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 Pujya Shri Sudha Sagarji Maharaja - Ramesh Chand Jain

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Sudha Sagar Hindi - English Jaina - Dictionary Blessings Muni Shri Sudba Sagar Maharaja Ksullaka Shri Gambb ira Sagar Maharaja Ksullaka Shri Dhairya Sagar Maharaja Editor Dr. Ramesh Chand Jain M.A., Ph.D., D. Litt, Jain Darsanacarya Head of the Sanskrt Department Varddhamana College, Bijnor (U.P.) First Edition - 1999 Vira Nirvana samvata - 2525 Published by :Acarya Jiranasagara Vagartha Vimarsa Kendra, Beawar (Rajasthan) 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 pujya Munisbri 108 Sudha Sagarji Mabaraj, the most renowned ablest and Tirthoddharaka disciple of Param Pujya sant Shiromani Acharya 108 Sri Vidyasagarji Maharaja, for the pious-vision of Jain devotees (Sravakas). 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 . A carya Jiansagara vagartha 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 Jnana 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 Sudha Sagar Ji Maharaj, Ksullak Gambhir Sagar Ji Maharaj and Ksullak Dhairya Sagar Ji Maharaj, 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 Acarya Janas agar Vagratha 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 Prisada)

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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 Phalguna shukla 15 Vikram samvat 2003 in a respectable family of Madawara, 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 Madawara, Sadhumal and Varanas 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 Samsthan, Varanas i, Parshvanath Vidyashram Varanasi, Acharya Juanasagar Vagarth Vimarsba Kendra, Beawar. All India Digambar Jain Vidvat parishad, All India oriental conference, Jain Dharma prachara 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, Samaraichchakha (translation) Aradhana Katha prabandha (translation) Digambaratva Ki Khoj, Sudarshan Charita, Parshvabhyudaya, Prameyaratnamala, Devagama stotra, Anjana Pavanaf jaya, Adi brahma Rishabhadeva (all translations), Hindi English Dictionary of Jaina technical terms. Anekant evam Svadwad vimarsha etc Dr. Ramesh Chand Jain has received Chandmal Pandya 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 vidya Samsthan, Mahaveer Ji on the book Digambaratva Ki Khoj). Dr. Jain has been the President of Jain Dharma prachar 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 Syadwad 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 Manas i Jain. All are well educated. This work "Sudhasagar Hindi English Jaina dictionary" is the result of his hard work and profound knowledge of Jain Philosophy and literature. OOO

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DaoN. ramezacanda jaina ema.e., DI. liT, rIDara evaM adhyakSa - saMskRta vibhAga varddhamAna kaoNleja, bijanaura (u. pra.) dvArA likhita athavA sampAdita racanAe~ - 1. - pAvanatIrtha hastinApura 2. - ahicchatrA kI purAsampadA 3 - padmacarita meM pratipAdita bhAratIya saMskRti 4. - samAdhitantra (sampAdana) 5. - iSTopadeza (sampAdana) 6. - samarAiccakahApUvarddhi va uttarArddha do khaNDoM meM (anuvAda)-bhAratIya jJAnapITha, dillI prakAzana 7. - bhaktAmara stotra (anuvAda) 8. - ArAdhanA kathA prabandha (anuvAda) 9. - jaina parva (bar3A saMskaraNa) 10. - bhAvasaMgraha -le. A. vAmadeva (anuvAda) 11. - nItizataka (anuvAda) 12. - zizupAla vadha pra. sarga (anuvAda) 13. - naiSadhIya caritam tR. sarga (anuvAda) 14. - mANDUkyopaniSad (anuvAda) 15. - buddhacaritam - pra. sarga (anuvAda) 16. - zivarAjavijaya - paMcama nizvAsa (anuvAda) 17. - pAzrvAbhyudaya (anuvAda) 18. - prameyaratnamAlA (anuvAda) 19. - sudarzana carita (anuvAda) 20. - zrAvaka dharma 21. - siddhacakravidhAna (sampAdana) 22. - jaina paramparA meM dhyAna kA svarUpa (DaoN. sImArAnI zarmA) [nirdezana] 23. - devAgama stotra (anuvAda) 24. - sallekhanA darzana (sampAdana)

