRIS - KnowlVerse 41.
edge of real existences or tattvas withHelene at arraÀ THAT – (The
out doubt or error is right knowledge. comparison of a samyagdrsti with a
Samyak jnana - F4R14519 - KnowlBodhisattva) - It is a man occupying this stage of spiritual development (i.e.,
edge of scriptures such as Acarā nga is it is the Samyagdr şti) who has been right knowledge. designated Bodhisattva by others (i.e. Samyak Jn āna - (PRICE FITA) - Right by certain Buddhists); for this man sat- knowledge. Knowing substances such isfies the entire description of a as the souls as these actually are is right Bodhisattva. The others (i.e. the up- knowledge. The attribute right is inholders of the doctrine of Bodhisattva) tended to ward off uncertainty, doubt have said that a Bhodhisattva's body and error in knowledge. S-1/1 (possibly) commits a depraved act but FREI - Samyag Jiāna is the denever his mind; this is a fit description
tailed knowledge of real nature of the of our man (i.e. of a Samyagdr sţi as
ego and nonego, is freed from Saṁ saya well. Again, both (a bodhisattva and a
(doubt), vimoha (perversity) and Samyagdr şți) share the same descrip
vibhrama(Indefiniteness) and is of many tion inasmuch as both are lovers of
varieties.
Dr. 42. doing good to others, intelligent, pur-'
Samyaktva kriya. सम्यक्त्व क्रिया - is suer of the right path (i.e. the path conducive to moksa), high-minded
that which strengthens right faith, such

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IN
(329) as worship of the true) God, the pre- Samyukta - Filati - Clustered. ceptor, the scriptures and so on. Samvigna · vifara - Geniunely deSamyamāsa myama - Mi4H -
tached from the world. Mixed disposition of restraint and non
Samvrkta siqan - Webbed. restraint.
Samvrata - Hqe - Covered. Samyata - 148-Disciplinedabstainer, Temperate, Restrained.
Sarā gasamyama - RIR44 - AscetiSamyatasamyata - संयतासंयत - Par
cism with attachment. tial self control.
Samyoga - Hem - Association, ConSamyatasamyata - संयतासंयत - Stage
junction. of partial vows.
Samyojanā - TV - Lay out, Mild. Samyaggamana gamana - सम्यग्गमना
Samyukta - siyaht - Multiple. 746 - Careful movement.
San digdha - Hifan - Doubtful. Samyagmithyatva - Herning -
San digdhasadhanavyatireka-संदिग्ध Mixed right and wrong belief.
साधन व्यतिरेक - Doubtful concomitance Samyaggraha niksepa - सम्यग्ग्रहनिक्षेप
in difference in respect of probans. -Careful placing and removal of things.
Sa n digdhobhaya vyatireka . Samyak - Riot - Authentic, Right
vifcresterea afacto - Doubtful con
comitance in difference in respect of preceding.
both. Samyak anubhava - HR16 37649 -
Sāmsarika - Fisifat - TransmigraAuthentic cognition.
tory. Samyakesana . सम्यक् एषणा - Carefulness in eating.
Sandigdha sādhyānvaya - rifera Samyakesana - सम्यक् एषणा - Care
118211-04 - Doubtfulcon-comitance with ful eating.
the probandum. Samyak mithyadrsti - सम्यक् मिथ्या Sandigdha sādhyanvaya vyatireki - sfe- Right wrong believer.
afara Atelie afkast - Doubtful Samyak purus artha - HR1Fg9tef -
concomitance in agreement. Right exertion.
Sandigdha vipaksa vyavrttika - Samyaktva prakrti mithyātva ·
Fifcret farget info - Whose non
existence in the heterologue is a matter Farrafa gefa feina - Right belief
of doubt. slightly clouded by wrong belief.
Sandigdhāsiddha - fifcrenfee Samyak pratyayavrtti - सम्यक् प्रत्यय
Doubted cum non-existent, Unproved for - A proper feeling of ascertainment.
because doubtful respect to location. Samyoga - Heim - Conjunctive rela
Sandoha - सन्दोह - Heap. tion or conjunction, Fear of mundane
Samgati - hsfa - Alignment, Compatexistence, Co-incidence existence, Co
ibility. incidence.

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(330) Samghā ta-tan-Composite bodies, (fafefioerit:), with the use of the word Collection.
Syāt - BIC (PIBG Sifonai:) singly Samgitavaditrakatha-सङ्गीतवादित्र andjointly (पृथग्भूतयो:समुदितयोश्च) with720 - Talk about singing and music. out inconsistency such as that arising Samgraha - HYE - Synthetic. from conflict with trua (3fakta = Sañ kalanaji ana - HMASIH-Syn- trencamenfer) as the result of thetic Judgement.
inquiry (994981100) about each of the Sankalana - H - Addition. different predicates (ETH) of a thing Sankara - H - Intermixture, Con- such as Hra (existence) etc. For exfusion.
ample - Sankhya vyabhicara-संख्या व्यभिचार . 1.स्यादस्त्येव सर्वम् - Statement of affir- Irregularities of number.. mation made singly (इति विधिकल्पनया Sanmätra - 19- Pure existence. 7 45). Sannikarşa - fonet - Connection, 2. RIITTA HA - Statement of neSense object contact, Continum, Se- ___gation made singly (इति निषेधकल्पनया ries.
farita). Sannikata - af 47€ - Adjoining. 3. Fire Proieta (sfa ut Sanmipatika bhava - सन्निपातिक भाव विधिनिषेधकल्पनया तृतीयः) Statement - Collective phase.
of affirmation and negation made conSantā navāda - 9 - Doctrine jointly, but in such a way as to avoid of continuum.
inconsistency which can be done by Santulita - Ta - Symmetrical.
making the affirmation and the negaSapaksa - 1987 - The obstruction of
tion one after the other (क्रमश:) positive instances, Similars of theabode,
4. PIIGaragarda (sfa qurua Homologue.
fafafrecht age:) - Statement Sapāta - 4412 - Flattened.
of indescribability arising from making Sapradeśa - 19821- With space points.
affirmation and negation conjointly, and
also simultaneously, thus involving a Sapratipakş i prakrti - Hyfayeit contradiction which can be got over by ughfa- Configuration with counter as- making the statementofindescribability. pect.
5. स्यादस्त्येवस्यादवक्तव्यमेव इति Sapta bhangi - 6451 - The theory
(4504:) - Statement of affirmation of sevenfold predication, Seven com
and indescribability made conjointly, binations.
the latter, which arises from combining ATHST - Seven Modes; A statement
affirmation and negation simultaneously
and yet without running into the absur(वचनविन्यास:) in seven different ways
dity of self-contradiction, being added be mentioned here- to the former affirmation. after - of affirmation and negation

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(331) 6. Riia riigaaraha (fa Piata - In some respects everyनिषेधकल्पनया युगपद्विधिनिषेधकल्पनया thing is inexpressible, the fourth predia 16:) - Statement of negation and
cation consists in such affirmative and indescribability made conjointly, the
negative statements made latter, which arises from combining
simultoneously. affirmation and negation simulta
स्यादस्त्येव स्यादवक्त्व्यमेव - In some reneously and yet without the absurdity
spects, everything is existent, in some of self contradiction, being added to the
respects, everything is inexpressible. former negation.
The fifth predication consists in an af7.स्यादस्त्येवस्यान्नास्त्येवस्यादवक्तव्यमेवेति
firmative statement together with a
combined affirmative and negative state(इति क्रमतो विधिनिषेधकल्पनया
ment made simultaneously. युगपद्विधिनिषेध कल्पनया च सप्तमः)
P. 4/19 Statement of affirmation and negation PAMATA PIGO Chata - In some made conjointly but successively,
respects, everything is non exestent in joined with that of induscribability
some respects everything is inexpressarising from combining affirmation and
ible. The sixth predication consists in a negation simultaneously and yet with
negative statement together with a comout the absurdity of self contradiction.
bined affirmative and negative stateHATHST -The law of sevenfold predi
ment made simultaneously. cation consists in using seven sorts of
P. 4/20 expression, regarding one and the same स्यादस्त्येव स्यान्नास्त्येव स्यादवक्तव्यमेव - thing with reference to its particular
In some respects everything is existent; aspects, one by one, without any incon
in some respect, everything is non-exsistency, by means of affirmation and
istent; in some respects, everything is negation, made either separately or to
inexpressible. The seventh predication gether, all these seven expressions be
consists in an affirmative anda negative ing marked with insome respects (Syat).
statements, made one after the other P. 4/14
together with a combined affirmative PUIGIRO - It is in this way, in some and negative statements made respects everything is existent. The first
simulataneously.
P. 4/21 predication consists in such an affirma
विधिनिषेध प्रकार की अपेक्षा सप्तभङ्गी - tive statement
P. 4/15
Although regarding a thing, an infinite Pelikula - In some respects, every
number of predications may be made, thing is nonexistent. The second predi
there can be only seven predications cation consists in such a negative state
consisting in various ways of affirmament.
P. 4/66
tion and negation regarding the thing स्यादस्त्येव स्यान्नास्त्येव - In some re
considered in one of its particular modispects, everything is existent in some
fications. For relations of any mode to respects it is non existent inexpress
a thing can be of seven sorts and those ible, the third predication consists in
are of seven sorts because there can be such affirmative and negative statements made one after another.P.4/18
only seven modes of questioning. And

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that too again is of seven modes because there can be only seven forms of doubt (regarding) the nature of a mode. And that again is of seven sorts because a particular modification of a thing under one's observation is found to have seven forms. P. 4/38-42
Saptaparna-of- A seven leaved
(332)
tree.
Sapta Prakrtis - सप्त प्रकृतियाँ - The real immediate condition of salvation is the suppression or annihilation of sapta prakrtis or seven fundamentals. Kinds of Karmic matter. These are - 1. Anant anubandh i krodha.
2. Anantanubandhi Māna.
3. Anantanubandhi Māya.
4. Anant anubandhi Lobha.
5. Samyaktva
6. Mithyātva.
7. Samyak Mithyatva.
These seven constitute the Sapta Prakrtis. The Prakrtis 1 to 4 are subdivisions of caritra Mohani ya and the other three of Darshan Mohaniya. If these get abated then there is the chance for Samyak Darsana or right belief. Sapta tattva - सप्त तत्त्व- Seven tattvas are Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjarā and Mokṣa. Sapta tattva. सप्ततत्त्व
Seven prin
ciples.
-
·
Sapta sakha सप्तशाखा - Door frame with seven ornate jambs.
Sapta vyasana सप्तव्यसन - The seven kinds of great evils.
सप्त व्यसन The seven kinds of great evils are hunting, eating flesh, drink
ing, stealing, gambling, lying and prostitution, that is sexual looseness. S.D. 16 Sapratipaks i hetvā bhāsa - सप्रतिपक्षी हेत्वाभास - Counter aspect hypothetic fallacy.
Sapratis thita pratyeka vanaspati - प्रतिष्ठित प्रत्येक वनस्पति - Common bodied individual vegetable. Saptapar na सप्तपर्ण scholaris.
Saradala HRG - Lintel, Architrave. Sarasata - सरसता - Delicacy. Sarpakāra - Serpentine. Sarpila-ft-Serpentine, Voluted.
Sapta ra'sika - सप्तराशिक
Rule of
seven.
.
-
Saraga One who makes an effort to put an end to worldly existence, but has not given up his desires is called a Saraga. S-6/12 Saraga Samyama - सराग संयम - The Samyama of one who is a saraga or Samyama with attachment is Saraga Samyama. S-6/12 Sarala - Erect, Smooth, Slight. Saralata - सरलता - Naivety. Sarva - सर्व - All
Sarva Complete.
-
-
·
-
Alstonia
Sarvadarsana - - Omnivision. Sarva dhara सर्वधारा Total se
quence.
Sarva dhana - - Total sum. Sarvagata -- Pervading everywhere, All permeative.
Sarvaghati karma सर्वघातिकर्म Karma which destroys totally the soul's essential attributes.
-
-

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Sarvaghati prakrti - सर्वघाति प्रकृति - Totally destructive configuration. Sarvaghati sparddhaka - सर्वघाति
-Intense karmas, Karmic matter which obscure wholly, Totally destructive supervariform. Sarvajna--Omniscient, The all
knowing.
Sarvatantra siddhanta सर्वतन्त्र सिद्धान्त - Doctrine accepted by all schools. Sarvauşadhi rddhi - सर्वोषधि ऋद्धिAll medicine prodigy. Sarva vinasaka
सर्वविनाशक
Omnidestroyer. Sarvathaikānta dr sti - सर्वथैकान्त दृष्टि
·
·
-
Absolute position.
सर्वथा दैववाद के विरुद्ध आपत्ति - (Objection against absolute karma-determination) - If things are accomplished solely by the fate (or karmas), then it can not be maintained that fate can also be determined by effort (puruṣārtha). If fate is determined by another fate then emancipation becomes impossible and effort fruitless. Apta-verse 88. Sarva virati caritra - सर्वविरति चारित्र - The capacity for full renunciation. Sarva vyapi - ubquitous. Sarvatmana - Totally. Sarvatobhadra - सर्वतोभद्र - Same as caturmukha, A shrine with four faces, A shrine-model with images on the four faces. Sarvatobhadrika - सर्वतोभद्रिका Ashrine model with images on the four faces.
Sarvarthasiddhi - सर्वार्थसिद्धि - The celestial beings of Sarvarthasiddhi are
of superior excellence. And from the etymological meaning of the word, they are of one birth, that is reincarnated only once. The final body is with reference to human body. S-4/26 Sarvarthasiddhi - Hafeffefs The exposition of ultimate reality, the essence of the supreme and immortal teachings of lord Jina, called Sarvarthasiddhi by which learned deserves to be contemplated incessantly by the venerable seeking celestial happiness and eternal bliss. सर्वार्थसिद्धि - The name literally means all desires gratified. Those who are born in this region are literally without any further ambitions. They have practically reached the end of their Journey, and have only one more earth life to go through. They know this fact, and are consequently, filled with a serenity of mind that is not easily appreciated, except when actually realized. The burden of the soul is much lightened already in their case, the desiring nature has been almost wholly eradicated. The place of Nirvana, the blessed abode of the perfect men who are above death and disease and decay, in other words of immortal Gods, is only a few hundred Yojanas (One Yojana 2000 Kosas or 4000 miles) above Sarvarthasiddhi. The land of this super heaven itself is of a kind of material that gleams like precious stones. There are no ladies any where in super-heavens; and Sarvarthasiddhi is likewise free from their presence. The devas who are born here are rid of sexual carvings, and they pass their time in the enjoyment of peaceful serenity. They are very longlived, their term of life being measured,
=
-

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not in years, but by way of analogy, in oceans of years. They all live for thirty three Oceans of years; and premature death is unknown and impossible for them. The effect of their meritorious work in the earlier stages of life's Journey, towards the goal, enables them to manifest a great deal of the hidden virtue of the spiritual nature in them. They enjoy the peaceful bliss, springing from within their souls being, although it is somewhat tinged with the material nature, that still remains to be eradicated. Sexual craving is like thirst when one is suffering from high fever, and is only felt by the man who is a slave to his senses. As he who has got no fever to make him thirsty does not regard iced water as gratifying, so will not he who is not afflicted with sense craving ever regard sex-indulgence as adding to his joys. Thus he who has brought his animal nature fully under control, is rid of the craving and will not miss the excitement any more. The Ahamindras have no regrets, no needs, nor longings for any kind of sense produced pleasure. They do not even care to visit other places in the heavens or on earth, and are ever filled with the innate delight of the soul. Sarvarthasiddhi - Hafeffores Sarvārthsiddhi by Shri Pūjyapāda is the oldest extant commentary on Tattvārthādhigam sūtra by Shri Umāsvāmi. It is noted for its depth of thought and simplicity of expression. This famous work is a compendium of all aspects of Jaina religion and Philosophy. The author's literary skill is evident in the charm and beauty of his style. His mastery of Philosophic thought is clear from bis lucid exposi-
tion of the complex reality. The greatn ess of the work can be realized from the fact that the great logician Akalan ka deva, thought it fit to base his well known commentary of Rāja vārtika on Sarvärthasiddhi.
A. Chakravarty. Sarvavadhi - Hatarie - The perfect clairvoyance, Full visual knowledge. Sarvosadhi rddhi - सर्वोषधिऋद्धि - Where the wind even that has touched the body of the saint becomes endowed with the curative virtue. Sarvottama - 491614 - Superb. Sat - HC - Being, The real entity, Existent, Existence. Sat - HG-Existence - Existence (being or sat) is the differentia of a substance. Existance is characterized by origination, disappearance (destruction) and permanence.
T. 5/29-30 Sat - Hal - The word sat is a laudatory term.
S-7/14 सत्कार्यवाद - The Samkhya theory of identity of the cause and its effect. Satpurusa and Mahāpuruşa - (Hype 79. HETYT) - These are two . lords of Kimpurursas. S-4/6
EL - (Sat - Existence) - Sat has been defined as the copresence of origination, decay and permanence.
Alapa - 5/30 There is no creation without destruction, no destruction without creation, no creation and destruction without persistence, and no persistence without creation and destruction.
P.T.D. - P.- 136 All substances are diversified with respect to their origination, decay, persistence, attributes, modes, names, differ

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entia and purpose. Still from the view point of existence they are not so distinguished. Reality assumes such a form by nature. J. P. S., P. - 125 Sat-Vastu, Artha, Vidhi - • सत्-वस्तु, 372f, fafa-Being-Object Gauge, Method.
Satsvaru pa- - The quality of being, Existence, Own nature. Sat prarūpaņ à - सत् प्ररूपणा - Being presentation.
Satta Substance, Existence, Esence, Substantiveness.
Satta-Maha, Avantara
(335)
सत्ता-महा, 319-Existence-Total, Individual.
Satta samavāya - सत्ता समवाय - Inherence of existence.
Sattva - Subsistence, State. Sattva vyucchitti सत्त्व व्युच्छित्ति
State extermination.
-
·
-
Satkara - सत्कार Reverence. Satkara-Puraskara - HRR - Reverence and honour (Good as well as bad receptio.), Commendation. Satkāya drsti - सत्काय दृष्टि - The doctrine of permanent self substance. Satkāryavada - सत्कार्यवाद - The doctrine that effect is non-different from the cause.
Satpratipaksa - - Counterbalance.
Satpratipaksa hetu - सत्प्रतिपक्ष हेतु - Countervailing probans.
Sattva - Living being.
Sattva - Those who are afflicted in several kinds of wombs owing to the ripening of inauspicious karmas are the living being (सत्त्व).
27/11
Satya - Truth is the utterance of chaste words in the presence of noble persons. S-9/6 दस प्रकार के सत्य - Truth is of ten kinds (1) Popular (G) (2) Idiomatic (accepted by consent. Sammati-fa) (3) Representative () (4) Nominal (4) (5) Figurative () (6) Relative () (7) Practical (R) (8) Possible() (9) Scriptural (1) (10) Illustrative (344).
G. J. 133 (Gāthā 222) Examples of ten truths are given below :G.J. 134 1. Bhatta, Bhāta in Bengal, Van taka or (Mukudu) in Andhra, Kulu in karnā ṭaka and Choru in Dravida all signify cooked rice. This is popular truth.
2. A woman who is not the prime queen may by general consent be called a Devi which in fact she is not. This is accepted truth.
3. The statue of Candra-Prabha Tirthamkara represents him and is therefore called Candra-Prabha. This is representative truth.
4. A man may be named Jina-Datta though he is not actually the gift of Jina as the name signifies. This is nominal truth.
5. "This man is white.' The man has various hues in various parts, eyes, hair etc. and is not at all white. Yet he may truly be called white. This is an example of figurative truth.
6. 'It is long' This is true comparatively and not absolutely speaking. The thing is longer than one and shorter than another. This is an example of relative truth.