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25. - AcArya jJAnasAgara aura unakI sAhitya sAdhanA (sampAdana) 26. - he jJAnadIpa Agama praNAma 27. - bauddhadarzana kI zAstrIya samIkSA 28. - aJjanA pavanaJjaya nATaka (anuvAda) 29. - Adi brahmA RSabhadeva (aMgrejI se anUdita) 30. - Hindi English Dictionary of Jaina Techical Terms 31. - anekAnta evaM syAdvAda vimarza 32. - jainadarzana meM ratnatraya kA svarUpa (sampAdana) 33. - jaina rAjanaitika cintanadhArA (sampAdana). 34. - jayodaya mahAkAvya parizIlana (sampAdanA 35. - sarvArthasiddhi kA dArzanika parizIlana - le. DaoN. sImA jaina (sampAdana) 36. - digambaratva kI khoja 37. - A. sUryasAgara : vyaktitva aura kartRtva 38. - paM. bAbUlAla jaina jamAdAra abhinandana grantha (sampAdana) 39. - AcArya jJAna sAgara dvArA, smRta sAhitya 40. - nagnatva kyoM aura kaise (sampAdana) 41. - DaoN. kastUracanda kAsalIvAla smRti grantha (sampAdana) 87. - Sudarshanodaya (Editor - English transfation) 43. - samarAiccakahA- - paDhamobhavo (meraTha se prakAzita) 44. - AcArya zAntisAgara (chANI) smRti grantha (sampAdana) 45. - jaina parva (choTA saMskaraNa) 46. - sAMkhyadarzana ko zAstrIya samIkSA (nirdezana evaM sampAdana) le. DaoN. zaktibAlA kauzala 000

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CABBREVIATIONS USED IN THIS BOOK = Sarvarthasiddhi. = Tattvarthasutra. = History of Sanskrit Literature (By S.N. Dasgupta). N. Su = Nand i Sutra. T. Su. Bh. = Tattvartbasutra Bbasya. K.P. = Karmaprakrti with curni and commentaries of Malayagiri and upadhaya yo sovijaya. * Y.V. = Yogavi m sika of Haribhadra with Yasovijayas commentary, Agra * 1922. S.P. = Sodasaka prakarna of Haribhadra with yasobhadras tika, Jamanagara (V.S. 1992). Yas = Yasastilaka and Indian culture. Y.C. = Yasastilaka campu. S.J.P. = Saudies in Jaina Philosophy. Dr. = Dravyasamgraha. Yoga = Yogabindu. Ast. = Astasahasri. Jaina = The Jaina Philosophy of non absolutism. Apta = Aptam ima insa. Tattva = Tattvartbasutra Sarva = Sarvarthasiddhi Panca = Pancastikaya. Alapa = Alapapaddhati P.T.D. = Pravacanasara (Taltvartha dipika vruti). J.P.S. = Jayasenas commentary of Pravacansara. Brahat = Brabat svayambhustotra. = Saptabhang i Tarangini. Naya * = Naya vivarana. Sloka = Tattvarthaslokavartika. Su ta - Sutrakrtanga. R = Rsabhadeva The founder of Jainism.

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PMI = Pramana Mimamsa. J.B.P. = Jitana Bindu prakarana A nir = Avasyaka niryukti. ViBh - Visesavasasyaka bhasya. L.T. = Lagh i yastraya. Key = Key of knowledge. Sastra = Sastravartasamuccaya. Syad = Syadwad Mafijari. Samaya = Samayasara. Purus = Purusarthasiddyupaya. Prava = Pravacanasara. A.T.V. = Amrtacandras tattvartha dipika vrtti of Pravacanas ara. Raja = Rajavartika. Nyaya - NyayaKumuda candra. Pariksa = Pariksamukhasutra. Prameya = Prameyakamala martanda. Nya = Nyayaloka. Jnana' = Janarnava. = A peep into Jainism. S.J.P. = Studies in Jaina Philosophy. N. Su. = Nandi sutra. T. Su. bh. = Tattvarthas utra bhasya. S. Si = Sarvarthsiddhi. S.D. = Sannyasa dharma. = Pramananaya tattvaboka. = Siddhasenas nyayavatara and other works. = Nyayavatara. = Tirtharkara Paravanath : a study. Com. = Compendium of Jainism. = Jaina community a social survey. G.J. = Gommatasara (Jiva Kanda). = Gommatasara (Karma Kanda). DOO 11. G.K.