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Y
7. A man may say that he is "Cooking rice" even when the rice is not being actually and is only ready for being cooked. This is an example of practical truth.
8. Indra can overturn Jambu-Dvipa. Indra may never do like this but he possesses the power to do it and it is a possibility and hence possible truth. 9. Injunction against commissions of sins as laid down in scriptures is scriptural truth.e.g., right belief, right knowledge and right conduct lead to liberation.
10. The calculation Palya and Sagara is an example of illustrative truth.
G.J. 135
9 प्रकार के असत्यमृषा वचन 1. Invocative (34), 2. Dictatory (आज्ञापनी), 3. Requestive ( याचनी), 4. Interrogatory (3), 5. Informatory (1), 6. Renunciative (प्रत्याख्यानी), 7. Doubtful (संशयवचनी), 8. Submissive () and the ninth unlettered (अनक्षरगता) are phrases neither true nor false (i.e. neutral); because they are part expressed and part unexpressed to the hearers (in their hearing). They may be illustrated as follows:
1. Come Rama.
2. Do this.
3. Give me this.
4. What is this. 5. This is my 6. I relinquish this.
7. Is this a string or serpent.
8. I wish to be such.
9. Sound which can not be reduced to letters.
Satya - सत्य - Truth.
master's message.
-
Satyata
- Veracity.
Satya mano yoga - सत्य मनोयोग - True mind vibration.
Satya vacana yoga - सत्य वचन योग True speech vibration. Satyanuvrata - सत्याणुव्रत - The minor Vow of truthfulness.
Sautrantika - Représentationists.
Satsamprayoga - सत्सम्प्रयोग Actual
-
contact.
-
Satsanga - सत्सङ्ग – The association or company of pious men.
Sauksmya -- Fin‹ness.
Savikalpa - सविकल्प Determined.
-
-
Determinate,
Savipāka nirjara - सविपाक निर्जरा Ripened disintegration. सविशेषभेदवाद - is described as a doctrine of identity in difference or more correctly, identity associated with difference or identity amidst difference. सवियब्बे (Saviyabbe). During the reign of Gangas Saviyabbe became renowned for bravery. When her husband Loka Vidyadhara went out to fight a battle, she used to accompany him on horse back and fell fighting in the battle of Bagiyur. In an inscription she is praised as second Revati in beauty, Devaki in observance of Dharma and Sita in being faithful to her husband. She was living Jina Śāšana Devata as
well as a heroine of the battlefield. Savyabhicara - सव्यभिचार Erratic Undistributed middle.
-
Sayogakevali - सयोगकेवली - Omniscient with vibration, The 13th spiritual stage, Omniscient with volition.

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(337) Sayogakevali सयोगकेवली - Stage of sadharana hetvabhasa • साधारण omniscience with vibration. S-9/1 Santa - Common hypothetic fallacy. Sidhakatama - साधकतम - Efficient Sadharana sarira- साधारण शरीर - most.
Common body of several souls. Sadhana - AMTA - Cause, Cause of sādhārana sarira nama karma - origin, Probans.
साधारण शरीर नामकर्म - That which causes sādhana vyavrtta - 18 19e -
several beings to possess one common Excluded in middle term.
body for their use is the name-karma of Sadhanabhasa - साधनाभास - False common body.
S-8/11 probans.
sādhita - Hufen - Achievement. Sadhana vikala - eta fa757 -
sādhu - 1 - Ascetic. Destitude of probans, Defective in
Sadhu - Frý - Sadhu represents the middle term.
great ones who are on the path of persādhanabhāva - 197979 - Desti
fection. It represents mainly the saints ution of the probans.
who have attained great spiritual adSadhanavyatireki - nafasi vancement through tapas. Not in opposition with probans. sādhus - Free - These are all the souls sādharmya - A - Similarity. till date who have done and are doing Sādharmya udā harana - Hotel . the various activities that are shown as 36169- Affirmative example.
lying on the path of liberation. These
activities are known as Sadhāna.: Sidharmyadrstanta- साधर्म्य दृष्टान्त
Sadhu - Hi - is a saint of long - Illustration in agreement, Homogemagicel, homoge standing.
S-9124 neous example.
HITEL - (Sadhu) - That sage who pracsādharmyadrstanta bhāsa - hipertises well conduct - which is always çenere - Affirmative fallatic ex- pure and which is the path of liberation ample.
with perfect faith and knowledge-is a HTC gerTITA - (Sādharmya Sadhu. dr stantāntābbāsa) - Logicians have Dr. 54 declared that fallacies of the example FTS - The word Sādhu signifies en(drstāntābhāsa) in the homogeneous gagement on Sādbanā, and Sadhanā form, arise here from an imperfect signifies accomplishment, so that the middle term or from a defect in the Sadhu is he who is engaged in the major term, etc.
N. 24 accomplishment, that is to say, the resādharmyavat - Fleetaa - Positive alization of his great ideal, namely inference.
mok şa(salvation) on the Siddhi (accomsadharmyasama . साधर्म्यसमा - Bal
plishment or realization) of which he ancing the homogeneity.
becomes a Siddha (perfect being), that
is to say, a perfect God. Sadharap a . HIEROT - Moderate.

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(338) साधुओं के भेद- Thereare severalkinds संयत-With reference to his power of of Sadhus. They are known by differ- controlling his senses he is termed ent appellations by reason of the ac- Samyata. complishments in renunciation, by rea- Part - Because he is rid of attachson of the miraculous powers acquired
ment (rāga), he is termed Vietarāga bythem, and also, at times for other
(devoid of rāga); reasons. Generally, the term nirgrantha is applicable to all Digambar saints,
अनगार - As he is homeless and though originally it only applied to possessionless, he is anag āra. those of them who were on the point of GTI - Bhadanta is the term applied to attaining to omniscience, on the attain- him when he attains to the realization of ment of which they were called munis. all his ideals. The appelation of muni is also applied
- He is Dānta in so far as he is to a saint endowed with the faculties of taken up with the subjugation of the five clairvoyance or telepathy. The yati is
senses.
S.D. 21 the saint who is engaged in the yatna
आचार्य - The head of the company of (endeavour) to accomplish the Joumey
saints is called ācārya (Leader, head or on the higher stages of the path known
pontiff). as Sreņi (climbing the ladder or the
39782114 - The sainuly preceptor of ascent). Those who have acquired some kind of rddhi (miraculous or psychic
saints is the upādhyāya. The difference power) are termed rşis. The r șisare of
between ācārya and the upādhyāya
lies in this that the former is the leader four kinds :: (i) Gif - Rājar și - who is endowed
and head in respect of ācāra (conduct),
while the latter is especially qualified to with the power to expend and contract
teach and is incharge of instruction. his body to amiraculous extent, or with
murat - A tapasvi is the saint who the aksi na rddhi.
adopts specially austere vows of asceti(ii) mat - The brahmarși - who has
cism with regard to fasting. the gift of greatmental penetration, and whose shadow, contact and the like
$183 - A Saiksya is the holy saint who possess the power to cure disease and
has especially devoted himself to study relieve suffering;
ग्लान - The glana is the saint who is qua - The Devar si who can walk affected with some bodily disease. and move about in the air. S.D. 21 FILET – A neophyte admitted into the (iv) wuf - The Paramarși who is order is termed Manojira, which term omniscient. Sometimes the omniscient signifies a general favourite and is also saint who is the lord of many wonder- applied toa saint whoisgenerally popuful powers is termed Snātaka. lar in the Sangha (the company of STHUT - The Jaina saint is called saints), on account of his learning and
all round excellence in the observance Šramana with reference to the bodily of rules. affliction implied in his asceticism.

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वकुश - Amongst the other classes of saints, the Vakusa is actuated by a slight sense of attachment, in so far as he is moved by the desire that his picchi (whist of soft feathers from the tail of a peacock) and Kamandalu (the gourd for carrying pure, i.e. sterilized water) should be elegant to behold, so as to inspire the spirit of renunciation in oth
ers.
(339)
कुशील - The Kusila observes all the vows and principal rules of conduct, but owing to some special cause he is led to transgress some secondary rules of conduct. Both the Vakusa and the Kusila are regarded as great saints
who are unable to obtain salvation as such, but who may attain to higher heavens on death. According to another set of thinkers the kusilas are those who are immoral and unsteady in their conduct and who bring discredit to the order.
S.D. 22
-
पुलाक The Pulaka is the saint who is unable to aspire to attain a higher degree of mental purity and whose vows also are not perfectly observed. Nevertheless he may reach the heavens on death.
साधुपने के गुण से रहित व्यक्ति The following kinds of persons are devoid of saintly merit, though they pass themselves off as Sadhus outwardly. पार्श्वस्थ - The Parsvastha is given to earning his living by means of instruments of dharmic observances.
S
S.D. 23 संसक्त - The Samsakta practises invo cations, charms, quack remedies and the like;
अवसन्न The Avasanna is devoid of faith and knowledge both, 'hough he observes the outward rules of the order of saints. S.D. 23
-
मृगचारित्र - The Mrga Cāritra-who has separated himself from the company of saints, and who brings discredit on the word of the Tirthamkara by his looseness of conduct in the observance of rules.
दो प्रकार के साधन मार्ग - Sadhana (accomplishment of the ideal) is along either - S.D. 23
(i) उत्सर्ग मार्ग - The Utsarga mārga (path) which signifies supremely pure equanimous self-effacement, or (ii) अपवाद मार्ग - The apavāda mārga, indicating a qualified form of dispassion, characterised by the taking of food, possession of sacred books, the feather whisk and the gourd and the acceptance of pupils: of these two, the latter is the cause of the attainment and perfection of the former.
साधु बनने हेतु आवश्यक अर्हतायें - Essential qualities of ascetic.
S.D. 24-25 1. He should have been born in an Aryan country. (It is pointed out in the Labdhis āra that a person born in nonAryan lands may adopt Sannyasa when in an Aryan country.
2. He should belong to one of the three higher varņas (casies)
3. He should not be wanting in a limb, that is, he should have all his limbs intact and whole.
4. He should not be a political offender or absconder.
5. He should not have offended against the customs of his people.

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6. He should have obtained the permission of his kindred to remounce the world and to take to Sannyāsa. 7. He should be devoid of infatuations. 8. He should be free from certain griey. ous forms of disease, such as epilepsy, leprosy and the like. 9. His presence should be calculated to enhance and countribute to the sense of harmony and increase of merit of the Sangha (the community of saints). fotomet wing - Ascetics who observe rules in their strict form, and without ever having recourse to exception, are called “Jinakalpi sādhus. स्थविर कल्पी साधु - Those who keep the ascetic prescriptions in a milder form are known as “Sthavirkalp i Sadhus”.
आचार्य - The heads of the groups of saints are called Ācāryas. . उपाध्याय - Those who are incharge of instructionare termed as Upadhyāyas.
J. 216 28 मूल गुण - A Sadhu according to the Digambara texts, must possess the following twenty eight Mūla guņas, that is, the basic or primary attributes or virtues, the rigourof which increased stages by stages. 1-5. The five great vows. 6 - 10. The five Samitis. 11 - 15. Controlling of five senses. 16 - 21. Six necessary observances. 22. Pulling out the hair. 23. Nudity. 24. Non bathing. 25. Sleeping on hard ground. 26. Refraining from cleaning the mouth. 27. Taking food standing and 28. Eating not more than once a day.
J. 217
sādhumärgi - nyarit- Jaina sectof non idol worshippers. Sadhu samadhi- HIGHET - Protecting the saints, Removal of obstacles that threaten the equanimity of ascetics. Sadhu samadhi - (
HH410) - When the treasury is on fire, attempts are made to extinguish it, as it benefits all. Similarly, the ascetic is the seat of rere virtues of the vows and minor vows.
S-6/24 Sadhutva - Hyra - Asceticism. Sadhu vacana - Hry 2017 - Chaste words. Sadhya - FEZ - Probandum, Major term. Sadhya-avayava - 971 3724a - Major promise. Sadhya sama. साध्यसमा - Parity per similarity, Parity per probandum. Sadhya-sadhana bhāva - FIZ 1971847 4419 - The relative position of the terms as probans and probandum. sādhya vikala - a fact - Destitute of probandum, Defective in major term. Sadhyavina bhāva - Azfata - Necessary con-comitance with the probandum. Sadhyavyatireki-साध्याव्यतिरेकी- Not in opposition with probandum. Sādika - Hifah - Having beginning. Sādrśya - Çr4 - Likeness, Similarity. Sadi mithyadrsti - Hifa fornire - Ab initio illusive visioned. Sagara - APR - Sea, Simile-measure. Sāga ropama - FPRI94 - Tenkotākoți (1000,000,000,000,000) Palyopamas make a sāgaropama.

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(341) Sāhasi - HIEF - Courageous, bold. Sambhogika - Artifah - CommenSagara dharma - APR - The rule sal. of life prescribed for the house holders. Sāmācāri - MERT - Deportment. Sagarika pinda - सागरिक पिण्ड - Ac- Samacariatisaya- सामाचारीअतिशय - cepting food from him who has given The extraordinary powers pertaining to residence.
deportment. sākära - HIhr - Determinate, With Samanika - (H141f14) - Those who details, Materialized.
are equal to Indras in respect of duration Sākära jnanavā da - HICHOR 511791 of life, energy, attendants, enjoyment - Representative perception.
etc., but not with regard to authority and sakara mantrabheda - साकार मन्त्र
splendour are called equals(Sāmānika).
S-414 - Proclaiming others thoughts.
सामायिक -Concentration on religious Sakaramantrabheda - साकारमन्त्रभेद
themes for a duration of 48 minutes. - Guessing others thoughts by their
Sāmāyika - Fruifect - Equanimity, posture, facial expression etc, and pro
Concentration on religious themes for a claiming these out of envy etc.
duration of 48 minutes, Vow of concenS-7/26
tration, Periodical concentration, Resakāra upayoga - High 3421 - nunciation of personal attachments and Definite conscious attentiveness. the cultivation of a feeling regarding Saks atkara - HITTAR - Direct ob- everybody and thing alike. servation.
Sāmāyika caritra - Hrifa alifa - Sālambana yoga - Fiche T-Con- Conduct of equanimity. centration upon an object.
Sāmāyika caritra - (rifera aifa) Samagri - Art - Aggregate, Re- .- Equanimity or concentration of mind. spective generating conditions. Sāmāyika - (Fran) - That which Samanta - 2147 - Feudatory chief, bas oneness as its object is Sāmāyika. Chieftain.
S-7/21 Sāmantavādi. T argi - Arifure ets uirre snage od – In Feudatory.
performing the Sāmāyika meditation Samanya - HMR - Indiscriminate,
the following points should be observed General essence, Generality, Univer
by the saint:-
S.D. 41-43 sal, General.
1. He should not perform it disrespect
fully, Sama 1 jasya - Hrasta - Subservi
2. Nor filled with pride of learning. ence.
3. Nor to be considered pious by his Samanyabhava - सामान्याभाव - Non
fellow men, existence of genital form.
4. Nor in a manner to cause disturbance Samanyatodrsta - ARNIÇE - to any other living being, Analogy.