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SCHEME OF TRANSLITERATION a a, ai ai, Aa, i i, o 0, au Gn, c c ch ch d , N n, t 8, b b, bh bh, m m s s, h au, I. u u, U u, R, aM, aH h, k k, j j, th th, y y kS ks, tr, jhjh, d d, ra r jJ jn lR !, kh kh, g 8, J, T !, v th dhdh nU n, l | v v, pP, z S, ee, gh gh, D d, ph, S S,

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a (A) Abaddha 3 Not bound. Abaddhayuska - abaddhAyuSka Non bounded age. Abandha - Absence of karmic bondage. Abadhya - abAdhya - Incapable of being contradicted. - - fera - Irrefutable. Abadhita Abadhita visayatva - abAdhita viSayatvaIrrefutable objectivity. Abhaksya 37 - Non-esculent. Abhavastha - abhavastha pated soul. * An emanci - Abhavya-374- Non-potential soul, unfit self. Abhavyatva - abhavyatva - 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. Abhayakumara abhayakumAra He was - the son of Sren ika. He was endowed with exceptional intelligence. At least he accepted renunciation and reached liberation. Abhasa - abhASA - 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 - abhigama Knowledge. Abhighata - abhighAta - Impact Abhighata dosa - abhighAta doSa - Offering what has been brought from another country or province. Abhigraha - Secret resolve, Self imposed restriction in the matter of accepting food etc. - Abhikalpana - abhikalpanA Pattern. Abhilas a-- Longing, Vehement Desire, Desire and longing. Abhilas i - abhilASI - Aspirant. Abhilekha - abhilekha - Inscription. Abhilekha in kita - abhilekhAGkita - In - scribed. * Abhimana - abhimAna - Haughtiness Abhinibodha - abhinibodha Deductive reasoning, Deduction, Sensory knowledge. Abhinisadya - abhiniSadyA - A place of Study. Abhinna 3 - Whole, Entire *

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Abhinivesa - 39f4fad3 - Desire for life, Irrational predication. Abhinivesika - 3feftafeta - Irrational. Abhipraya - 3464474 - Motifs. Abhiracana . 3f494 - Set-up. Abhi sava hara - 37f49aret - Aphrodisical food. Abhisavahara - abhiSavAhAra - Food which is stimulating. Abhisandhija - 3f7efers - Voluntary. Abhiseka - 377944 - Lustral bath. Abhisekotsava - 39f70cnya - Anointment ceremony. Abhisikta - fufti - Lustrated. Abhitapa - 34f4aly - Assertion, Expression. Abhivyakta - 37121 - Explicit. Abhiyana - 34f74 - Campaign. Abhiksna - 374127 - Frequent Abh i ksna Jnanopayoga - 3781207 jJAnopayoga - 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 - abhIkSNa jJAnopayoga-Ceaseless pursuitof Knowledge. Abhranta - 374127 - Correct; Free from mistake, Devoid of doubt. Abhuta - 37 - Non-existent. Abhyantara Sambuka . abhyantara 9720 - Internally spiral like a conch. Abhyanuj n a -37RTEFT - Admission. Abh: asta - 37824474 - Accustomed. Abhyudaya - 37RY69 - Worldly prosperity. Abhyugama - 37 ore - Implied dogma. Abhyutthana - 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 . acala pradeza - Stable point, particle. Acalata - 370CA - Being immobile. Acalavali - 30cant - Invariant trail Acchanda - 37050F - Dependent on others. Acela Dharma - BeF - Nudity. Acelaka - 34216706 - Without clothes. Acelakatva - acelakatva - Nakedness Acetana - 34269 - Insentient material, Inanimate, Non mental, Nonconscious. Acetana Dravya - acetana dravya - Nonthinking substance. Acetanata - Staden - Inanimateness. Acintya - safarma - Inconceivable.

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3) Acit.3far - Matter. Acitta - 34fant - Matter without life. Acittadravyabhava- acitta dravya bhAva- Non-conscious phase. Acitta dravya sparsana - 3tfan 524 44879 - Non-conscious fluent touch. Acitta dravyakala- acitta dravya kAlaNon-conscious fluent period. Acitta dravyakrti - 39fan Gallgefa - Non-conscious fluent figuration. Acitta dravya ksetra -34125 g 29 - Non-conscious fluent quarter. Acitta dravya niksepa - 3faat com fata - Non conscious fluent installation. Acitta no-agama dravya - 3 fare 341"TA - Non-conscious quasi revalation fluent. Acitta para dravya. acitta para dravya - Inanimate objects in the environment. Acitta tad dravyantara - acitta tad Gall - Non conscious (Fluent interval). Acitta tad vyatirikta . acitta caufafakt- Non-conscious very distinct. Acitta yoni - gyfer gift - Non-conscious Vaginal class. Acyuti - 3tayfa - Indestructibility. Adantadhavana - adanta dhAvana - Noncleaning the teeth. Adarsana - 346977 - Non-intuition, Non-vision. Adarsana - 31GY=7 - Lack of faith. Adattada naviramana adattAdAnaviramaNa - Not to accept when not rightly bestowed. Adattahara . 376 116T - A thief who takes away without being given. Adbhuta . 37645 - Fantastic. Addha - 3751 - Time, period. Addha cheda . addhA cheda - Nisus life time Addhapalya - 37 1964 - Pitset period. Addhasamaya -346444 - The smallest i.e. indivisible part of a time. Addhasagara - 3aGKATR - Sea set period. Addha SamayaRasi- addhAsamaya rAziSea set, instant set. Adhah - 3781: - Lower. Adhah pravrtta - 379:4e - Lowtended. Adhah pravrttakarana - 3787: - UT- Lower thought activity, Lowtended operation. Adhah pravrtta bhagahara - 379: YAT TER - Low tended division. Adhabpravrtta samkramana - Lowtended transition. Adhahpravrtta sam kramana -3781: You HSS 40 - Low tended transition. Adhahvyatikrama-adha:vyatikrama-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 -adharmAstikAya bandha - Nonether existent corporeal bond. Adhastana Krsti -adhastana kRSTi - Lower tract. Adhastana vikalpa - adhastana vikalpa - Lower abstraction.

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Adhastanarasi - adhastana rAzi - Lower set. Adhastana sirah adhastana zira: Lower top. Adharan a tration. * Adhigama - adhigama Acquisition of knowledge. Adhigamaja - adhigamaja - Derived from ture. - - teaching. Adhika - adhika - Superfluity. Adhikarana - adhikaraNa 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 - adhikaraNikI fl-is taking weapons of hurtfulness S-6/4 etc. Adhika teja adhika teja - Excessive lustre. - cay. Non-concen Adhikarana siddhanta adhikaraNa siddhAnta Conclusion accepted hypothetically. Adhikata - adhikatA - Superfluity. Adhiracana- adhiracanA Superstruc - - Adhisthana - adhiSThAna Moulded basement of a temple, Synonym for ved i bandha, Residence, Raised platform, Establishments, Plinth outline. Adhogalana - adhogalana - Lower de Adholokai - The nether regions, lower world, Lower universe. Adhovyatikrama - adhovyatikrama Lower reverse sequence. - (4) Adhruva - Transient nature, Impermanent, Non eternal. Adhruva avagraha - adhruva avagraha Transient apprehension. Adhruva bandha - adhruva bandha Noneternal bond. - Adhyadhi dosa - adhyadhi doSa - The preparation of extra or additional food on seeing the saint. - Adhyatma Stha na - adhyAtma sthAna - 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 - adhyavasAna Determinate cognition, Thought condition, Determination. Adhyayan - adhyayana A chapter of scripture, Study. - - Adhyasa-37-Erroneous transposition of attributes. Adosodbhavana - adoSodbhAvana - Exposure of what is not a defeat. Adrsta-3-Unperceived, Unobserved, Invisible. Advaita -- Single, Non-dual. Advaitavada - 39 -Monism. advaitavAda meM doSa- (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. advaitavAda kA khaNDana (Refutation of monism) Advaita (monism) is not possible without dvaita (dualism) just as ahetu (non cause) cannot be had without