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5. Nor should he move his body about at the time,
6. Nor force it into a crooked position, e.g. bending the fingers,
7. Nor contract or gather together the bodily limbs.
8. Nor should he raise himself up and down like a fish on the top of a wave. 9. He should rid his mind of all cruel thoughts;
10. He should not encircle his knees with his hands.
11. He should not become engaged in its performance imbued with fear. 12. Or with disgust or without understanding its aim,
13. Or filled with conceit at his supernatural acquisitions (if any), 14. Nor with pride of birth; 15. He should not take to it (Sāmāyika) sneakingly, that is as a thief, e.g. behind the back of the Guru (preceptor), 16. Nor neglect its proper time. 17. and should not allow the mind to be filled with unholy thoughts of hatred and the like for others;
18. He should not excite fear in any one's heart.
19. Nor talk to any one at the time. 20. Nor think evil of any one, 21. Nor suffer himself to frown, 22. Nor entertain ungenerous sentiments in his heart.
23. Nor allow his gaze to wander about in different directions,
24. Nor sit down without carefully inspecting the ground to avoid causing injury to insect life.
25. Nor lose interest in the middle of the process,
26. Nor should he neglect it altogether for the want of any of the necessary accessories,
27. Nor should he allow his heart to be assailed by desire for sense gratification,
28. Nor omit to recite the whole of the recitation, nor get up in the middle (that is, before the end of the time appointed for the purpose),
29. Nor blur over his words, nor hurry over some parts and linger unnecessarily over others.
30. Nor mumble, like a dumb person, nor make faces or signs,
31. nor variferate in a croaky voice, like a frog; and
32. he should not allow his mind to play the truant at the time, that is, to run after the good things of the world. The technical names of these faults are as follows :- (1) अनादर (2) तप्त (3) प्रविष्ट (4) परिपीडिता (5) दोलायत (6) अङ्कुश (7) कच्छप (8) मत्स्य (9) मनोदुष्ट (10) वेदिकाबध (11) भय (12) विभीत (13) ऋद्धिगौरव (14) गौरव (15) स्तनित (16) प्रातीतिक (17) प्रदुष्ट ( 18 ) वर्जित (19) शब्द (20) हिलत (21) त्रिबलि (22) संकुचित (23) दृष्टि (24) अदृष्ट (25) करमोचन (26) अलाभ (27) अनालाभ (28) चन्दन चूलिका (29) उत्तर चूलिका (30) मूक (31) दर्दुर (32) चंचलता । Samayikavrata - सामायिक व्रत - Vow of self contemplation.
Samipya - Proximity. Samparaya (FR) - Transmigration.
-
Samparayika - (साम्परायिक) - That karma which leads to sams āra (transmigration) is called Samparāyika.
S-6/4

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thick.
(343) Samparāyika - Filip - Mun- Sara - HR - Gist, Epitome. dane inflow, Strategic.
sārthaka - pretop - Significant. Samvyavahärika - sjevelf -Con- sarūpya - France - Co-ordination. ventional. :
Sarvabhaumika - सार्वभौमिक - Unisamvyavab ärika pratyakșa · versal. सांव्यवहारिक प्रत्यक्ष - Practical percep- Sarvabhaumikata - सार्वभौमिकता - tion.
Hegemony. Sānutkumāra - (Arrer) - Sānat- Sarva kā lika - Hradhattan - Eternal. kumār is the natural name of the lord.
Hifayre 379477 - Extraordinary per"Aạ" is used in the sense of “his habi
fect vow, in which the soul can go tation' Sanatkumāra kalpa. By asso
beyond the 7th stage. This the soul can ciation with it the lord also is called
do along two ladders, subsidential ladSānatkumāra.
S-4/19
der or destructive ladder. Sandratama - HIST674 - Steeped in Saudharma - - The lord who is
associated with Saudharma Kalpa is Sandhāra prāsāda - Fraenr yrAIG - called Saudharma.
S-4/19 Temple with ambulatory.
Saudharma kalpa - Har as ry - sā n karya - Hotel - Intermixture. Saudharma is the name of council chamsamkhya - Fier - Which holds that
ber. That which has this chamber in it bondage and liberation, happiness and
is called Saudharma Kalpa. S-4/19 misery merely are in Prakrti. They do Sauksmya - (ATLET) - Fineness - not effect the soul or Puruşa.
Fineness is of two kinds extreme and Sākhyak ārikā is the earliest work
relative. Extreme fineness is found in available on the Sāmkhyasystem. Max
the indivisible atoms. Instances of relaMuller, however, thinks that the
tive fineness are the wood-apple, myTattvasam āsa is the earliest.
robalan, Plum etc.
S-5/24 Sānta - HIRT - Transcient, Finite.
Savarana - HIRUT - Carpeted. Santara - HITT - Discontinuous.
Sasadana gunasthana . सासादन Sāntara mārgaņā - AR Arfon -
गुणस्थान- The second spiritual stage of
downfall, Downfall belief, Downfall With interval soul quests.
control station. Santaranirantara vargana. सान्तर
Sasadanasamyagdrsti • सासादन Fire The afort - Internon-inter molecule.
Hepsie - That karma which flows into Santaratā. HITRI - The presence
the soul chiefly on account of false of a gap or lack of continuousness.
belief, is cut off in the case of the rest. Sānubandha yoga - HECHT ZUM -
Hence stoppage of that karma prevails Continuous yoga.
in the beings from the second stage of Sāpeksa - Art - Relativistic. spiritual development, namely 'downSāpekşatva - H - Relativism. fall' (Sāsādanasamyagdr sti). S-911

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Sasrava yoga accompanied by difilement.
-
Sata Feelings of delight. Sātā vedani ya - साता वेदनीय - The good variety of feeling producing karmas.
·
·
-
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सास्रुव योग - Yoga
Saumya--Graceful. Saundarya bodha - सौन्दर्य बोध - Elegance.
Savadya - Sinful. Sena pati सेनापति - General. Sphuta - Transparent. Siddha-f- Emancipated souls, A soul developed to perfection, The supreme self which has realised its true nature, God, Pure soul.
Siddha
·
- Liberated souls. सिद्ध जीव - (Siddhas) The Siddhas (or liberated Jivas) are void of karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of utpāda (rise) and vyaya (fall), and existent at the summit of loka. Dr. 14. Siddhas (f) - These are all the souls who have liberated themselves and therefore are said to have reached Mok şa. Siddha-f- A soul developed to perfection. That stage represents absolute freedom from karmas. Siddha-f- The term Siddha represents the perfect soul, without the yoga or mana-vacana, kāya. f-Free from 8 kinds of karmas all blissful, undefiled by karmic inflow, everlasting, possessed of 8 qualities, having accomplished all that was to be accomplished and abiding at the sum
mit of the universe such souls areSiddhas. G.S. 50 (Gatha-68) Siddha-f - The Tirthamkaras are only four and twenty in each half-cycle of time. But the number of Siddhas is very great. The Siddhas are exactly like the Tirthamkaras in all respects in so far as innate virtues and attainments are concerned. They are all omniscient and endowed with exactly the same attributes as the Tirthamkaras. But they differ from the latter in this that teaching is not their mission in life in the same way as it is that of the Tirtham karas, and therefore they are not surrounded by the pomp with which Devas and men surround the latter.
सिद्धों के 8 गुण - The eight qualities of Siddhas are -
(1) Perfect knowledge () (2) Perfect conation (am gefa) (3) Infinite power (3) (4) Perfect right belief () (5) Undisturbability. () (6) Extreme fineness() (7) Interpenetrability (3) (8) Neither of low nor high family (अगुरुलघु)
सिद्धों का आकार - (The shape of siddhas) - Really speaking, a siddha is without a body, and hence incapable of being perceived by the senses. But from the ordinary point of view, a siddha is said to have a shadowy shape, resembling the figure of a human being. That is to say, the shape of a siddha resembles a human figure, but is not clearly defined. The body is like the shadow of a human being.
Dr. Page 115 (Brahmadevas - commentary)

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Siddha gati - fuck ifa - The condition of liberation. Siddha jiva. fresa sita - Accom- plished bios. Siddha pada - FNG TG - The supreme state of pure God-hood. Siddha sadhana - FHG HIT - Proved minor term. Siddha sadhana hetvābhāsa · सिद्धसाधन हेत्वाभास - Accomplished probans hypothetic fallacy. सिद्धों के ध्यान का उपदेश - Meditate on the Siddha - the soul which is bereft of the bodies produced by eight kinds of karma, which is the seer and knower of Loka and aloka, which has a shape like a human being and which stays at the smmit of the universe. Dr. 51 frasetta - Siddhasena, often with the title Divākara and to be distinguished from some other authors of the same name is traditionally believed to be the author of the Sanmati Prakaraņa, Nyāyāvatāra and Dvātrim šikas and also of the Kalyāṇamandira-stotra. 1 His Sanmati-prakaraņa, in Prakrt is the first Jain work to establish Jaina doctrines on logical basis and it has been followed by subsequent Svetāmbara and Digambara authors. His 21 Dvātỉ shikas in Sanskrit, so far available, Each one of these deals with different topics. Some of the opening ones are poetical hymns in praise of Mahāvira. Many of them are expositions of non Jaina Dar sanas; and one of them deals with the artand technique of disputation. The Nyāyāvatār deals with Jaina · nyāya, while the Kalyānamandira is a stuti of
Pārsvanātha.3 The following material is relevant for fixing Siddhasena's time. Jinsena (in his Adipuraņa, C. 840) praises Siddhasena as a victorious disputant. Virasenaquotes (in his Dhavalā comm. 816 A.D.) the Sammaisutta; Jinasena(in his Harivam šapurāņa, 783. A.D.) compliments his Sūktayah; Haribhadra (Pascavastuka between 650 and 777 A.D.) refers to his famous Sanmati-tarka and to his being Divākara, and further in his Anekāntajayapatākā) speaks of a vrtti (not available) to Sanmati-tarka composed by Mallavadin (C. Sth century of the Vikrama era) who wrote annotations to Dharmottara s Commentary on Dharmakirtis Nyāyabindu; Jinadāsagaội (in his cūrni to the Nišitha Sūtra 676 A.D.) has two references to the Sanmati and one to the miraculous powers of Siddhasenācārya, Jina-bhadragaại (Višeşāvašyakabhāșya, 611 A.D.) discusses the main doctrines of Siddhasena; Sivakoti's Ratnamālā (of doubtful date) mentions Bhattāraka Siddhasena as prior to Samantabhadra, as in some Svetāmbara pattaval is; Pūjyapada (in his parçaval is Jainendra-Vyakarana, C. 450 A.D. refers to Siddhasena along with Bhūtabali, Prabhācandra, Samantabhadra and other ancient Jaina authors, and lastly Vārāhmihira's Brhajjataka (C. 505 A.D.) mentions an astronomer author Siddhasena. All this shows that Siddhasena flourished earlier than 450 A.D.
S. 22-23 Hafa rato - The Sanmati tarka is a great work of Philosophy. It is admired

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by Haribhadra and many others both from Svetambara and Digambarasects. It has been commented upon by Mallavādi, Sumatideva and abhayadeva. Yasovijaya has commented almost on all the works of Siddhasena. It is a philosophical treatise in Präkrt Gāthās, and it is divided into three chapters (called kanda) like Pravacanas āra of Kundakunda. The first is Nayakanda, the second Jivak anda and the third has no name. Pt. Sanghavi and Doshi think that the author might have not named it. Vaidya names it Anekantavāda kāṇda and Jugal Kishor endorses it. The propriety of Jivak anda is questioned. It should have been Jn anak āṇ da Upayogak anda. There is a difference of opinion even on this point; and references to Jiva in that section are pointed out. Some other alternative names are also suggested. The term kāṇda is used for the first time in Jaina literature by Siddhasena, and it can not be traced back to the word Gandika or Drṣtivada. It is found in the Atharvaveda, Rāmāyaṇa etc. The word sutta is used for some canonical text. It is derived from Sutra and not from Sukta.
or
न्यायावतार - Nyāyāvatāra The first of its kind among the Jains and quite equal to the Pramana-samuccaya of the Dignaga. It contains 32 verses and hence it is included among the Dvātrim šikas, but that it is addressed to lord Jina does not seem proper. The second period in the progress of Jaina logic is inaugurated by the genius of
-
Siddhasena who lays the foundation of logic among the Jainas and establishes the doctrine of Anekanta. The Nyāyāvatāra has brought down nyāya for the Jainas. It is considered to be earlier than the Nyayaprave sa of Dinnaga and the Nyayabindu of Dharmak irti. According to Umāsvāti the path of salvation is possible through the knowledge of Pramāņa and Naya and for these stand the Sanmati-tarka and Nyāyāvatāra. S. 63-64 Siddhasila - सिद्ध शिला – The topmost part of the Universe. Siddhatva fa- Infinite perfection.
Siddhanta -f- Epitome, Established truth, The final conclusion, Riddles. Siddhartha (ff) He was the father of lord Mahāv ira. Siddhasana-f-Posture adopted by seated Tirthamkaras. Siddhāyatana - सिद्धायतन - Shrine of siddhas.
Siddhi fafs - Fulfilment, An occult or Psychic power, salvation. Simhasana-fa- Lion-throne. Sindhu (f) - The river Sindhu originates from its (Padmas) archway in the west. S-3/20
Sira - सिरा - Edge.
Sisadhayisita - सिसाधयिषित - Intended to be proved.
Sima--Plausibility.
-
Simavarti
Sira Tabular vessel.
-
- Outlying.

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(347) sita . Fici - That which rises from
___Smaranabhasa - स्मरणाभास - FallaKesar i and flows through its southem
cious recollection. archway is the river sita.
Smarat i vrabbinivesa. sita Sitodā - ( Hidigt) - That which
स्मरतीव्राभिनिवेश- Intense sexual desire.
Smaraka - PIRS - Monument. flows through tigifcha's northem out
Smita - fa- Ponting. let is river Sitodā. Skandha - Trang - Molecules, Gross
Smrti - Hafa - Remembrance, Remi
niscent, Memory impression. entities, The aggregates of atoms, The complete molecule of matter, Trunk,
Smrtyantaradhanani - स्मृत्यन्त Gross bodies, A half molecule of mat- Teri - Forgetting the boundaries. ter.
Smrtyanupasthapana-स्मृत्यनुपस्थापनSkandha . (F T) - Molecules are Fluctuation of thought, Forgetting due collections of atoms, which in their observances...... gross state can be taken by the hand and Sna taka - FIIC - The omniscient in handled. If action is present in a few
the 13th and 14 stages whose destrucinstances, by synecdocbe it can be ex- tive karmas have been destroyed are the tended to others in conventional accep
perfect saints (snātakas) tation. Hence the word 'molecules' is
Sneha - Te - Special love and affecapplicable also to molecules consisting
tion. of two or more atoms which can not be
Snigdha - fiapore - Smooth or sticky handled etc. Though matter is of infinite varieties, still it is divided into two
quality, Greasy, Greased. classes on the basis of atoms and mol- माता
FG-The lovely ecules. Molecules are characterized by queen of Sri Nābhi Rāja dreamt sixteen sound, union, fineness, grossness, wonderful dreams. She saw first of all shape, division, darkness, image, sun- a wbite celestial elephant, making deep shine, moonlight as well as by touch, sounds. She next saw a great white bull taste, smell and colour. Molecules are of beautiful form. Her third dream conformed by division (Fission), Union sisted in her seeing a white lion with red (Fusion) and division-cum union.
shoulders. The Goddess Lakşmi was S-5/25
seen next, with two large elephants who Skandha bheda 27 - Particle
were performing her abhișeka (bathmultiple types.
ing) with golden pitchers. Marudevi Skandha desa - ATGT - Half part next saw two garlands of fragrant flowof molecule.
ers, with black bees hovering over them, Skandha pradesa - स्कन्ध प्रदेश - A intoxicated with their fragrance. In the
sixth dream she saw the full moon surhalf of skandhadeśa.
rounded by her satellite stars. The sevSphuli nga - yas -Emitting sparks.
enth dream consisted in the sight of Smaraņa - U - Recalling, Recol- rising sun in the East, destroying the lection, Memory.
darkness, and rising gloriously in the

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sky. In the eighth dream she saw two golden vases with a large golden lotus each, on the top. In her ninth dream she saw fishes sporting in a lovely tank, bedecked with different kinds of lo- tuses. She next saw an effulgent lake filled with a pale yellow fluid which shone like liquid gold. In the eleventh dream she saw a great ocean agitated with waves which broke with gentle sounds, into small spray. She next saw a very big throne that was set with bright stones. Her thirteenth dream was the sight of a heavenly palace; the four- teenth of the residence of the Nāgendra who is the lord of Devas of the Nāg Kumāra clan; The fifteenth, a heap of glittering jewels, and the last a blazing fire that burned smokeless and bright! After these she saw one more dream which was the sight of a large beautiful bull, resplendent like gold, entering her open mouth ! 16 Part IT - - (The result of sixteen dreams) - "They first dream, Goddess !” exclaimed Nābhi Rāja, “presages the birth of an Excellent son, the second, that of his seniority over all others. That he will be strong as a lion, is implied in the third dream, The garlands indicate that thine son will be the founder of the true faith. The significancy of the goddess Lakşmi whose abhișeka was being performed by the two elephants is that Devas will come to perform the Abhi şeka of the son. The full moon foretells the fact that the boy will be the giver of Joy to the world. That he will be bright like the sun is to be understood from the next dream, The pair of fishes is indicative of the bliss that thy son will enjoy, and the fact that he will be further endowed
with all the innumerable excellent virtues, is clear from the dream of the big lake which thou sawest. The ocean predicts that he will be the world teacher and the lord of divine sovereignty. That he is coming from the heavens to be born to thee is the import of the heavenly palace which thou sawest and the sight of the palace of Nāgendra shows that he will be endowed with clairvoyance from birth. The heap of glittering jewels signifies that he will be possessed of all divine attributes, while the smokeless conflagration that thou sawest indicates that he willburn up all the host of karmas that hold the soul in bondage and subject one to transmigration. The additional dream that was seen by thee indicates that Sri R sabha Devaji has been conceived in thine womb !
(Somadeva) - Somadeva was the author of Yasodhara mahārājacarita or Yašastilaka campu, Saņ ņavatiprakarana, Mahendramātali-samjalpa and Yukticintamanis utra. Somadeva gives a fair amountof information about himself at the end of Yašastilaka. He belonged to an order of Jaina monks known as Devasamgha and was the disciple of Nemideva, who was the disciple of Yaśodeva. Somadeva goes on to say that the Kävya, that is Yašastilaka was composed in Šaka 881 (959 A.D.), the cyclic year being Siddhartha, on the Madanatrayodasi day in the month of Caitra, when Krsnarājadeva was extending hissway at Melpați, after having vanquished the Pāndya, Cola, Cerama (i.e. cera), Ceylonese and other kings. Yas. 1-2

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Sopakramakāla - 1496400131 - Con- tinuous birth time. Sopakramayuska - 145 Arya - With breakable age - humans and subhumans of work region where 8 declining times for bondage of age- karma occur during full length of their ageare called Sopakramāyuşka or with breakable age. They can die early by untimely shedding of age karma molecules on account of suicide, murder, incurable disease, fire, railway accident etc. If no such disturbance occur, they would die after completing their age karma fully. Sopadhika - Inferans - Conditional. Sopanabaddha - #191900-Stepped. Sparddhaka-- Super variform, First intensity class, Aggregates of vargaņas of karmic molecules. Sparddhaka salākā - 24 sec1c1101 - Super variform counting rod. Sparsa - -43f - Touch. Sparddhaka - 24 - Fruition group is agroupof molecules of karmic matter which have the present and future capacity of fruition. Sparsa - pupf - Touch - That which is touched is touch.
S-2/20 Sparsa - (1988) - Touch. What is touched or touching alone is touch. It is of eight kinds namely soft, hard, heavy, light, cold, hot, smooth and rough.
S-5/23 Sparsa-bheda · Papf its - Touch types. Sparsana Kriya - pista forell - is the wish to have pleasurable touch sensa- tions due to passions.
S-6/4
Sparsa nama karma - 43 77496 - That which determines the touch is the name karma of touch. It is of eight kinds -bard, soft, heavy, light, smooth, rough, cold and hot.
S- 8/11 Sparsanendriya · Puffisa - The tactile organ. Sparsanendriya-( parfaf57) - Sense of touch. On the destruction-cum-subsidence of energy-obstructing and sensory knowledge covering karmas and attainment of name karmas of limbs and minor limbs, that through which touch is experienced by the soul is the sense of touch.
S-2/9 Sparśanendriyāvara na karma - स्पर्शनेन्द्रियावरण कर्म - Touch obscuring karmas. Sparsana indriyaprana-स्पर्शन इन्द्रिय 919 - Vitalities of the sense organ of touch. Spars anugama - स्पर्शानुगम - Touch study. Sprbā - - Desire. Sphatika - puferto - Crystals. Sphūrtimāna - m 419 - Sportive. Srota - FIA - Spring. Stambba - F719 - Shaft, Struts, Capital, Column. Sthambha bap da - FAYGUS - Pillar shafts. Stambha maņdapa - F 9°54 - Pillared ball. Stambha sirsa - Free site - Pillar capital. Stambha 's a kha -
FARCT – Jambof a door frame simulating a pilaster. Stara - F - Degree.

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(350) Stava. Fra - Praising.
Sth ā pita - Fanfic - Erected. Stena ahrtādāna - A TENGA - Sthira - fere - Statie. Receiving stolen goods.
Sthira padārtha - frer ugief - PermaStenaprayoga-स्तेन प्रयोग-Prompting nent entities. another to steal.
Sthirikarana . स्थिरीकरण - ConSteya - 19 - Stealing - Taking any- firmation, Stablization of the order. thing that is not given is stealing.
Sthavirakalpasutra - स्थविर कल्पसूत्रS-7/5
The sūtras concerned with elders Stena prayoga स्तेन प्रयोग - Abetment
course. of theft.
Sthirasamhanana - FERHIESA - Strong Sthāna - TYTT-The state of condition,
bone joints. Station.
Sthavira kalpa • स्थाविर कल्प - The Sth á naka - 16 - Shaft.
elders course. Sthāna-adhyātma, Anubhāga, Yoga,
sthavira kalpi sadhu - Tefacatoret bandha, Udaya, Margaņā, Jiva, Guņa,
Aty - Those who keep ascetic prescripMišra, Rūpi, Abhyantara,
tion in a milder form. Jahadyrttika, Ajahadvrttika - Pella -
Sthana nirmana - स्थान निर्माण - Fix. 37611A, 34947, IM, 371, 364, fon,
ing the position. Fita, Tu, FAS, 1549, 3424R, HEGE 14,
Sthana swarupa - स्थान स्वरूप - De37516Grer - Station - Spiritual, En
scription of degrees. ergy, Volition, bond, Rise, wayward, Sth a pana - Fer147 - Representation or bios, Control station, Mixed, Patterned,
representative, Placing. Internal Secondary, Sensed, Non sec
Sth ā panā niks epa - 01/1977 Frete - ondary sensred. Sthan dila - PerfuSat - Place of easing
Representation of one thing by another.
Sth a pita - Sefa - First removing the oneself.
cooked food elsewhere and then offerSthāpanā - 91471 - Demonstration.
ing it to the saint. Sth ā panā (Representation) - 641941
Sthaulya - (pet) - Grossness. It is - Establishing in things made of wood also of two kinds, extreme and relative. and clay, painting, dice etc. that this is The instance of extreme grossness is the that is representation. S-1/5 biggest molecule of matter pervading Sthapana Jiva. (Peralata) - the entire universe. Instances of relative Representative soul-Representing disc
grossness are the plum, myrobalan, etc. as living beings or as men is rep
wood apple, palmyra fruit etc. resentative soul.
S-1/5
Sthāvara - PCR - One sensed body, Sthapana kula - स्थापना कुल - Pivotal
Immovable. families.
Sthāvara - (FACE) - Those who are Sth āpanā niksepa - 54114-1 fiety - governed by sthāvara name karma are Installation of representation.

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(351) sthāvaras. Earth, water, fire, air and going astray, establishes himself firmly plants are immobile beings (Sthāvara). in the path of emancipation must be
S-2/12 considered to be the right-believer who Sthavara nama karma - स्थावर नाम
is endowed with steadfastness. 044f- That which causes birth as an
Sthiti kandaka - स्थितिकाण्डक - Life organism with one sense is the name
time split. karma of sthavāra (immobile) S-8/11
Sthū la · PT - Gross, Crude. Sthāvara jīva - Par vita - Immo
Sthū la nāma karma - RS 7146bile beings.
That which produces a body which
causes hindrance to others, is the nameSthavara himsa - स्थावर हिंसा - Injury
karma of gross bodies. S-8/11 to one sensed (immobile) living be
Sthū lakāya - 2014 - Stout. ings. Sthira-fier-Stationary, Firmness of
Sthū latā . PLECI - Solidity. the frame, Sturdy frame.
Sthūlākara - CR - Squat. Sthira nama karma - स्थिरनामकर्म - Sthilasar ira- स्थूल शरीर - The gross That which accomplishes, firmness body. (such as well-knit frame, fine teeth and Stoka - F10 - Seven pulse beats make strong limbs) is the name karma of
one stoka. firmness.
Stri kath ā- Frien - Stories pertain
S-8/11 Sthiti - Feifa - State of existence,
ing to women and their pleasures, Duration, Essential features.
Women gossip. Sthiti - fefa - Not falling off (the
Strī manoharangani rikșan atyāgathing) from its nature is duration. For Her Fremo RTT - Giving up instance, the retention of the sweetness looking at the beautiful bodies of of the milk of the goat, the cow, or the women. buffalo, is its duration. Similarly, not Stri ragakathā'sravaṇatyāga -Fit deviating from the nature of non-com
रागकथाश्रवण त्याग - Giving up listening prehension of knowledge obscuring karmas is its duration. S-8/23
to stories that excite attachment for
women. Sthitibhojana - feefa 217519 - Taking
Stri sevana - Fit 99 - Co-habitation. meal in a standing posture. Sthitikaraņa - free forchet - Sustain- Stri veda - paid - Female carvings. ing souls in right convictions Attain- Stuta - n - Invoked. ment of a subtle position, Ensuring, Stuti - ufa - Praising of twenty four steadiness of right faith and conduct in
Tirthan karas, Valediction. others who are prone to swerve from the path.
Stūpakāra - 1991 - Pyramidal Sthitikarņa-freeforu - Non waver
shape, Domical. ing firmness in faith. He who instead of
Stūpi-149 - Finial of a south Indian vimāna.

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Stya nagrddhi - Frans-Somnam- bulism, Committing cruel deeds in sleep. Subhaga - 99 - Charm, Amiable personality. Subhaganamakarma-सुभग नामकर्मName karma of amiability. Subhaganamakarma-सुभग नामकर्मThat, on the rise of which others are delighted with one, is the name-karma of amiability.
S-8/11 HIEMGO - (Suhildeva) - Masūd the commander in chief of Sultan Mahmūda Ghaznavi attacked India in 1033 A.D. The Hindu kings unitedly opposed the invader with all their might. A severe battle raged on the banks of the river Kutil. The situation having become acute for the invaders, they sandwiched rows of cows between their own lines and that of the defenders. This had the desired effect, for the Hindus were very much non-plussed, besieged andat last defeated. The Jaina king Suhildeva of Srāvasti (Gondā) could not bear the ignominy of his country lying prostrate at the feet of aliens. He went to the temple, bowed before the image of lord Sambhava Nātha, the third Jaina Tirthan kara and vowed that he would drive away the tyrants. All the soldiers repeated the vow, Raising cries of 'victory tó Lord Mahāvira,' the soldiers threw dartson the cows, which dispersed in no time. The battle raged on for days and at last the Muslim forces got depleted Their commander Masūd was also killed in this battle and the vow of the Jaina vira Suhildeva was fulfilled.
Mulla Mohammad Ghaznavi, the writer of Tawarikha-i-masmudi accompanied Masūd in this campaign. On the basis of this book Abdul Rahmān Cisti wrote another book Murtati-Masūdi in the time of Emperor Jahāngira. Cisti wintes“Masūd's forces had reached Bahāraica on Shavan 27th Hijri 423 (1033 A.D.), and the Hindus were routed in the encounter. At this Suhildeva took charge of the situation and in the end inflicted a crushing defeat on the Muslims, who fledaway. Suhildeva pursued them hotly and beseiged them at Bahāraica. Ultimately Masūd and his soldiers were all put to sword on Rajabul Murjaki 18th Hijri 424 (1034 A.D.). A-91-92 Sudan
Plump. Sudrdha - 56 - Stiff. Suhrdanurāga - HEGEM - Attachment to friends. Sukha - C - Pleasure, Bliss, Delight. Sukhānubandha . harga- Recollection of pleasures, Attachment to pleasures, Recollecting again and again the various pleasures enjoyed in former times. Sugandha - "PT - Pleasant smell. Sugathita - सुगठित - Taut. Sugathita dhada - Ilfo TG - Stiffer torso. Sughatatā - Leen - Plasticity. Sughosa - Malta - Violin. Sughoșa and Mahāghosa - (Halia 7271 HEITTO) - These are two lords of Stanitkumāras.
S-416 Sukuma rata - 444661 - Languor. Sulabhya - 1972 - Accessible. Sulī na - geta - Merged.

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(353) TO 7 gefa - (Sunaya and Sūksma nama karma - 774 74Durnarya)- Nayas when taken in indif- That which produces a subtle body is ference to other view points are false 'the name karma of subtle bodies. and when taken with due allowance for
S-8/11 other view, establish truth about real- Siksma bidara - सूक्ष्म बादर - Fine ity.
Apta verse 108 gross, Apparently solid like a shadow. Sundara · FG - Elegent. Siksmshimsa-सूक्ष्म हिंसा - Slightest Suraksita - - Intact. injury. Susafjita - Befana - Well decked sūksmaekendriyaji va- valge Dignified.
ofta - Microscopic organisms present Sušila karma - 4 - The karma in earth, Water, Air etc. leading to right conduct is good. What
Sūkşma krfya niyrtti - forut is good may lead to the pleasures of
farafa-Accompanied with subtle physiSvarga.
cal movement and infalliable. Susama kala- सुषमा काल - Pleasant
Siksmkriya pratipati - सूक्ष्म क्रिया period.
uforgifer - Pure concentration of subtle Susama susama kala - सुषमा सुषमा
activity. calci- Pleasant pleasant period.
Suksmakrsti- सूक्ष्म कृष्टि - Weaker Susira prayogika sabda : सुषिर
than bādeara krsti, Fine tract. plifia. Presa - Flute experimental sound.
Sūksma nigoda labdhyaparya ptaka Sušruta - Usa - Love for listening. . fritmosf7a - The subtle Susa mskarana - Hotel U - Sophis- one sensed undeveloped being. lication.
siksmanigodavargana - सूक्ष्मनिगोद Susvara - Tap - Melodious voice, qual - Fine common body molecule. Pleasing voice.
Sūkşma nir ikṣaṇa - men fachata Susvaranamakarma-सुस्वर नाम कर्मThat which causes a melodious voice
Scrutiny. is the name karma of pleasing voice. Sūkşma prāņi - en mut - Minute
S-8/11 organisms. Suvarnakila- सुवर्णकूला - That which Siksma sarira - सूक्ष्म शरीर - A kind rises from Pun dari kaand flows through of subtle body. ils southern archway is the river Sūksma sāmparāya - 249 914124Suvarnakūlā.
S-3/20 Truth, spiritual stage of slight delusion, Sucyangula - 2456 - Linear finger. Slightest delusion, Subsided delusion, Sūcyakāra - onore - Pyramidal.
Slight passion. Sūkşma - 499-Minute body, Intini.
Sūkşma samparāya - H14R79 -
Stage of slight delusion. tesimal, Subule body, Fine, minute.
S-9/1 Siksmasiksma - सूक्ष्म-सूक्ष्म - Fine Line, Very minute.

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tible.
(354) Sūks matva. Ara - Extreme fine- Svanirņaya • pofarope - Self ness.
cognition. Sūtra - E - Aphorisms, The code Svapna - 699 - Slumber. regulating the conduct and bebaviour Svaprakasa - 19 995129 - Self percepof the ascetics, Formula. Sūtrarthätisaya - greffaxra - The Svarūpa - 19494 - Form, Nature. extraordinary powers pertaining to the
Sva samaya - 19 744 - The pure one. scripture and its meaning.
Svasamaya - 444 - Those who esSthana - PIT - Locus.
tablish themselves in the nature of the Sva. 19. Wealth, Possessions or be
self, are to be known as the followers of longings.
one's own creed. Svabhāva - 19479 - Essential iden- Svasamaya - 4444 - The ego, tity, Inherent nature, Distinct nature, characterised by the three qualities of Intrinsic nature, Nature, Own phase,
Belief, knowledge and conduct is Identity.
svasamaya. It means the pure one. Svabhāva bheda - 1999 - Plu
Svasamaya - 14449 - That soul which rality of nature.
being free from relations to others and Svabhāva darśana - 919 gefa - from alien thoughts through its own Natural intuition.
intrinsic nature of perception and unSvabhāva hetu - 1949 g - Reason derstanding perceives and knows its of essential identity of nature.
own eternal nature to be such is said to Svabhāva paryaya - 1999 rata
have conduct that is absolutely self de
termined. Whatever yogindrabeing enNatural substantial modification.
tirely free from effective states related Svabhava smavasthita • स्वभाव
to other things and firmly established in af - Established in its nature. its own intrinsic nature, perceives himSvahastakriya - 1996 tilla 4 - is doing self to be identical with that which by one's own hand what should be done perceives and knows is said to have self by others.
S-614 determined activity. Svamukhaudaya- स्वमुख उदय - Own Svasamayi - 4 2 - The Jiva that is aspect rise.
associated with the essential qualities is Svaprakasatva - स्वप्रकाशत्व - Auto
called svasamyi. revelation. Svarga - Kauf - Heavens.
Svasamayasutra-स्वसमयसूत्र-Sutras Svacatuştaya - sages - One's own
concerned with own doctrines. quaternion, Self quaternity of any sub
Sva samvedana . स्व संवेदन - Self stance.
cognition, Self intuition, Direct selfSvagata . Kama - Internal.
consciousness. Svalaksaņa - sameto - Strictly pe
Sva samvidta • स्व संविदित - Self culiar, The unique particular, Unique
intuited. reals, The unique thing in itself.
Svastika - mafia - The form 45.

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Svastikakara - स्वस्तिकाकार - Cruci
form.
Svatah: By itself.
-
·
Svaru pa - Nature, Intrinsic, Definition, Own pattern. Svarūpasiddha - स्वरूपसिद्ध - A matter of common knowledge. Sva sanmukhata - स्व सन्मुखता - Self introvertedness.
(355)
Svadhyaya - Contemplation of knowledge and giving up sloth or idleness is study. S-9/20 Svamitva-fur-Ownership, Lord
ship.
Svami-- A master, A spiritual guide, Possessor. Svarthānumāna - स्वार्थानुमान - Subjective inference, The inference for one s ownself. Own gauge inference. Svārtha pramāna - स्वार्थ प्रमाण comprehensive knowledge for oneselfAll kinds of knowledge except scriptural constitute pramāņa for oneself. S-1/6
Svārtha sruta pramana - स्वार्थ श्रुत प्रमाण - The scriptures in the form of knowledge constitute pramāņa for oneself.
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Svasarira rasamska ratyaga - स्वशरीर संस्कार त्याग - Giving up adornment of the body.
Svasrayagata - स्वाश्रयगत
sponding individuals only.
स्वस्थान अप्रमत्त Ordinary perfect vows, in which the soul wavers to and fro between the perfect and the imperfect vow stages-i.e. constantly comes down to the 6th and then goes back to the 7th stage.
-
Corre
Svati samsthāna - स्वातिसंस्थान - The Lower part alone symmetrical, Tapering form. Svātma hetukatva - स्वात्महेतुकत्व Being cause by itself.
Svayambhu-q- The omniscient who has realised his nature and is worshipped by the lords of all worlds, becomes self sufficient, and he is called Svayambhu.
स्वयम्भू - The word स्वयम्भू is used, and it signifies the self existent Brāhmaṇa. The Jainas too call their divinity Svayambhu. By using this word they mean, that the individual self has become (Svayambhuta) the universal one. The vedantic sense is that of self created and self existent. This designation is used by various Jaina authors. Kundakunda in Pravacans āra - 1, 16; Samantabhadara in his svayambhu stotra; Siddhasena, at the opening of his stutis; Pujyapad in Siddhabhakti and many other later authors. Svi krtif-Concurrence. Svodaya badhyama na prakrtiबध्यमान प्रकृति - Own rise bonded con figuration.
Syadvada - स्याद्वाद The method of dialectical predications, The dialectic relativism, Relativism.
dw
स्याद्वाद - Syādvāda effects a division or analysis of reality and the naya enlightens the particularity of the divided elements.
Syadvada--Each of the nayas comprehends things from only oneparticular stand point. Knowledge de-. rived from a naya therefore is partial and incomplete. To comprehend things

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in all their aspects, therefore a special mode or form must be found. This, according to Jainas is their Syādvāda or the doctrine of many possibilities. स्याद्वाद – Syadavada, which literally signifies assertion of possibilities, seeks to ascertain the meaning of things from all possible standpoints. Things are neither existent nor non-existent absolutely. A thing may be said to exist in a certain way and to be non-existent in another way, and so forth. Syadvāda examines things from seven points of view, hence the doctrine is also called Sapta Bhan ginaya (Seven fold paralogism. It is stated as follows:- (1) May be, it is (Syadasti); (2) May be, it is not (Syad-nasti); (3) May be, it is, and it is not (Syad-asti-nasti); (4) may be, it is indescribable (Syadavaktavyam); (5) May be, it is and yet indescribable (Syād-asti avaktavyam ca); (6) May be, it is not, and also indescribable (Syad nasti ca avaktavyam ca); (7) May be, it is, and it is not, and also indescribable (Syād asti ca năsti ca avaktavyam ca). When a thing is to be established, we say "it is", when it is to be denied, we say "it is not". When a thing is to be established and denied in turn, we say "it is and it is not", when a thing is to be established and denied smilultaneously, we say," "it is indescribable". when a thing is to be established and yet described as indescribable, we say "it is, and yet indescribable". when a thing is to be denied and also declared as indescribable, we say "it is not, and also indescribable". When a thing is to be established and denied as well as declared indescribable at the same time,
ca
-
we say "it is and it is not, and also indescribable". Syad, which signifies "may be", denotes all these seven possibilities, that is a thing may be looked at from one of the above seven points of view, there being no eighth alternative. N. 30 (page 26-27) Objections against Syadvad-g के विरुद्ध आपत्तियाँ - वैयधिकरण्य - Dislocation, absence of a common abode : सामान्य and विशेष - One positive and the other negative in character - are opposed to each other and can not have a common abode or location, any more than heat and cold which never subsist together. You will perhaps explain that in a certain aspect a thing is an abode of सामान्य, and in another aspect it is an abode of विशेष. But then, we are entitled to ask: Is this done by a single nature of the thing or has that thing two natures corresponding to the two aspects? In the former case, the difficulty of वैयधिकरण्य remains status quo. In the latter, if two natures are required for the two aspects, two again will be required for each of the two natures, and so on ad infinitum. This is अनवथा.
Moreover, there is or confusion. That nature by which the thing becomes an abode of HTT, by it becomes an abode of both सामान्य and विशेष Which
is absurd, for the reason that it involves संकर or confusion between सामान्य and विशेष in a common abode. Next, there is the fault of for exchange of natures, Thus: by that very nature by which a thing is the abode of सामान्य, it would be the abode of विशेष