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(5) 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 Sadhya (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 maya (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. Advesa -3764 - Freedom from prejudice. Agamaka - 3701740 - Devoid of probative force. Agarba - 39"el - Non-confessing before the master. Aga Nha samyagdarsana - 390116 HARGA - Wavering serene vision. Agari - PIRT - Householder. . Agari (3 ) - Householder - What is built for shelter is ag ara. 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 matrkadhara - aghanamAtRkAER- Non-cube generating sequence. Aghati karma . 3721fcaf - Nondestructive Karmas. Agitartha - spriteef - Non-adopt, Ignorance of scriptures. Agnikava Jiva - gyfrol Fita - Irecorpas bios (Fire-bodied living). Agnisikha and agnima nava ( 34 fra zikha tathA agnimANava) -These are two lords of Agnikumaras. S - 4/6 Agrhitagrahanaaddha agRhIta grahaNa 361 - Non-admitted reception period. Agra - 390 - Shoot, foremost quanta. Agrabhaga -3774M - Frontals, Obverse. Agramandapa-agramamaNDapa-Entrance porch. Agrantha - 3yres - An ascetic having no possession. Agra hya - 3711T - Non assimilable. Agra hya vargana . 3941 afon - Unreceivable molecule. Agurulaghu - 375479 - Neither of low nor high family, Rhythmic rise and fall, Neither beavy nor light. Agurulaghuguna- agurulaghu guNa - Non gravity levity tetrad. Agurulaghu Kriya - 37 mm fansen - Non gravity levity action. Agurulaghu nama karma - 3746 7740 - Non gravity levity code functional genetic. Agurulaghu nama Karma - agurulaghu nAma karma- 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. Ahamkara - STESOR - Egoism, pride of personality, Ego. Ahamindra - 3754 - The term Ahamindra is compound one, signify.

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(6) 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 - 31EUR 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 himsa 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. Ajata - 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)Ajiva should be known to be Pudgala, Dharma, Adharma, Akasa and Kala. Pudgala has form and the qualities, Rupa, etc. But the restare withoutform. Dr. 14. Ajiva Kaya - ajIva kAya - Non living corpus. Ajiva Padartha - ajIva padArtha - 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. Ajnana Cetana - 37514 # - Nescient consciousness. Karma cetan a 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 nan a aetan a. Ajnana mithyatva- ajJAna mithyAtva - Incapacity to examine what is good and what is not good to oneself is ignorant. S-8/1

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(7) Ajnanavada - 37517916 -- Agnosti- cism. Ajnana Vadin - ajJAnavAdin - Aphilosopher who does not believe in the efficacy of knowledge. Ajnanika - 35f 10 - Agnostic. Ajnanikamithyadarsana- ajJAnika fgezeigta - Absence of discrimination between good and bad. Aj n ata - 3451 - Not knowing. Ajnata pin da - 37ga fque - Alms from an unknown family. Ajnato ncha - BTENIS) - Unfamiliar house. Akalan ka - 3426967 - Without blemish, A Jaina Philosopher. akalaGka ke anusAra pramANa kA vibhAjana - (The division of Pram ana according to Akalan ka) - Akalan ka in his Lagh i yastraya, divides Pram ana (Valid knowledge) into Pratyaksa (di- rect knowledge) and paroksa (indi- rect) and recognises pratyak sa as two-' fold viz. mukhya (transcedental) and samvyavah arika (empirical) also called at i ndriya - pratyaksa. (supersensuous perception) respectively. Avagraha (perception), ina (speculation), avaya (perceptual judgement) and dh arana (retention) are subsumed under indriya pratyak sa (sensuous perception), while smrti(memory), Sanj na (recognition), cinta (discursive thought) and abhinibodha (perceptual cognition) are put under anindriya-pratyak sa(quasi-sensuous or mental perception). Sruta (scriptural knowledge), arthapaiti (presupposition), anumana (inference), upamana (analogy) etc. are cases of Matija ana 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. Akalpasthapanakalpa - 3th cepetu chory - Non-commissioning of untrained monks. Akalpasthita - akalpasthita - Anascetic having restrictions. Akalpika - 3706f79a - Improper. Akarmabhumi - akarmabhUmi - Aland of enjoyment. Akala - 3701 - Improper time. Akas aya -377914 - Person free from passions. Aka lakrta svadhyaya - 37551cionari F1844 - Untimely study. Aka manirjara -37614f5ft - Involuntarydissociation of karmas, Desireless disintegration. Aka manirjara -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 (akama nirjara). S-6/20