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also, and vice-versa. This however is absurd, since सामान्य and विशेष would in that exchange their natures and take each other's place ( faCİ
व्यतिकरः).
Next there is the fault of doubt arising from the difficulty of ascertaining the exact nature of a thing in regard to सामान्य and विशेष And from the same arises for failure to understand the position, thus throwing the whole science of logic into confusion विषयव्यवस्था हानि:
स्याद्वाद के विरुद्ध दी गई उपर्युक्त आपत्तियों का निवारण - All these faults fail to apply to which is a philosophy of a different kind altogether. For the सामान्य and विशेष in the Jaina Philosophy are not independent concepts as in the Nyayaand other systems. The world 'farta' in the stanza may primarily signify the particular दोष called विरोध in the narrow sense of the term and then indicate by way of 3ч the rest of the series of beginning with वैयधिकरण्य. or the word may be taken in the general sense of and may thus include the whole group of s viz. विरोध, वैयधिकरण etc. P-Syadvāda - śruta - The knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided nayas, is called Syādvāda s'ruta. N 30
ह् (H)
हैमवतवर्ष
Haimavatavarṣa Haimavatavar şa is the country lying north of the small Himvan and south of the great Himvan, bounded by the oceans on the other two sides. हैरण्यवत वर्ष Hairan yavata varṣa. Hairan yavat varsa is between Rukmi on the south and Sikhari on the north with the oceans on the other two sides. S-3/10 Halāhala anubhaga हलाहल अनुभागDeadly energy.
-
-
Harikanta-The river Harikantā flows from mahāpadmas archway in the north. S-3/20 Harisimha and Harikānta - हरिसिंह तथा हरिकान्त- These are two lords of Vidutkumāras.. Harit-R That which rises from
-
Tigificha and flows through its southern outlet is the Harit. S-3/20. Harivarsa --Harivarsa is situ ated between the mountain chains of Nisadha on the north and Mahahimvän on the south, bounded by the oceans on the east and on the west. S-3/10 हरिवर्मा - Harivarmā succeeded Ravi Varma. He followed his father in promoting the catise of the Jaina religion. A 78.
-
Hramya - हर्म्य Attic storey, Attic
Portion of a south Indian vimāna. Hastaksepa - - meddling. Hastinakha --Scalloped border.

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(358) Hastisilā - EARTTI-Elephant stable. Hetu vicaya - grey - Respecting the Hānabuddhi - Engles - The judge
element of contradiction in the written ment of avoidance.
word of law. Hāni - Ulf - Regression, Loss.
Hetipadesiki . हेतूपदेशिकी - DisHära. ET - Divisor, String of min
criminating iature shrines comprising kutas, salas
Hetvantara - rate - Amendment of and pan jaras decorating each store of
the reason. the south Indian vimāna.
Hetvābhāsa - Santa - Fallacious Hārayas ti-Trufe - Floral, Wreathes. reasons, Fallacies, Misleading argument.
Heya.- Censurable, Abdicative, Hinādhikamanonmāna - starferato
what is to be avoided. मानोन्मान - Using false weights and
Heyabuddhi - 4 glasa - Covetous, measures.
Abdicativeness. Hetu - t. - Reason, Premise, Middle
* Himsaka - fő Hats - Injurer. term, Probans, Causality, Thesis.
Himsa - Toh - Injury. Hetu-a tmabhū ta-anatmabhuta -
Himsa - Täht - The reverance of vitaliG-3A, 37716440 - Premise self
ties out of passion is injury. possessed, Non-self possessed.
S. 7/13. Hetu-Abhyantara-atmabhūta,
Himsā - f - any injury whatsoever Anatmabhūta -79-374-31177,
to the material or conscious vitalities STARTS - Premise-Intrinsic, Extrin
caused through passionate activity of sic.
mind, body or speech is Himsā. Hetu kartta - eg hef - Causal agent.
Pu 43. Hetu-Anupalabdhi - 29-349441fon - Himsa . Fer - If one acts carelessly, Negative middle term.
moved by the influence of passions, Hetu. Vyatirek
there certainly advances Himsā in front Premise - Discord.
of him whether a living being is killed Hetu - Upalabdhi/Vidhirūpa, or not. Avirud-dhopalabdhi, Vyapya,
Because under the influence of passion,
the person first injures the self, through Kārya, Karapa Pūrva Uttara,
the self, whether there is subsequently Sahacara - 34617@, faferny,
an injury caused to another being or not. faolio, 219, art, Rut, , The want of abstinence from biṁsā and JTR, HE TR - Premise - Positive, affir- indulgence in Himsā, both constitute mative, Non contradictory positive es- Himsā; and thus whatever there is tablishment, Syllogistic Effect, Cause, careless activity of mind, body or speech, Antecedent, Subsequent, Accompani- there always is injury to vitalities. ment.
FeHT - Himsā - Tattvärthasūtra deHetu bhāva - 42 - The causality fines himsa (violence, injury) as taking of the object, Defects of reason. away of life under the sway of non

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(359) vigilance rooted in passions. (Pramatta king
a t TET – The Hoyasala yogat Praņavyaparopaņaṁ himsā)
kings of Dvārasamudra - These kings The expression Pramatta yoga represents the essence of the definition.
were the yädava kşatriyas of The concept of Pramada is very wise Somavam ša. In 1116 A.D. They exas it comprises eight factors, namely pelled the Chola kings and became rul(1) ignorance (2) doubt (3) wrong no
ers of the whole region lying in the west tion (4) attachment (5) Hatred (6)
of Mysore. The progenitor of the family Unsteady vigilance (7) disrespect for principles of righteousness and (8) was Šala. Once when in the temple of perversity of mental, vocal and physi- Basantidevi he was taking religious incal activity. Tattvärtha sūtra bhāsya. Structions from the Jaina Guru Sudatta Four kinds of Himsa . Er your cat Vardhamāna Mun indra, a tiger glaring
- Violence has been analysed ac- with rage came bounding out of the cording to the mental attitäide of the forest. The Jaină sage in order to test his individual into four kinds' namely bravery handed his rod to the chief and orhämmhiccarridental Ildvomine exclaimed “Poy sala!” meaning “O Sala
strike”. Whereupon Sala hit the tiger occupational, Virodh i or protective and
and saved the guru. Samkalpi or intentional.
It was from the rescued Jaina Guru's Himsad āna - FÉHIGA - Gift of instru- exclamation that the chief assumed the ments of offence.
name “Poysala", which later on changed Himsamū laka - FAMA8104 - Injuri
to “Hoysala”. Poysala was only achief
tain when he approached the JainaGuru Ous.
Sudatta for aid. Sudatta was anxious for Himvana- f 46F-Mountain Himvan
the rebirth of Jaina Dharmain the Deccan is on the borders fo Bharata and
and he set to work to devise ways and Haimavata. It is one hundred yojanas
means of rejuvenating the political life in height and is of golden colour like
of the country. He was successful in that of Chinese silk. S - 3/11.
creating the Hoysal kingdom and once Hirapya - Ferma - stamped coins of
again after the Gangas, a Jaina state precious metals.
came into existence. Hita · fen - Beneficence.
Parcuri - Vinayāditya - He was the hinadhika - stafette - Less-more. first notable king after Salaamong them. Hinākṣara sūtra - Etorer 9 - The
He ruled from 1047 to 1100 A.D. and sūtras containing lacunae of syllables.
extended the Hoysala kingdom by his
wisdom and prowess. He was an ardent hīyamana - strana - Decaying or
follower of Jainism. His religious prem decreasing.
ceptor was the Jaina Guru Säntisena. alat - Hotā - A Hotā is not one who
King Ereyan ga succeeded him. He was kindles the external fire, but one who
also a great warrior and supporter of casts the fuel of good deeds in to spiri
Jainism. His preceptor was the celtual fire with the formulas of kindness.
V.C.P. 411 ebrated Ācārya Gopanandi.

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ET (Kșa)
(360) बल्लाल - Ballala - He was the eldest Hundavasarpini- हुण्डावसर्पिणी - A son of Ereyanga, ruled next from 1102
period of Avasarpiņi i.e. period of to 1106 A.D. The great debater
downfall in which extraordinary events Charukirti Muni was his Guru. When
take place. the king was in moribund condition through severe illness, he quickly restored him to bealth. विष्णुवर्द्धन देव-Visnu vardhana deva - He succeeded king Ballāla. He was
Kșadmastha - Hry - Ordinary the most brilliant monarcbs of Karnā taka and was the rescuer of his
morals, Non-Omniscients. country from the Cholas. Many of the
Ksadmastha vitaraga - क्षमस्थ notable victories which marked his rule RM- Once the moban i ya karma is were won by his great generals. In his
destroyed, the sādhu stays for a period early life he was a firm believer of
of antar muhūrta any period less than Jainism but he was converted to
forty eight minutes in a state known as Vaisnavism by Rāmānuja in 1116.
kşadmastha vi tarāga. Inspite of his conversion he continued to honour and patronise the Jaina Gu
Ksama-4971 - Apology, Pardon, Forrus.
giveness. His queen Shantalādevi was a devout Ksama • 4141 - Forbearance is the Jaina. Anexpert in singing, instrumen- absence of defilement such as anger in tal music and dancing, she was re- the ascetic, who goes out for food for nowned for her beauty. Her activities preserving the body, when he meets for golorifying Jainism were unending with insolent' words, ridicule or deriand she was styled arampart of the Jain sion, disgrace, bodily torment and so on faith.
from vicious people. S - 96 His son Narsimha was crowned from K sama ya cana TEH - Apolothe very day of his birth. One of his gize, To beg pardon. most capable generals was the Jaina Ksana - Sur - Momentary existence, commander Hulla, whose intense de- Unique moment, Point instant, Momenvotion to the Jaina Dharma was respon
tary. sible for the devotion Narsimha showed
Kșan ika- afureri - Transitory. to the Jaina religion. A. 84-85.
Ksanabhangavada • क्षणभङ्गवाद - Hrda - Lake.
Doctrine of momentariness of things. Hrasa - T - Deterioration, Deca
Kṣaṇabhangura - 0749 - Transdent. .
migratory. Hrşta pușta - E TE - Stout. .
Kșanika kas āya - erfures #974 - ExHundaka samsthana - हुण्डक संस्थान
hausted affection. - Entirely unsymmetrical or deformed Ksan ikavada- क्षणिकवाद - Doctrine body.
of momentariness.

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Ksapaka - 4406 - The destroyer of delusion, Mortifier. Ksapaka sreņi - 4445 stunt - Ladder of annihilation - Ladder of destruction of karmas, The destructive ladder. Ksapan a-4901 - Annihilation, Eradication. Kșatriya - fra - Warrior class. Ksapita karma m sika - क्षपित
H1f81a5 - Eradicated functional part. Ksaya. - Destruction, Annihilation of karmas, Eradication. Kșaya (Deša) - 92 (TST) - Partial annihilation. क्षयोपशमलब्धि-Ksayopasamialabdhi - Samsāri Jivaembarassed by ancient as well as fresh karmic enemies patiently waits for an opportune moment. As a natural consequence of karmic matter duration may come to an end or its intensity and fertility may be declining to minimums. At that moment the Bhavya Jiva which is patiently aspiring for spiritual greatness, strikes with vehemence and Vanquishes the enemy. This suppression of karmas at their weakest moment is kşayopa śma Labdhi. Ksanti - alfa- Equanimity, Forgive ness. Equanimity - is the renunciation of the four passions. Kş ayika - 17407 - Annihilating, An- nihilator. Ks āyika bhāva - 1f407 19 - Destructional disposition. The manifestation which appears on the total destruction of the obstructive karmas is the destructive one; and it is pure and natural.
Pasca II verse 965.
Ksayika dāna - fra GTA - Annihilating donation. That knowledge is called kşayika (produced after the destruction of karmas) which knows completely and simultaneously the whole range of variegated and unequal objectivity of the present and other wise. Ksayika labha - क्षायिक लाभ - Annihilating gain. Kṣāyika samyagdarśana - mifera Hepight - The pure irrevocable belief, Annihilating serene vision. क्षायिक सम्यक्त्व - The belief which is caused by the destruction of right belief deluding karma (Darsana Moba and 4 error feeding passions sub classes of right conduct deluding Karma) is perfectly pure. It (is) destructive right belief (Alfa 9848 so called as it destroys the causes of wrong belief entirely.) (It is) eternal and (is) the cause of destruction of Karmas. The destructiveright belief is never shaken by words, by arguments, by forms fearful to the senses or by terror and disgust or by (all things in the) three words.
G.J. 315-317. Gatha - 646-647. Kşa yika samyak Jnāna sferas FRIEFIA - Annihilating serene knowledge. Ks āyika samyktva - fra Felona - Destructive right belief. Ksayika upabhoga - क्षायिक उपभोग - Annihilating subendurance. Kṣāyika virya - efetch oftef - Annihilating power. Kṣāyiki - entfernt - Due to destruction of karmas.

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Ksāyopašamika - ritarif 44 - An- Kșetravrddhi - Teras - Enlarging nihilation cum subsidence.
the boundaries in the accepted direcKsayopasamikacaritra- क्षायोपशमिक tions out of greed. चारित्र- The conductof destruction cum
Kșipta citta - fe fact - One madsubsidence.
dened on account of sorrow. Ksayopasanikabhava-क्षायोपशमिक Kșiti sayana - fafar yr49 - Sleeping on 979 - Disposition of destruction cum
ground. subsidence.
Ksina kasaya - क्षीणकषाय - Deक्षायोपशमिक भाव -One which arises stroyed delusion, The saint whose pason the non-realization (anudaya)of the sions are destroyed. totally destructive karmas and the real- Kșiņakaş aya - sito | - Stage of ization (udaya) of the partially destruc- destroyed delusion. tive karmas. Pañca - 966. Ksi namoha - M e - The saint The mixed manifestation has a dual
whose delusion is destroyed, nature like the partially obstructed in
Delusionless.
S-9/1. toxicating power of an inferior type of.
Ksipra-7879 - K șipra means knowing rice (kodon).. i Raja P. 100.
quickly.
S - 1/16. Ksepa - 84 - Unsteadiness. K setra - - Place, Constructedquar
Kșīrāsaravitva - strafora - Feedter, Spatial extent, The spatial location,
ing people with mild products. Regions, Quarter, Area, Volume.
K sobha - 819 - Perturbation, AnnoyKsetra - E - consists of fields in
ance. which com is grown.
Kșullaka - - Junior. Ksetranugami - क्षेत्रानुगामी - Quarter
Ksvelosadhi rddhi-क्ष्वेलोषधि ऋद्धि
Where the phelgom becomes invested study.
with the power to cure ailments, by its Ksetranugami THT - Area contact. following.
Kșut - - Hunger. Kșetra parivartana a facta - Cycle of space, Cyclic change. Ksetrapāla - 19167 - The protector of the place. Kșetra pratyupeksaņa-ezerydau Trairūpya-tac- Three conditions. - Sending monks for the survey work. Trasa - 7 - Voluntarily movable body, Ksetrāvaga ha- 1"116 - Extent of Mobile beings, The two types of organspace.
ism beginning with the two sensed orKsetra vipaki prakrti - क्षेत्रविपाकी
ganisms.
Trasa - 74 - Those who are subject to yefa- Cyclic change fruition.
Trasa name karma are trasas.
S - 2/12
T (Tra) 1

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(363) Trasa TA - Mobile beings - The because it destroys the triad of birth, old mobile beings are from two sensed age and death, the cause of transmigrabeings onwards. T 2/14. tion.
Y.C.P. 411. Trasa nā ma karma - F 74 Trāyastrimsa - Arfest - TrāyasThaton the rise of which a being is born trimšās are of the status of ministers of with two or more senses, is the name priests. They are thirty three and hence - karma of trasa (mobile). S - 8/11.
they are called Trāyastri ṁ Śa.S - 4/4. Trasajiva. स जीव - The types of TH Indriya jatijiva. त्रि इन्द्रिय जाति organisms beginning with the two
Fia- Three sensed genus/bios. sensed organisms are called trasa Jiva.
Trika - maņ dapa - felch 4064 - Trasa nadi - A157 - Region of man dapa with three Catuskisor bays of mobile beings, The mobile channel. amedieval temple, normally of the jaina Trasa nadi- A HIST - Mobile chan- faith. nel- The mobile channel is the region, Trikū ta-fagic - Three vimānaserected which runs through the centre of the on a common basement or placed round universe. It is in the form of a prism a common maņ dapa, three peaked. having a square base, each side mea- Triratha - force - Temple with three suring are rajju, extending throughout
projections. the universe of fourteen rajjus in height.
Trikoņa kşetra - ferstar - TrianLiving beings endowed with more thari
gular region. one sense are found only within the
Trikūta - Faqe - Triple sbrine, Three boundaries of the mobile channel and not outside it. Hence it is called mobile
peaked. channel (Tras nādi). But one sensed Triloka - farcilas - Three worlds. creatures are found within as well as Triparņi - fagurf - Trefoil. outside the mobile channel.
Triputi pratyaksavadi- त्रिपुटी प्रत्यक्ष THISA - The mobile channel is in the
aici - Triangular preceptors. middle of the universe. It is fourteen Rājūs high, One rājū long and one
Trira'sika - Ferifgre - Rule of three rājū broad. Mobiles are as a rule born
sets. within it alone.
Trirū patā - far51401 - Triple characTrasaparyaptasthiti-सपर्याप्त स्थिति- teristic. Mobile developed lifetime.
Trisalā - Ferati - She was mother of Traira'sika - Kifo - Rule of three. Mahāv ira. Her Gotra was Vašiştha. Trasareņu - Thty - The sixty fourth Trišalā was the elder daughter of king part of the tip of a bair, Quarter mea- Cetaka of Vaišāli. sure. Trichatra - faros - Triple unbrella.
Trisakha - Formulai-Door frame with
three Jina figures. rut - (Trayi- The three fold lore) -
Trivali - facit - Fondling. The three fold lore is called Trayi,