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(8) Akarana dosa - 342624 Sto - Non casual fallacy. Akayika -34 halferat - An emancipated soul. Akevala Jnana-3729013119 - Defecti e knowledge. Akhan da - 37GUE - Indivisible Akhan dasilamandira- akhaNDa zilA Hifre - Monolithic temple. Akhyati - Taufe - Non-manifestation. Akirti - 346ft - Disgrace. Akrama - 3754 - Non succession or simultaneity. Akriyatman * akriyAtman - One who believes that soul is not active. Akrti - hafa - Non-square. Akrti Amka - 3tes fa aith - Non square numeral. Akrtamatrkadhar - 34614IQGHTER - Non square generating sequence. Akrti samcita - akRti saMcita - Non square collection. Akrtabhyagama- akRtAbhyAgama- Experiencing the fruits of what is done, Gain of unmerited knowledge. Akrtrima caityalaya * akRtrima caityAlaya- Natural temple. Akrtyugma Jagatpratara - akRtyugma GMTER - Natural over universe surface. Akrama - 37544 - Non sequence. Akramabha va-3754419 - Nonfunctional phase. Akramena - 37549 - In non-succession. Akriyatvaguna - akriyAtvaguNa - Non activation control. Akriyava da - 34fe41at - Non activism. Akriyavadin - 34fe4191f67 - Non believer in moral and spiritual action. Aks aparivartana (sa mcara) 37874 fasta (Far) Axis change (propagation) Aksara - 3782 - Alphabet, Syllabus. Aksara sruta - 3787TA1 - Alphabet scripture. akSarazruta ke tIna bheda - (Three fold aksarasruta) - In the Nandi sutra aksar sruta is given three fold : Samjnaksara, Vyanjanak sara and Labdhyaksara. The shape of the letter in other words, the script or alphabet is samjnaksara; sound of the letter in other words, the spoken letter is vyanjanaksara; 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. NSu, 38. Fisista. (The Samji i-Sruta) - The Samjai sruta is considered in three ways, inasmuch as there are three varieties of Samjita (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 sruta). The firstiscalled Dirghaka liki (lasting fora long time),

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third the second hetu pades ika (discriminating) and the (Drstiva dopade's iki (backed by scriptural knowledge). Those who possess these samjnas are called samjnis. The srutajnana possessed by these sa mjins is samji sruta. S.J.P. 50 asaMjJIzruta - ( 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. samyak zruta tathA mithyA zruta (Samyaka sruta and mithya sruta) - The twelve fold gan ipitaka (scriptures compiled by the Ganadharas containing Acaranga, sutrakrtanga 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 dravyazruta tathA bhAvazruta (Dravya sruta and Bhava sruta) - Dravya sruta is the exponent of thinking while bhavas ruta is such thinking itself. .P.J. 52. - (9) Aksaya rasi-- Inexhaustible set. Aksata puja - akSata pUjA - Offering raw rice. Aksava taka - akSavATaka - Arena. Aksepa Kriya - akSepa kriyA - Activity of non withholding the effect. Akusala akuzala - Immoral. Alaksya - alakSya Indefinable. Alankarana rahita - alaGkaraNa rahita - Monolithic, Unpretentious. Alaukika Ganita - alaukika gaNita Non-Universal mathematics. Not gain. Lack of gain. Alabha - alAbha Alabha - alAbha Alata cakra wheel. . - - alAta cakra - - Potter's - Supersensuous, Alaukika-3 Transcendental, Other worldly. Alaukikapratyaksa - alaukika pratyakSaTranscendental perception. Alesya--Free from coloration. Alinga grahana aliGga grahaNa Beyond inferential mark. Alobha Absence of greed. Aloka - Alokakasa - alokAkAza - Non-Universe space. - Non universe. Alpabahutva - alpabahutva - Quantity, Comparability. AlpabahutvaSthana - alpabahutva sthAnaComparability station. Alpahimsa--Trifling injury. Alpa parigraha - alpa parigraha - Slight attachment. Alparambha - alpArambha Slight in jury.

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Alpataraudaya- alpatara udaya - Smaller rise. Alpatara ud i ra n a - alpatara udIraNASmaller premature rise. Alpatara bandha alpatara bandha Smaller bond. * Alpatara sa m krama alpatara saMkramaSmaller transition. Alpata - alpatA - Paucity. Alpayu - Short life. Alu saka - alUSaka - One not violating the vows of asceticism. * Amanaska - 314 Irrational being, Being without a mind. - - Amanoj na - 34 - Disagreeable, Crude, Clumsy. - - Ananojn aragadves avarjana amanojJarAgadveSavarjana - 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 - aMcala - Belt. Amsa - Part, Degree, Symbol for part. Amita - Immeasurable. Amitagati and amitavahana (amitagati tathA amitavAhana) These are two lords of Dikkumaras. S-4/6 AmitaJinani - amita jJAna Omni - (10) scient. Amkurana - aMkuraNa - Goad. Amla - amla Sour. Amogha-34- Infalliable. amoghavarSa prathama (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 Adipurana. Ganita Sara Samgraha, gaNita sAra saMgraha a great work of Mathematics was written by Jain Rishi Mahavira a carya in his time. As to king Amoghavarsa's state victory it may be said that he was a great warrior, who offered a feast to Yamaraja 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.. Amrsa - amRSA - 'True. Amuktaz Non-liberated. Amudhadrsti - amUDhadRSTi - Freedom from inclination for the wrong path, Infalliable outlook, Freedom from superstitions. amUDhadRSTi - 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. Amurtatva - amUrtatva Impercepitibility. Anabhigrahika anabhigrahika - Indis - criminate. Anabhigrhita - anabhigRhIta accepted. Anabhilapya - anabhilApya - Speech - less, Absolute, Unutterableness, Inexpressible. - - Non

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Anabhisandhija - anabhisaMdhija - Invol untary. Anabhivyakta - anabhivyakta - Implicit. Anabhivyakti - anabhivyakti Non manifestation. (11) Anadhigata fer - Unknown. Anadhyavasaya - anadhyavasAya - Noneffort, Indecision, Inattention, Indeterminate cognition, Uncertainty. anadhyavasAya - -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. Anagara dosa - anagAra doSa - Eating with great avidity. anagAradharma - Anaga ra dharma - The rule of life prescribed for the monks. Anagara linga - anagAra liGga - Insignia adopted by homeless ones. Anagaravadin- anagAravAdin - A hypo critical ascetic. * Anaikantika hetvabhasa - anaikAntika hetvAbhAsa - Pluralistic hypothetic fallacy. Anaksaragata-3-Unlettered. Ananga Kri da - anaGga krIDA - Unnatural sexual indulgence, perverted sexual practices, Masturbation etc., Unnatural gratification. Ananga Kri da - anaGgakrIr3A - Sexual enjoyment otherwise than in the generative organ is perverted sexual practice. Anamsa - Without parts. Ananta 31 - Infinite, Endless. Ananta bhaga hani - ananta bhAga hAniInfinite part decrease. Anantabhagavrddhi - ananta bhAgavRddhiInfinite part increase. - Ananta Catus taya - ananta catuSTaya. Infinite quaternity, Infinite totrad. Ananta Catus taya - ananta catuSTaya - The eternal wisdom, eternal infinite bliss and infinite power is ananta catustaya. (the four infinite qualities.) Ananta Dharma tmakatva dharmAtmakatva Infinite diversity or ananta manifoldness of nature. Ananta guna (3) - Infinite fold. Ananta gunahani - anantaguNahAni Infinite times decrease. Ananta guna Vrddhi - anantaguNavRddhi - Infinite fold increase, Infinite times increase. Ananta ji va - ananta jIva - Vegetables with infinite lives. Ananta Jn ana- ananta jJAna Knowledge. - - - Infinite Anantaragama anantarAgama - Scriptures directly heard by the Ganadharas from a Tirthamkara. Anantavarga-3-9- Infinite multiplied by infinite. Ananta vij n ana - anantavijJAna - Infinity of consciousness. Anantaviyojaka - anantaviyojaka Infinitely dissociative. Anantasamyaktva - ananta samyaktva Infinite serenity. Ananta Sukha - ananta sukha - Infinite bliss. Anantavirya - anantavIrya Infinite power, infinite strength.

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(12) . Anantakasa - 37765196191 - Infinity of space. Anantananta - 34771197 - Infinite times infinite. Anantanubandhi . figeret - Passing leading to endless mundane existence. Anantanubandhi catuska-anantAnubandhI catuSka - The four passions leading to endless mundane existence. Anantanubandh i kasaya-377-113apat 2 479 - Intersest type of passion, error feeding passions. Ananta nubandhi viyojaka * anantAnubandhI viyojaka - Separator of the passions leading to infinite births. Ananta nuvargan a . 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. Anapavartyayusa - 37749 reifen - Lifetime that can be cut short, whose life term cannot be reduced. Anapavartyayusa - 347492afya - Those whose lives are not cut short are anapavartyayusa. 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. Anavastha - 37795en - Infinite regress, Regresus ad infinitum. Anavasthita . anavasthita - 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. Anlakara - 39061are - Oval shaped. Anjana - 37557 - Collyrium. Angavidya -345faen - A science predicting events from the throbbing etc. of limbs. Angopanga-3797415 - Organ - Organelle. Angopanga namakarma - aGgopAGga 7740, - Organelle genetic code functional Anta - 3777 - Last, End. Antara aya ma-377 378414 - Interval Length Antara karana Kala-3771 ARU 2017Interval operation period.