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-
Trividha parāh - त्रिविधपरा: - Three classes of respondents. Trutitafa A period consisting of eighty four lacks of Trutitan gas. Trutitanga -- A period consisting of eighty four lacks of purvas.
ज्ञ (Jña)
jna parija -- Cultivation of knowledge. Jnana--Cognition, knowledge, Understanding. Jnana--Knowledge - By which the soul knows all the substances (and their attributes and many kinds of modifications, petaining to the three times (past, present and future) directly or indirectly is knowledge. G.J. 299. Pratyaksa - प्रत्यक्ष The sensuons cognitison is the the pratykṣa. The word Pratyak sa may be derived either from the word ak sa which means the eye or from the word akṣa which means the sense. Those who derive the word Pratyk şa from ak şi, point out that although in that case the Pratyak sa would primarily mean only the visual perception, it would by implication include all sensuous perceptions which are spasta or clear. They contend that we must widen the scope of the Pratyak sa, even if we derive the word from akṣa, i.e. a sense organ; for Pratyak ṣa means not only all sensuous perceptions but includes also the anindriya Pratyakṣa, i.e. apprehensions which are mental. The Jainas however, prefer to derive the word Pratyakṣa from akṣa. P. 89.
परोक्ष – The Paroksa is cognition which is not dependent on the active functioning of any peripheral sense organ but which arises only from the operation of the manas or mind. P. 89.
wise.
अन्यथानुपपत्ति - The impossibility other P. 93. विपक्षानुपलम्भ - Non experiece in the opposite.
प्रत्यक्ष – The Pratyaksa is characterised by clearness (Spaṣṭatā or vai sadya); it arises when the karmas called the Jffānāvaraṇa and the viryāntarāya P. 97. are destroyed. Clearness consists in revealing the details in a greater degree than that done by inference etc. P. 2/3 प्रत्यक्ष के भेद - The Pratyaksa is of two modes viz, the practical (सांव्यवहारिक) and the Transcendental (पारमार्थिक). P. 214. सांव्यवहारिक प्रत्यक्ष के दो भेद - The first of them is of two kinds, viz. the sensuous and the unsensuous (i.e. the mental or the internal). Each of these two has four modes viz., 'Grasp', 'attention', determination and 'Rentetion'
P. 2/5-6.
-Grasp (avagraha) consists in the perception of a thing in its lesser general aspect, which immediately follows or arises from the apprehension of the thing in its aspect of mere existence (i.e., the vaguest general aspect) which apprehension again results as soon as the object of knowledge and the organ of perceiving are placed in fit positions.
T-Attention or inquisitiveness consists in the impulse to enquire into the details of the object grasped.
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37474 - Determination (avāya) is de- termining the details attended to.
P. 219 aru - That being firm fixed is retention (Dhāraņā).
P. 2/10 Orifto eat - The transcendental (perception) arises when its peculiar
culiar hindrances are removed or mitigated. Its origination is due to the soul only. The soul, of course, develops the practical perception also but in the case of the practical perception, the soul gen- erates it with the help of the senses etc. whereas the transcendental perception arises direct from the soul. पारमार्थिक प्रत्यक्ष के भेद - The transcen- dental perception is either partial or complete.
P. 2/19. forchet ST G - The partial is of two kinds : clairvoyance (avadhi) and Telepathy (manahparyaya) P. 2/20. statusin - Clairvoyance is knowledge which arises when its enveloping hindrance subsides in a particular way, which is connate with some and in others acquired by means of righteousness and which has for its objects things having a form.
P. 221. A: pea Ta - Telepathy, which has for its object the mental substance and its modes, arises from the subsidence of its peculiar cover(i.e. obstacles which suppress it), the subsidence being due to self control and purity. P. 2/22. Tarm - The complete is pure knowledge consisting in a direct cognition of all substances and their modes, which arises when owing to a peculiar group of conditions all the knowledge - covering hindrances are annihilated.
P. 2/23.
H 3119 - Knowledge about the invariable and inseparable relation between the mark and the proven.
P/ 151. THE THICH - The Indirect knowledge is not clear. It is of five kinds inasmuch as it may be recognition', 'conception', 'Induction', 'deduction' and 'Authoritative knowledge.
P.3/1-2. PEUT - Recognition is the recollection of an object cognised, in the form, 'it is that', and is due to the waking up of an impression. As for instance: that image of the divine teacher. P.3/3-4. प्रत्यभिज्ञान - Conception is due to apprehension and recollection and consists in a synthetic knowledge of a thing under observation) with regard to characteristics common to the whole species or to essences underlying a number of modes or with regard to other characteristics. Forexample:- Thatcow is of that species, aGavaya is like acow; he is that Jindatla etc. P. 3/5-6. सामान्य के भेद - The Samanya again may be either Tiryak-Sāmānya or Urdhvată-sămânya. P. 172. firefoe HIHRT – Tiryak - sāmānya is the groupofcharacteristics which make a thing similar to the other members of its species. 'Gotva' or cowhood is an instance of the Tiryak-sāmānya, representing the general characteristics common to the whole species of cows.
P. 172. ऊर्ध्वता सामान्य - The Urdhvatā sāmānya is the immutable substratum which persists in and through the varied modifications of a thing. A lump of earth may now appear as a cup, then as

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a pitcher, next adoll and so on, but earth continues as the constant substratum of these earthen things. Earth is thus the Urdhvatā sāmānya underlying these clay modifications. P. 172. - Knowledge of the forms - This being, this is etc., arising from a critical examination of the facts observed and non-observed and consisting in the establishment of relationship which subsists in all the three times, such as the relationship between the proven and the mark, 'tarka' or induction other
wise known as Uha. For example :Whatever smoke there is, all that is only when there is fire; if it (fire) be not there, that (smoke) is not there. P. 3/7-8.
अनुमान के भेद - Inference of deduction is of two kinds : (Inference) for one's own self and (inference) for others.
P. 319.
P. 187
T&T - Abode.
हेतु - Mark
P. 187. अनुमान संज्ञा का कारण Anumana is so called because it is knowledge which is based on a previous (Anu) cognition of the mark and recollection of the relation between the mark and the proven and which consists in a determination (Mana) of the object, subsequent to that previous cognition. P. 188. पक्षधर्मत्व - Existence in the Paksa. reffsher-Purposive effort. P. 191. स्वार्थानुमान - The svārtha or the infer
ence for one's own self, consists in a knowledge of the sadhya or the proven, through the apprehension of the Hetu or the mark and a recollection of its (inseparable) relation (to the Dharma). P/ 3/10.
-
-The one and the only characteristic of the Hetu is that its incapability of being known otherwise (than in connection with the Dharma) is known for certain. P. 3/11.
Similars of the abode.P. 200.
न्यायाभिमत अनुमान के दो रूप - The yoga Philosophers admit the validity of the two forms of the Anumana, viz., the Kevalanvaya and the Kevala vyatireka. The former is inference based on positive experience that wherever there is the mark, there is the proven, The latter is inference based on a negative experience that 'wherever there is no proven, there is no mark'. The Jaina Philosophers point out that the Nyaya thinkers are certainly unable to attribute the Hetu in these two forms of the Anumāna, all the five characteristics stated by them. P. 202.
-
साध्य The Sadhya or the proven is what is undetermined, unopposed and desired.
परार्थानुमान - An inference consisting in
a statement of the above and the mark is called the inference for the sake of others. by transference of epithet. P. 3/23.
-
परार्थ प्रत्यक्ष A statement in words describing objects, determined by one's direct perception, is direct perception for others, since it causes direct perception in others, as for instance, see Just in front of you, the image of the lord Jina, loaded with ornaments which are interested with glittering pieces of diamond. 3/26-27.
अनुमान के अङ्ग To convince others, only the two premises indicating the abode and the mark are required and not propositions stating instances etc.
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हेतु के प्रयोग के प्रकार - ‘It is got along with it otherwise it is not got at all' : in this way, the mark may be indicated in two ways. P. 3/29. तथोपपत्ति - 'It is got along with it implies that the mark exists only when the proven exists. P. 3/30. अन्यथानुपपत्ति - ' Otherwise it is not got at all' implies that 'the mark does not exist if the proven does not exist.' P. 3/30.
तथोपपत्ति तथा अन्यथानुपपत्ति के
3- For instance: That kitchen has fire in it because if there be fire, smoke can be perceived there; or if there be no fire, smoke can not be perceived there. P. 30/31. तथोपपत्ति तथा अन्यथानुपपत्ति दोनों में से fentit yan ant 3-ayachal To establish the proven, the use of one of them being sufficient, the use of the other is unnecessary (where one has been used). P. 3/32.
परार्थानुमान के दस अवयव
-
-
Pararthānumāna or inference for others is two limbed as the Jaina logician has been so long maintaining. Such a two limbed argument, however is meant for an intelligent pupil only; where the pupil is a dull or uninformed person, a more elaborate process of argumentation is necessary. To teach such a person, not only are all five premises of a Nyaya syllogism necessary but the Jaina logician goes even further than this and conceives of a ten limbed syllogism for such a person. These ten premises are 1. Pak sa premise or proposition indicating the abode. 2. pakṣasuddhi-premise or the proposition verifying the abode. 3. Hetu - premise
or the proposition stating the reason. 4. Hetu - suddhi - premise or the proposition demonstrating the reason. 5. Drṣṭānta - premise or the propositon, stating the example. 6. Dṛṣṭānta - suddhi - premise or the proposition verifying the example. 7. upanayapremise or the propositon verifying the application. 9.Nigamana premise or the proposition stating the conclusion. 10. Nigamana suddhi-premise or the proposition verifying the conclusion.P. 222 GET-Example - Example is the place where the inseparable connection can be known. P. 3.43.
दृष्टान्त के दो भेद - Example is of two sorts Owing to its Homogeneity (साधर्म्य) and Heterogeneity (वैधर्म्य).
P. 3/44. साधर्म्य दृष्टान्त - In the case where the nature of the mark being present, the nature of the proven is found to exist as a matter of necessity, we have an instance of the homogeneous example. P. 3/45-46.
वैधर्म्य दृष्टान्त In the case, however, where the proven being absent, the mark is shown to be absent. As a matter of necessity, we have an instance of the Heterogenous example. For instance where there is no fire, there can be no smoke; as for example, in the pond. P. 3/47-48.
उपनय Application is showing the mark to be existent in the abode. For instance (the statement that) there is smoke in this place. P. 3/49-50. निगमन - Conclusion is applying the proven to the abode. For instance: (the statement) so, there is fire here.
P. 3/51-52.
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उपलब्धि हेतु - The positivelycognised reason. 31Junior – The Negatively cognised
P.3/54. fafa - The affirmation is the aspect of existence.
P.3/56. प्रतिषेध - The negative is the aspect of non-existence.
P. 3/57. 31916 ao ar - Non-existence is of four kinds, viz., Prior-non existence, posterior non-existence, Reciprocal non existence and absolute non-exist- ence.
P. 3/58. प्रागभाव-What subsidingafact in the form of its effect comes into existence is its prior non-existence. For instance: The lump of clay (is the prior nonexistence), of the pitcher which is formed (out of it) on its cessation to exist.
P. 3/59-60. gedarata - That arising, a fact which was an effect, comes to an end as a matter of necessity in its posterior non- existence (prachvaṁsābhāva). Forin- stance: the collection of pitcher pieces (is the posterior non-existence), of the pitcher which is necessarily destroyed on the rise of the pitcher-pieces.
P. 3/61-62 SPARTATA - Itaretarābhāva - Recip rocal non existence implies the retrogression of the nature of a thing from the nature of its opposite. For instance: The retrogression of the nature of a pitcher from the nature of a pillar.
P. 3/63-64. अत्यन्ताभाव - Absolute non existence (or the atyantābhāva of a thing) is what, in all the three times contradicts its identical nature. As for instance : The conscious and the unconscious.
P. 3/65-66.
उपलब्धि के भेद - There are two kinds of the positively cognised (उपलब्धि ) marks, viz. the positively - cognised - compatibe ( 34fabalysea) and the positively-cognised - in compatible (farbas zugfa). अविरुद्धोपलब्धि के छह भेद:- The positively - cognised compatible proves vidhi (affirmation or existence) and is of six kinds. A mark, compatible with the proven may be positively-cognised as the 'nervaded' (Vvāpva), the effect' (Kärya), the cause (Kāraña), the antecedent (Purva-cara), the subsequent (Uttara-cara) or the concomitant (Sahacara) (of the proven).P. 3768-69. स्वभाव - Natures of the identical
P. 236. grunt - The abode. P. 244. enfatias - Compatible. P. 244. well ah HIEU À fames Jumper tot JGTEPUT - Sound is subject to modification because it is a product. Whatever is a product is subject to modification: As for instance, a pillar. On the other hand, wbatever is not subject to modification is not a product. As for instance, the barren woman's son. Now, sound is a product. Hence it is subject to modification. Here, the mark is pervaded (Vyāpya) of the proven, compatible with it, positively-perceived, both Homogeneously and Heterogeneously.
P.3777. कार्य की साध्य से अविरुद्ध उपलब्धि का IGIEUT-There is fire in this hill grove, As smoke is seen. Here the mark is the effect (Kärya).
P. 3/78. कारण की साध्य से अविरुद्ध उपलब्धि का JGIE UT – There will be a shower of

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(369) rain : as clouds corresponding to that is 3. faragonatuturi pest - This mans temseen. Hence the mark is the cause per is not yet cooled down; because he (Kärana).
P. 3/79. has an angry face etc. This is an instance पूर्वचर की साध्य से अविरुद्ध उपलब्धि का । where the marks is positively.cognised IGIEUT - A muhūrta after the con- (upalabdhi) to be the effect (atore) of stellation of tisya will rise, as punarvasu what is incompatible with (viruddha) constellation is seen to rise. Here the the proven.
P. 3/88. mark is the antecedent pūrvacara. 4. fatig aaruitumiet - The speech of
P. 3180. this sage is not false : for, he has knowlउत्तरचर की साध्य से अविरुद्ध उपलब्धि का edge which is nottarnished by the stain, IGIEUT - A Muhūrta before, the Pūrva due to attachment and envy. This is an Phālgun i constellation rose; as the
instance where the mark is positively
cognised (upalabdhi) to be the cause uttara-pbālgun i constellation is seen (kārana) of what is incompatible with to rise. Here the mark is subsequent.
(viruddha) the proven. P. 3/89. P. 3/81.
5. faecydrasiunfar - A muhūrta सहचर की साध्य से अविरुद्ध उपलब्धि का
after, the Puşya - star will not rise; for उदाहरण - There must be a particular
Rohiņi is seen to rise. This is an inkind of shape in the mango fruit. As this
stance where the mark is positively - has a particular kind of Juice which is
cognised (upalabdhi) to be antecedent being tasted. Here the mark is
(Pūrvacara) of what is incompatible cancomitant (Sahacara). P. 3/82.
with (viruddha) the proven. P.3/90, विरुद्धोपलब्धि के सात प्रकार - A posi
6. Papa GTTRERINT – A muhūrta tively cognised incompatible mark
before Mrg sirah did not rise; for Pūrva (Viruddha upalabdhi) proves prati sedba (or the element of non existence, i.e.. phālgun i is rising. This is an instance negation) and is of sevea kinds. wbere the mark is positively-cognised
P. 3/83/ (upalabdhi) to be the subsequent 1. Foratasterfeet - The positive (uttaracara) of what is incompatible with cognition which is essentially - incom
(viruddha) the proven. patible. For instance - There can not be
7. fatioheartufa - This man bas only one aspect (of a thing), for, more not any false knowledge, for he has got than one aspect is met with).
the right faith. This is an instance where
P.3/84-85. the mark is positively cognised 2. fara comunion - This man has
(upalabdhi) to be the concomitant not yet determined the truths; for he has
(Sabacara) of what is incompatible doubts regarding them. This is an in
(viruddha) with the proven. P. 3/92. stance, where the mark is positively gyeter at 1514 - cognised (upalabdhi) to be pervaded (1) bfascioufour en farmaceut(Vyäpta) by what is incompatible gulfat – The negatively cognised (viruddha) with the proven. P. 3/87. (anupalabdhi)mark alsois of two kinds,

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(370) viz, the negatively.cognised compat- 3. odraerator - A muhūrta after. ible (aviruddha) and the negatively Svāti star will not rise - for Citrā is not cognised incompatible (viruddha). O seen to rise. This is an instance where
faoliyatig to HIT were – Of the negatively-cognised (anupalabdhi) these the negatively cognised mark is compatible with (aviruddha) (anupalabdhi) mark which is compat
and the antecedent (Purvacara) of the ible (aviruddha) porves negation
proven.
P. 3/100. (Prati sedha) and is of seven modes. A negatively cognised mark compatible
6. 3farrgemat - A mubūrta bewith what is to be negated may be
fore, Pūrvabhādrapada did not rise, for identical in nature (with the proven), its Uttarbhādrapada is not seen to rise. ‘Pervader', its effect' its 'cause', its This is an instance, where the nega'antecedent' its subsequent or its con- tively cognised (anupalabdhi) mark is comitant. .
P. 3/94-95. compatible with (aviruddha) and the 1. Foretangunan - There is no pitcher subsequent (uttaracara) of the proven. here, for its nature as known is not
P. 3/101. cognised. This is an instance where the 7. Hariguros - This man has not negatively cognised (anuplabdhi)mark got right knowledge, for, Heis not found is compatible with (aviruddha) and iden- to possess right faith. This is an instace tical in nature (Svabhāva) with the
where the negatively cognised proven.
P. 3/96. (anupalabdhi) mark is compatible with 2. 14chiglufer - There is no Jack- (aviruddha) and the concomitant fruit tree in this place; for no tree is (Sahacara) (of the proven). P. 3/102. found here. This is an instance where fangirafa - A negatively · the negatively cognised (anuplabdhi)
cognised (anupalabdhi) mark which is mark is compatible with (aviruddha)
incompatible (viruddha) with the and the pervader (Vyāpaka) (of the
proven) leads to an affirmative concluproven).
P. 3/97.
sion (vidhi) and is of five kinds. Be3. कार्यानुपलब्धि - There is no
cause the negative - cognition may be unimpotent seed here. For no shoots
different in accordance with the differare seen. This is an instance where the
ence in the non-cognition of the mark negatively cognised (anupalabdhi)
which may be incompatible with the mark is compatible with (aviruddha)
'effect', the cause', the 'Nature', the and the effectof(Kärya)(of the proven). 'pervader' or the 'concomitant of the
P. 3/98. proven.
P. 3/104. 4. Turu - This man has not 1.fofo avutqun - In this person, the mental qualities of restraint etc. For
there is great disease; for the operative he is not found to have faith in the
signs of good bealth are not found in verities. This is an instance where the him. This is an instance where the neganegatively - cognised (anupalabdhi) tively cognised (anupalabdhi) mark is mark is compatible with (avinuddha)
incompatible with (viruddha) the effect and the cause (Kāraṇa)(of the proven). (Kārya (of the proven). P. 3/99.
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P. 3/106
2. विरुद्धकारणानुपलब्धि - In this animal there is pain; for it is not (found to be) united with what is liked. This is an instance where the negatively-cognised (anupalabdhi) mark is incompatible with (viruddha) 'pain' which is the proven in this case. 'Being united with what one likes', which is the mark (hetu) here and non cognised (negatively cognised, anupalabdhi) in the cause (kāraṇa) of pleasure. Hence the hetu in the given example is the viruddha - kāraṇa- anupalabdhi. 3. विरुद्धस्वभावानुपलब्धि All things have many aspects; for the nature of having one aspect only is not found (in a thing). This is an instance where the negatively cognised (anupalabdhi) mark is incompatible with (viruddha) the nature (svabhava) (of the proven). P. 3/107. There is shade here; for heat is not felt. This is an instance where the negatively cognised (anupalabdhi) mark is incompatible with (viruddha) the pervader (vyapaka (of the proven). P. 3/108. 5. विरुद्धसहचरानुपलब्धि - This man has false knowledge; for he is not found to have right faith. This is an instance where the negatively cognised (anupalabdhi) mark is incompatible with (viruddha) the concomitant (sahacara) (of the proven).
4. विरुद्धव्यापकानुपलब्धि
-
-
-
(371)
·
P. 3/109.
हेत्वाभास के भेद The unproved (asiddha), the opposed (viruddha) and the doubtful (anaaik antika) are the three classes of the mark-fallacy. P. 6/47 1. Sifu Tarara (The mark) the inseparable connection of which (with the proven) is not determined through
the instruments of valid knowledge (Pramāņa) is the 'Unproved' (asiddha). P. 6/48 असिद्ध हेत्वाभास के दो भेद - (अ) उभयासिद्ध (ब) अन्यतरासिद्ध The unproved is of two modes, viz., the unproved to both parties and the unproved to one party. P. 6/49 (अ) उभयासिद्ध - Sound is subject to modification, because it is visible, here the mark is unproved to both parties. P. 6/50
(ब) अन्यतरासिद्ध Trees are unconcious because they have not the death characterised by a suppression of the power of cognition of sense-faculty and of vitality; here the mark is unproved to one party. P. 6/51. 2. for That (reason) is opposed (viruddha), the invariable connection of which is known to be with the opposite of the proven. As for instance: (the reason in the argument) the soul is eternal or the soul is non-eternal because it is possessed of the faculty of conception P. 6/52-53 3. अनैकान्तिक A reason, the invariably relationship of which (with the proven) is doubted is the doubtful. P. 6/54 अनैकान्तिक हेत्वाभास के दो भेद - (अ) निर्णीत विपक्षवृत्तिक
etc.
(आ) संदिग्धविपक्षवृत्तिक । P. 6/55 (अ) निर्णीत विपक्षवृत्तिक - (The fallacious reason of the doubtful class) of which the connection with the dissimilar abode is known (is illustrated) as :sound is eternal, because it is knowable. P. 6/56 (आ) संदिग्धविपक्षवृत्तिक - (The fallacious reason of the doubtful class) of
-
-
-

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(372) which the connection with the dissimi- example) is opposed to both the phelar abode is 'doubted' (is illustrated)as: nomena.
P. 6/62 the personin question is not omniscient 4. Hiigru Uhf - That man has because he is a speaker. P.6/57
passions etc. because he is a speaker; साधर्म्य की अपेक्षा 9 प्रकार का like Devadatta : This is an instance GETTISTA - A fac1,
where (the homogeneous example) is विकल, उभयधर्म विकल, संदिग्ध साध्य धर्मा, doubtful with regard to the proven-phe
nomenon.
P. 6/63 सन्दिग्ध साधनधर्मा, संदिग्धोभयधर्मा, अनन्वय,
5. FifreATEU4f - That man is mor3146ffare a fantaic4- In respect
tal; because he has passions etc. like of Homogeneity, the fallacy of the ex
maitra; this is an instance where (the ample is of nine modes. These are that
homogeneous example) is doubtful with which is opposed to the proven phe
regard to the reason - phenomenon.P. nomenon: that which is opposed to the
6/64. reason-phenomenon; that which is op
6. संदिग्धोभयधर्मा - That man is not at posed to both the phenomena; that which is doubtful with regard to the
all-seer because he has passions etc. proven-phenomena; that which is
Like a particular vower; this is an indoubtful with regard to the mark-phe
stance where (the homogeneous exnomena; that which is doubtful with
ample is doubtful with regard to both regard to both the phenomena that in
the phenomena.
P. 6/65. which the two phenomena (of the rea
7. अनन्वय-The person referred to has son and the proven are unconnected; passions etc. because he is a speaker; that in which the connection between like a given person; This is an instance the two phenomena (of the reason and where (the homogeneous example) is the proven) is unshown; that in which
such that in it (the reason phenomenon the connection between the two phe- and the proven phenomenon) are unnomena (of the reason and the proven
connected.
P. 6/66. is shown in an inverse order.
RT - Sound is noneternal; P. 6/58-59. because it is a product; like a pitcher; 1. HT कल-Sound is not man
this is an instance where (the homogemade, because it is formless; like mis- neous example) is such that it does not ery; this is an instance where (the ho- show the connection (between the reamogeneous example) is opposed to the son phenomenon and the proven - pheproven phenomenon. P. 6/60 nomenon).
P. 6/67. 2.
H er facho - The proposition 9. rautach - Sound is non eternal being the same as above and the reason because it is a product; whatever is nonbeing also the same (the homogeneous eternal is a product; like a pitcher: This example) 'like an atom' is opposed to is an instance where (the homogeneous the reason phenomenon. P. 6/61 example) states (the invariable relation 3.3972rereffachat - Like a pitcher. This between the mark and the proven) in an
inverse order. is an instance where (the homogeneous
P. 6/68.
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वैधर्म्य की अपेक्षा नव प्रकार का दृष्टान्ताभास- असिद्ध साध्य व्यतिरेक, असिद्ध साधन व्यतिरेक, असिद्ध उभय व्यतिरेक, संदिग्घसाध्य व्यतिरेक, संदिग्धसाधन व्यतिरेक, संदिग्ध उभय व्यतिरेक, अव्यतिरेक, अप्रदर्शित व्यतिरेक तथा विपरीत व्यतिरेक । In respect of heterogeneity also, the fallacy of the example isofnine modes. These are - that in which the negation of the proven is unproved; that in which the negation of the reason is unproved; that in which the negation of both is unproved; that in which the negation of the proven is doubtful; that in which the negation of the reason is doubtful; that in which the negation of both is doubtful; that in which there is no negative relation between the proven and the reason); that in which the negative re- lation (between the proven and the rea- son) is unshown; that in which the negative relation (between the proven and the reason is shown in an inverse order.
P. 6/69-70. 1. 3tH Hree fico - Inference is fallacious; because it is valid knowl- edge; whatever is not fallacious is not
character of valid knowledge not receding from inference. P. 6172. 3. sificatore italiano - Sound is both eternal and non-eternal; because it is existent; whatever is not both eternal and non-eternal is not existent; as for instance, the pillar; this is an instance in which the negation of both (the proven and the reason) in the heterogeneous example is
nproved, the fact of both eternity and non-eternity and the fact of existence, not receding from the pillar.
P. 6/73. 4. Hif UTEZ arka – Kapila is not omniscient noran authority; because he upholds the doctrine of the absolute unmomentariness; One who is omniscient or an authority upholds the doctrine of the absolute momentariness: as for instance, Sugata : This is an instance in which the negation of the proven (in the heterogeneous example) is doubtful, the non existence of the proven - phenomena of inomnisciertçe and nonauthoritativeness being doubtful in Sugata.
P.6/74. 5. af GUATT Ria - The person referred to is non whose words are not to be accepted; because he has passions etc. One whose words are to be accepted is free from passionsetc; as for instance, the son of Suddhodana, this is an instance, in which the negation of the reason in the heterogenous example is doubtful, the negation of having passions etc., being doubtful in the son of Suddhodana.
. : P. 6/75. 6. Hic utata watoto - Kapila is not free from passions; because he has not, out of pity, given to beings, who deServe mercy, a piece of flesh from his body, one who is free froin passions,
dream consciousness; this is an instance in which the negation of the proven (in the heterogeneous example) is unproved, the fallacious character' not receding from the dream consciousness'.
P. 6/71. 2. Bf4 derya cufto - Perception is undetermined, because it is valid knowl- edge; whatever is not undetermined is not valid knowledge; as for instance, inference: this is an instance in which the negation of the reason (in the het. erogeneous example) is unproved, the

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ful.
gives out of pity a piece of flesh from his body to beings who deserve mercy, as for instance, Tapana Bandhu; This is an instance in which the negation of both (the proven and the reason) in heterogeneous example is doubtful, the retrocession of the fact of the want of passionlessness as well as of the fact of giving out of pity, to beings who deserve mercy, pieces of flesh from his body, in Tapana Bandhu being doubt-
P.6/76. 7. अव्यतिरेक - The person referred to is not one who is free from passions; because he is a speaker, one who is free from passions is not a speaker, as for instance, a piece of stone; this is an instance in which in the heterogenous example) there is no negative relation '(between the proven and the reason)'.
P. 6/77. 8. Suffa fact - Sound is not eternal, because it is a product; as for instance 'Ether': This is an instance in which (in the heterogeneous example) the negative relationship )between the proven and the reason) is unshown.
P. 6/78. 9.fauritat e - Sound is not eternal, because it is a product; whatever is not a product is eternal as for instance, Ether; this is an instance in which (in the heterogenous example) the negative relation (between the proven and the reason) is shown in an inverse or. der.
P. 6/79. 347414r en for477474 - Fallacies with regard to application and conclusion cousist in stating them in contravention to the principles, implied in their definition. For instance. : Sound
is subject or modificaton; because it is a product; whatever is a product is subject to modification; as for instance, a pitcher; (To say here) 'sound is subject to modificaton' of (to say) ‘a pitcher is a product' (would be committing the fallacies of application. In that very instance, (to say) 'So sound is a product or (to say) 'So a pitcher is subject to modification (would be committing fallacies of conclusion). P. 6/80-82. 37TTIATH - The fallacy with regard to authority consists in cognition arising from the words of a false authority. For instance : On the bank of the Mekalakanyakā, at the foot of the Tāla and Hintāla dates are found in abundance; make haste. Go on, Go on, Oye claves.
P. 6/83-84. Per Te – The number fallacy in respect of the form of valid knowledge consists in such ways of numbering as, e.g. Direct perception is the only form of valid knowledge. P. 6/85. सामान्यभास, विशेषाभास तथा HHRifaster TH – (The regard) the class-essence alone or the particular alone or both of them, isolated from each other as the object of validknowl. edge) would be committing the fallacy with regard to its object. P. 6/86. प्रमाण का फलाभास - The fallacy with regard to the fruit of valid knowledge consists in thinking that the fruit is the same as valid knowledge or that the fruit is different from it. P. 6/87. 779 - Naya consists in the particular mental tendency of the knower which takes cognisance of a part of an object known through the Pramānacalled the scriptural, ignoring (for the time being) the other parts.
P. 7/1.

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नयाभास - The Naya fallacy consists in denying the aspects other than the aspect with which one is concerned (for the time being). P. 7/2. नय के दो भेद - It is of two kinds - the expounded (vyāsa) and the compounded (Samāsa). P. 7/3. व्यास की अपेक्षा अनेक भेद In its expounded form it is of many sorts. P. 7/4.
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समास की अपेक्षा दो भेद - In its com - pounded form it is of two kinds, the Dravyarthika (or the naya which considers the substantial aspect) and the Paryayarthika (or the naya which considers a thing in its modifications). P. 7/5.
1
द्रव्यार्थिक नय के तीन भेद The Dravy arthika is of three kinds, viz., the Naigama (the non distinguished), the Samgraha (the generic) and the vyavahāra (the practical). P. 7/6. नैगम नय – The naigama signifies both of either two characteristics or of two substances or of a characteristic and a substance holding up one as the chief and the other as its adjunct. (In the statement) In soul there is an ever existing conscionsness (We have an instance) of two characteristics (being signified in an undistinguished way hoding up one as the chief and The other as its adjunct (In the state most) A thing is subst ratum, modified (We have an instance) of two substancees being signified in an undistinguished way holding up one as the chief and the other as its adjunct) (In the statement) 'A self engrossed in the affairs of the world gets happiness for a moment only (we have an instance) of a char
-
acteristic and a substance (being signified in an undistinguished way, holding up one as the chief and the other as its objects.
तीन
Three kinds of Naigama naya - प्रकार का नैगम नय - Naigarna naya is sub divided into three according to the true relations of the teleological and interpreting idea. The two illustrations refer to some present course; hence they come under -
(1) Vartama na naigama-d41414But there may be looking back to a past event. On the morning of Deepavali day, you may say "To-day is a - parinirvāņa Kāla of lord Mahavira," But lord does not attain nirvana on that day which you are actually speaking about. The event took place several centuries ago. yet it was on a corresponding day that year. Because of this correspondence on event true of the day centuries ago is also associated with all such corresponding days of the subsequent years. Thus we speak of the king's birth day, the darbār day every year. The assertion has made only because of apast event. This characteristic attribute of the present the genuinely belonging to the past, yet transfered to the present because of an identical relation between the two is pertaining to.
(2) Bhuta naigama (Past naigama) - Instead of looking back to the past you may look forward to a remote future. Instead of detecting in the concrete present some element which was once associated with it, you may discover in it something which is yet to be. At the sight of a prince you may hail. "Here comes his royal highness," The prince is but lion of the royal family. He is not

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yet kind, but is going to be one. Simi- larly you may speak of every Bhavya Jiva a good soul as Siddha Jiva, a perfect soul. For somehow in the far off future perfection will be the goal of all; for everyone is god in the germ. (3)Bhāvī nalgama - Tattoo - Such an assertion is true according to bhāvi naigama future naigama. P: 7/8-10. नैगमाभास- The fallacy with regard to the Naigama consists in a tendency to absolutely separate the two attributes etc. As for instance (to consider that) in the soul existence and consciousness are absolutely separate from (i.e. unconnected with each other etc., etc. (would be fallacious). P. 7/11-12. FİYE 7 - The genericorthe Sagrahanaya takes account of the common or the general aspect only. P. 7/13. 14674 asta - That is of two kinds, ultimate and non-ultimate. P. 7/14. परसंग्रह नय - The ultimate or the para - saṁ graha consists in assuming an attitude of indifference to the infinite particularities (of a thing) and fixing solely upon (its) barest substratum which is equal to pure existence. For instance. The universe is one; for there is no difference in being (of all things).
. P. 7/15-16. HubeTHA - The fallacy in regard to this (i.e.) the samgraha - naya) con- sists in maintaining the absolute iden- tity of all beings and denying all the particularities. As for instance, pure existence is the only reality; for particularities apart from that are not apprehended.
P. 7/17-18. 374iye Te - The non-ultimate or the Apara saṁgraha consists in taking into
consideration such non ultimate generalities as substantiality etc. and assuming an attitude of indifference to their various modes. For instance; Principles of motion and rest (Dharma and Adharma) space (Akāša), time (Kāla) matter (Pudgala), soul (Jiva); all these substances are one, because all of them have substantiality which is identical and so on.
P. 7/19-20. 374HUETHRA – The fallacy with regard to this (i.e.) and apara - samgraha naya) consists in recognising (the generalities such as) substantiality etc., alone and denying (the reality) of their modes. As for instance : substantiality is the only reality; because substances other than it are not perceived etc. etc.
P. 7/21-22. व्यवहार नय - The practical or the Vyavahāra naya is that view point by which matters which are the objects of the Samgraha naya are systematically divided. As for instance : whatever is existent is either a substance(dravya)or a mode (Paryāya). P. 7/23-24. व्यवहाराभास - The fallacy with regard to the practical(i.e.the vyavahāranaya) consists in a tendency to divide the substances and the modes into unreal subclasses. As for instance the Cārvaka philosophy.
P. 7/25-26. reture on Tue #7 - The paryāyārthika is of four kinds : the straight-expressed (rjusūtra), the verbal (sabda), the subtle (Samabhirūdba) and the such like (evambhūta).
P. 7/27. ऋजुसूत्र नय - The straightly expressed or the Rjusūtra naya consists in a tendency to fix on or emphasise only the

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mode which is straight, i.e., existent for the present. For instance, now, there is pleasure. P. 7/28-29. ऋजुसूत्रनयाभास - Rjusūtra nayābhāsa The fallacy with regard to that (i.e., the Rjusu tra naya consists in denying the substance in toto. As for instance the philosophy of Tathāgata.
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P. 7/30-31. शब्द नय – Sabda naya - The verbal or
-
the sabda naya attributes different meanings to a word in accordance with the difference in tense etc. for example :the Sumeru mountain etc., was, is and will exist in future. P. 7/32-33.
-
शब्दनयाभास – Sabdanayābhāsa - The fallacy in regard to it (i.e., the Sabda naya) consists in maintaining a real difference in objects in accordance with the difference in tenses etc., For instance, in the expression, Sumeru was, is, will be, the words used in different tenses refer to essentially different objects, because they are words used in different tenses; like other words which refer to really different objects: well this way of thinking and similar ways of thinking (involve the fallacy of the sabda naya). P. 7/34-35. समभिरूढ़ नय Samabhriru dha naya -The subtle or the Sambhiru dha naya consists in attributing different meanings to synonyms according to their derivations. For instance Indra is one who rains; Śakra is one who is potent. Purandara is one who penetrates into (enemy) city and so on. P. 7/36-37. समभिरूढनयाभास Sambhiru dha nay abbas - The fallacy in regard to it (i.e. Sambhiru dha naya) consists in
-
maintaining the difference in objects in accordance with the difference in synonyms. As for instance (to maintain that) the words Indra, Sakra and Purandara etc., signify really different objects; as they are different words, like the words elephant, deer, horse etc. एवम्भूतनय Evambhuta naya - The such like naya maintains that words signify those objects which have the activities denoted by them. As for instance; Indra is so called because he rains; Sakra is so called because he exercises power; Purandara is so called because he penetrates into the (enemy) city. P. 7/40-41. एवम्भूतनयाभास Evambhūtanay ābhāsa - The fallacy in regard to it (i.e. the evambhūta naya) consists in refusing to give the object its usual name when it is not functioning. For instance: To hold that the thing called the 'pitcher' should not be so called when it is not doing the particular function (indicated by the word, pitcher); because it is then devoid of the function indicated by the word, pitcher; like a cloth and so on.
1
-
P. 7/42-43.
परार्थानुमान के दस अवयव - Ten parts of
the inference for the sake of others - The best form of an inference for the sake of others consists in the statement of the following ten parts or members (dasa avayava) 1. Proposition (Pratijñā) 2. Correction of the proposition (Pratijā
suddhi) 3. Reason or middle term (Hetu) 4. Correction of the reason or middle term (Hetu suddhi) 5. Example (dṛṣṭanta)6. Correction of the example (dṛṣṭanta suddhi). 7. Application

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(upanaya) 8. Correction of the application (upanaya suddhi) 9. Conclusion (nigamana); and 10. correction of the conclusion (nigam and suddhi). N. Page 9.
-Pak ṣa (the minor term) is that which is asserted to be connected with the (major term or) Sadhya, and is not excluded by perception etc., it is to be used here (in an inference for the sake of others) as exhibiting an abode of the reason (i.e., the middle term, called hetu). Otherwise, owing to a misconception as to the abode of the reason (i.e. paksa or minor term) as intended by the disputant, his reason (hetu or middle term may appear to his opponent as absurd. A man who has come to behold the excellence of an archer will have to behold the opposite of it, if the archer hits without fixing an aim. N. 15-16.
तु के प्रयोग के प्रकार The reason (or the middle term, hetu) may be used to show connection or the opposite of it; in either of these two ways, the Sadhya (that which is to be proved) can be proved. N. 17. साधर्म्य दृष्टान्त - Where the inseparable connection of the major term (Sadhya) and the middle term (Sadhana or hetu) is shown by homogeneousness (Sadharmya), the example is called a homogeneous one, on account of the connection (between those terms) being recollected. N. 18. वैधर्म्य दृष्टान्त - Vaidharmya Dr stānta - The heterogeneous example is that which shows that the absence of the major term (Sadhya) is followed by the absence of the middle term. N. 19.
-
ज्ञान के पाँच भेद - The five divisions of knowledge - In the Rāyapaseniya sutta, Kesi-Kumāra, a follower of Parsva is described as giving the same five divisions of knowledge as are found elsewhere in the Agamas. This theory in its basic form, is presupposed by the Jaina doctrine of karma which, in its fundamentals, is beyond doubt preMahavira. The āgamas are unanimous as regards the fivefold divisions of knowledge, and there is no Controversy between the Svetāmbaras and Digambaras regarding it/ S.J.P. 27. प्रमाण Pramāņa Knowledge of a person of right attitude was considered as valid knowledge.
ज्ञान और दर्शन के विषय में मतवैभिन्न - Controversy regarding conation and knowledge-Conation is the prehension of the generality of the objects and knowledge is the prehension of the details (ākāra) of the object. Dr. verses 43,44. The indescribable prehension by the soul of the mere presence of objects having general and particular qualities is conation. Dr. verse 483. Conation prehends generality and knowledge prehends particularity is not a tenable view, because reality is universal cum particular. Vrtti. P. 80. Brahamadeva's commentary on Dravyasa ṁ graha.
Experiencing of the self is conation, and the comprehension of the external object is knowledge.
-
Dhavala (commentary on Satkhandagama by Virasena Satprarupaṇā, part I Vol I Page 383.

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If knowledge is admitted as having two capacities to apprehend self and not self then conation is reduced to a superfluous entity. Virasena tries to solve the problem by stating that knowledge prehends things other than the self, conation prehends things identical with the self and therefore the two can not be the same. Ibid P. 383. ज्ञान का प्रामाण्य - The validity of knowledge consists in its agreement with the knowable (i.e., the object which is to be determined. P. 1/18. Jn ānarūpatà - ज्ञानरूपता - States of cognition.
Jnanamargan ā-- Knowledge soul quest.
Jnanapakṣa -- Perceptiveness, Knowing faculty.
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Jnana pramana - ज्ञान प्रमाण - Coextensive with knowledge.
. Jn āna yoga - ज्ञान योग - A branch of yoga.
Jnana samaya system of knowledge.
Jnana swarūpa - ज्ञान स्वरूप - Embodiment of knowledge or of the form of knowledge.
Jn ana vinaya - ज्ञान विनय - Reverence to knowledge - Acquiring knowledge, practising knowledge, recollecting knowledge and so on with great veneration and with the object of attaining salvation constitute reverence to knowledge. S-9/23.
-
ज्ञान समय
-
The
Jnani--Enlightened, A person possessed of right knowledge. Jnanadvaita - ज्ञानाद्वैत
idealism.
Absolute
Jn ānārakta ज्ञानारक्त - Absolute in study.
Jnānāvarniya karma - ज्ञानावरणीय -Knowledge obscuring karmas. Japaka-Suggestive. Jn āpaka kārana ज्ञापक कारण Revealing cause.
Jn āpya jinā paka bhava - ज्ञाप्य ज्ञापक - The real causation and logical suggestion.
Jn ata 'si lacāra - ज्ञात शीलाचार - Well versed in the vows.
·
Jatṛputra -- Mahāv ira is called Jiatr Kulotpanna, Jñâtṛputra
etc.
-
Jayaka - Knower. Jnayaka bhava - ज्ञायक भाव - The all knowing principle.
Jnāyaka sarira - ज्ञायक शरीर - The knowers body.
Jeya
knowable.
Jnāyaka sarira ज्ञायक शरीर - The body of the knower. The body of the knower is that, which accompanies the knower through the past, the present and thr future. S-1/5.
Perceptibles, object,
-
ज्ञेय
Knowable that which is not
known by the perfect one is not knowable and hence is not existent.
Aptaparikṣa verse 95. Jneyapramana - ज्ञेय प्रमाण - co-extensive with the objects of knowledge.
LIST OF HELPING BOOKS 1. Reality (English translation of Sarvārthasiddhi)
Translated by S.A. Jain.
2. Puruşarthasiddhyupaya (English translation).

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3. Samayas āra (English translation)
By A. Chakravart i. 4. Rşabhadeva : The founder of
Jainism. By C.R. Jain. 5. Jainism : Not atheism.
By H. Waren. 6. Jain philosophy.
By. Dr. Mohan lal mentā 7. Syādvāda Manjari. 8. Pravacana sāra (English transla
tion) By Dr. A.N. Upadhye. 9. Jain theories of reality and
knowledge. 10. Jain stories. Vol. I. 11. Akalan kas criticism of Dharmakirtis Philosophy: A study.
By Nagin J. Shah. 12. Jaina Community : A social
sruvey.
Dr. Vilas Sangve. 13. Gommatas āra Jivakāņda. (English translation)
By Raibahadura J.L. Jain 14. Gommațasāra Karmakāņ da. (En glish translation )
By Raibahadur J.L. Jaini 15. Samnyāsa dharma. C.R. Jain - 16. Pramāņa naya tattvāloka and
other works. 17. Tirthamkara Pārsvanath : A
study. 18. Compendium of Jainism. 19. Siddhasenās Nyāyāvatāra and
* other works. 20. Structure and functions of soul in
Jainism. 21. Dravya saṁgraha. 22. Yogabindu 23. Aștasahasr i 24. The Jaina Philosophy of non-ab
solutism
25. Āptam imāṁsā 26. Tattvārtha sūtra 27. Paficaśükāya 28. Ālāpapaddhati 29. Brahat svayambh ū stotra 30. Saptabhangi Tarangini 31. Śloka vārtika 32. Sūtra krtānga 33. Vi šesāvašyaka Bhāşya 34. Key of knowledge. C.R. Jain 35. Šāstra vārtā Samuccaya. 36., Tattvārtha Vārtika. 37. Nyāya kumuda Candra. 38. Parik şāmukha Sūtra. 39. Prameyakamala martan da. 40. Nyāyāloka. 41. Jrānārņava. 42. A peep into Jainism. 43. Studies in Jaina philosoply.
By Nathamala Tatia. 44. Tattvärthādhigama Bhāşya. 45. Karma prakrti. 46. Yoga Viņšikā. 47. Sodasaka Prakaraṇa. 48. Yašastilaka and Indian culture. 49. Yasastilaka Campū. 50. Address to Self. 51. Pramāņa Mimāṁsā. 52. The Householders Dharma.
C.R. Jain. 53. History of Sanskrit literature.
S.N. Dāsguptā.

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महाकवि आचार्य ज्ञानसागरजी 19. सरल जैन विवाह विधि 15/6. दयोदय (चम्पू) 30/- महाकवि आचार्य ज्ञानसागरजी महाकवि आचार्य ज्ञानसागरजी
20. पवित्र मानव जीवन 20/7. विवेकोदय
30/- महाकवि आचार्य ज्ञानसागरजी महाकवि आचार्य ज्ञानसागरजी 21. सचित्त विवेचन 12/8. समुद्रदत्त चरित्र (भाग्योदय)30/- महाकवि आचार्य ज्ञानसागरजी
महाकवि आचार्य ज्ञानसागरजी 22. सचित्त विचार - 12/१. सम्यक्त्व सार शतक 60/- महाकवि आचार्य ज्ञानसागरजी
महाकवि आचार्य ज्ञानसागरजी 23. स्वामी कुन्दकुन्द और 10. तत्वार्थसूत्र महाशास्त्र 60/- सनातन जैन धर्म 20/___ महाकवि आचार्य ज्ञानसागरजी
महाकवि आचार्य ज्ञानसागरजी 11. मुनि मनोरंजनाशीति 20/- 24. इतिहास के पन्ने
15/___महाकवि आचार्य ज्ञानसागरजी
महाकवि आचार्य ज्ञानसागरजी 12. भक्ति संग्रह
20/- 25. शांतिनाथ पूजन विधान 20/महाकवि आचार्य ज्ञानसागरजी
महाकवि आचार्य ज्ञानसागरजी । 13. हित सम्पादक
30/- (अनुवादक निहाल चन्द जैन) महाकवि आचार्य ज्ञानसागरजी - 26. मानवधर्म (अंग्रेजी 50/
महाकवि आचार्य ज्ञानसागरजी

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27. सुदर्शनोदय (अंग्रेजी ) महाकवि आचार्य ज्ञानसागरजी (डॉ. बलजीतसिंह)
28. महा. आ. ज्ञानसागरजी के हिन्दी साहित्य
की मौलिक विशेषताएं
10/
डॉ. के एल.
. जैन
29. महाकवि आ. ज्ञानसागरजी के
संस्कृत साहित्य में प्रकृति चित्रण की विशेषतायें
10/
डॉ. किरण टण्डन
30. महाकवि आ. ज्ञानसागर के काव्य एक अध्ययन डॉ. किरण टण्डन
31. आ. ज्ञानसागर साहित्य में
पर्यावरण एक दृष्टि पं. निहालचन्द जैन
100/
आ. विद्यासागर जी
34. विद्याधर से विद्यासागर डॉ. सुरेश " सरल "
35. जे गुरू चरण जहां पड़े
एलबम
32. आ. ज्ञानसागर द्वारा स्मृत साहित्य 50/डॉ. रमेश चन्द जैन
33. आचार्य विद्यासागर ग्रन्थावली
36. आध्यात्मिक पनघट मुनि श्री सुधासागरजी
100/-; 85/
37. नग्नत्व क्यों और कैसे ? मुनि श्री सुधासागरजी
65/
38. मुनि का मुखरित मौन ( कविताएं)
श्री सुधासागरजी
50/
40/
20/
15/
15/
15/
39. अधो सोपान
मुनि श्री सुधासागरजी
40. जीवन एक चुनौती मुनि श्री सुधासागरजी
41. सम्यक्त्वाचरण
मुनि श्री सुधासागरजी
42. दृष्टि में सृष्टि मुनि श्री सुधासागरजी
43. तीर्थप्रवर्त्तक
मुनि श्री सुधासागरजी
44. श्रुत्त दीप
मुनि श्री सुधासागरजी
45. जियें तो कैसे जियें ? मुनि श्री सुधासागरजी
46. चित चमत्कार
मुनि श्री सुधासागरजी
47. संस्कृति संस्कार
मुनि श्री सुधासागरजी
48. नियति की सीमा
मुनि श्री सुधासागरजी 49. फूटी आंख विवेक की मुनि श्री सुधासागरजी
50. नाव और नाविक
मुनिश्री सुधासागरजी
51. कड़वा मीठा सच
श्री सुधासागरजी
52. वास्तुकला का कीर्तिस्तम्भ मुनि श्री सुधासागरजी
53. सुधा सन्दोहन
मुनि श्री सुधासागरजी
54. मु. श्रीसुधासागरजी व्यक्तित्व और कृतित्व मुनि श्री सुधासागरजी
15/
15/
10/
15/
45/
16/
15/
14/
14/
15/
15/
15/
15/
7/
5/
35/

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55. कुन्द - कुन्द वाणी विशेषांक
56. अंजना पवनंजय नाटकम् 20/मुनिश्री सुधासागरजी
15/
57. आदिब्रह्मा ऋषभदेव अनुवाद डॉ. रमेशचंद जैन
58. बौद्ध दर्शन की शास्त्रीय समीक्षा 30/
डॉ. रमेशचंद जैन
60. हे ज्ञानदीप आगम प्रणाम डॉ. रमेशचंद जैन
61. वास्तुसार प्रसाद मंडन
25/
10/
125/
62. वास्तुसार प्रकरण
125/
श्री परम जैन चन्दाडगज ठक्कर फेरू 63. सल्लेखना दर्शन
207
सम्पादक - डॉ. रमेशचन्द जैन सल्लेखना पर विद्वत् संगोष्ठी- ललितपुर
64. विश्व की कीर्तिस्तम्भ नवगजरथ
151/
स्मारिका - ललितपुर
65. कीर्तिस्तम्भ
185/आ. ज्ञानसागर द्वारा रचित वीरोदय पर द्वितीय विद्वत संगोष्ठी, अजमेर (राज.) 66. लघुत्रयी मंथन 90/
(आ. ज्ञानसागर द्वारा रचित सुदर्शनोदय/ भद्रोदय / दयोदय पर तृतीय विद्वत् संगोष्ठी-ब्यावर )
67. जयोदय महाकाव्य, परिशीलन 150/( आ. ज्ञानसागर रचित जयोदय पर चतुर्थ विद्वत संगोष्ठी : मदनगंज - किशनगढ़)
68. महाकवि आ. ज्ञानसागर अध्यात्म सन्दोहन आ. ज्ञानसागर साहित्य पर पंचम विद्वत् संगोष्ठी, जयपुर
90/
69. जैन दर्शन में रत्नत्रय का स्वरूप 20/डॉ. नरेन्द्र कुमार जैन
70. जैन राजनैतिक चिंतनधारा 20/डॉ. विजय लक्ष्मी जैन
71. जयोदय महाकाव्य का समीक्षात्मक अध्ययन डॉ. कैलाशपति पाण्डैय
72. जयोदय महाकाव्य का शैली वैज्ञानिक अनुशीलन डॉ. कु. अनुराधा जैन
73. सर्वार्थसिद्धि का समीक्षात्मक
अध्ययन
डॉ. सीमा जैन 74. पासणाहचरिउ अध्ययन
-
डॉ. सुरेन्द्र कुमार जैन 'भारती'
76. चारित्र चक्रवर्ती
पं. सुमेरचन्द दिवाकर 77. मोक्ष मार्ग प्रकाशक पं. टोडरमलजी
78. नीति वाक्यामृत आ. सोमदेव
45/
एक समीक्षात्मक
50/
75. संस्कृत साहित्य में बीसवीं शताब्दी के जैन मनीषियों का योगदान 50/डॉ. नरेन्द्रसिंह राजपूत
आहारदान कैसे 'श्री देशराज 'एडवोकेट'
80. माँ मुझे मत मारो
35/
50/
80/
65/
65/
8/
15/
डॉ. सुनील जैन एवं त्रिशला जैन

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81. जिनपूजा
15/- संकलन 82. महाकविआ.विद्यासागरकीसाहित्य
साधना एवं शोध संदर्शिका 15/-
मुनि श्री सुधासागर जी 83. आ.ज्ञानसागरवाङ्मयमेंनय निरूपण
पं. शिवचरण लाल जैन 84. आ.ज्ञानसागर साहित्य में चित्रालंकार
डॉ. रुद्रदत्त त्रिपाठी 85. आ. विद्यासागर का व्यक्तित्व एवं काव्यकला
50/- डॉ. माया जैन 86. महापर्व-राज
मुनि श्री सुधासागर जी
87. जिन्दगी का सच .
मुनि श्री सुधासागरजी 88. पणमामि चरणं विसुद्धतरं
मुनि श्री सुधासागरजी 89. सुधासागर हिन्दी इंग्लिश डिक्शनरी
सम्पादक - डॉ. रमेशचंद 90. सांख्य दर्शन की शास्त्रीय समीक्षा
डॉ. शक्तिबाला कौशल 91. आ.ज्ञानसागर की साहित्यसाधना एवं
सांगानेर जिन बिम्ब दर्शन 92. शोध संदर्शिका महाकवि आचार्य
ज्ञानसागर के वाङ्मय समाहित शोध विषयक शीर्षक प्रेरणा मुनि सुधासागरजी
नोट:
उपर्युक्त प्रकाशित साहित्य के अलावा हमारे यहाँ सम्पूर्ण दिगम्बर भारतवर्षीय संस्थाओं से प्रकाशित लगभग 600-700 प्रकार के दिगम्बर जैन शास्त्र भी उपलब्ध
___आप अपने मन्दिरों, विद्यालयों एवं पुस्तकालय स्थापना हेतु सम्पूर्ण साहित्य मंगवा सकते हैं। आपकी सूचना आने पर एक हफ्ते में संपूर्ण साहित्य उपलब्ध करा दिया जायेगा । राशि कृपया एडवांस भेजें अथवा वी.पी.पी. द्वारा मंगवा सकते हैं। __आप राशि का ड्राफ्ट "भगवान ऋषभदेव ग्रन्थमाला" के नाम से भेजें। हमारी संस्था की प्रकाशित ग्रन्थ सूची की नामावली में अंकित सम्पूर्ण पुस्तकों के सेट को एक साथ मंगवाने पर 20% की छूट देय है।

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