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(13) Antarakaranadravya antarakaraNadravyaInterval operation fluent. Anabhigrahika mithyadarsana - 3711 uro fixa - Indiscrminate faith in the veracity of each and every view: Antarala-37 TRIST - Intermediatecompartment between shrine and man dapa. Anabhogakriya - 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 - anAbhoga 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 anacara, Excessive attachment to the pleasures of the world. Anadara- anAdara - Lack of reverence or earnestness. Anadi - 37If - Beginningless, Devoid of beginning. Anadikala - Balanta - Beginningless period. Anadeya - 3471124 - Lustreless body. Anadeya - 371144 - Non-impressive genetic code. Anadeya nama karma - 377144 74 karma- That which is the cause of a lustreless body is anadeya nama karma. S-8/11 Anadinidhana - 37ff999 - Neither beginning nor end. Anagata - 37NA - Future. Ana gataj n ayaka sari ra noagama dravya - 3771TA FIRMAR 113711454Future knower body quasi revelation fluent. Anagata jinayaka sari ra antara - Fala 140 R 37R - Future knower body interval. Anagata jna yaka sari ra alpabahutva- anAgata jJAyaka zarIra alpabahutva - Future Knower body comparability. Anagata jn ayaka sarira kala - 371 514 R Art - Future knower body time. Anagata jnayaka sari ra ksetra - anAgata jJAyaka zarIra kSetra - Future knower body quarter. Ana gata jnayaka sarira krti - 3771G E14 Rafa - Future knower body figuration. Anagata jn ayaka sar i ra niksepa. anAgata jJAyaka zarIra nikSepa - Future knower body installation. Anagata jnayaka sarira bhava - 37116 57244 PRET 1979 - Future knower body phase. Anagata jn ayaka sar i ra man gala -3FIMA FIR4 R 4667 - Future knower body decomposer. Anagatajnayaka sar i rasparsana -anAgatajJAyakazarIra sparzana -FutureKnower body touch. Anagata pratyakhyana - anAgata 10419 - Anticipation. Anagata viksana-3471ATu - Anticipation.

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Anaharaka-3R - Non-assimilative, to not take any food. Anaharaka - anAhAraka - 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 - anAgADha - Chronic. Anakanksakriya - anAkAGkSa kriyAis indifference to observe the injunctions laid down in the scriptures owing to dishonesty or laziness. S-6/4 Without details, Anakar - anAkAra Formless. Anakara upayoga- anAkAra upayoga - The indefinite conscious attentiveness. Anapanna - anApanna - Not guilty. Anarambha anArambha - Freedom from sinful actions. Anasrava yoga - anAsrava yoga - Yoga not accompanied by defilement. Anatha - anAtha Destitute, Orphan. Anatmabhuta - anAtmabhUta - Non-integral. - (14) - Anatmabhuta laksana - anAtmabhUta lakSaNa - Separable accident. Anatmata - anAtmatA Selflessness. An daja-3s-Incubatory from an egg. - Andakara - aNDAkAra - Robust face, Domical. Andakara bhaman dala - aNDAkArabhAmaNDala Oval halo. Anatmavada-anAtmavAda - Doctrine of - substance. Aneka ksetrastha - aneka kSetrastha - Plural quartered. Anekanta - Relative pluralism or manifold point of view. Anekanta darsana anekAntadarzana - Philosophy of manifold aspects. Anekantavada - anekAntavAda - Relative pluralism, Non absolution. anekAnta Anekanta Non absolutism- Which is established by pramana 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 * - * - anekAnta Anekanta is the very basis of the highest of the scriptures. Purus artha Siddhyupaya Verse 2. Anekanta means the negation of the absolutism of existence, non-existence, permanence and momentariness. Ast. p. 286 vastu ke viSaya meM kumArila kA dRSTikoNa - - 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 vartika, 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. Anekantatmakata-anekAntAtmakatA * Multifacetedness. Anekatva - Multiplicity. Anesan a-- Lack of carefulness in searching for food etc. Anga-3 Organ, Components. Anga baraha - aGga bAraha - Compo sition twelve. Angapravista - aGgapraviSTa - Original - canon. Angi bhava -- Mutually related phase. Angopanga - aGgopAGga - Anatomy Angopan ganamakarma-aGgopAGganAmakarma - Nama Karma of limbs and minor limbs. Angula - aGgula - Finger. Angula pramana - aGgula pramANa Measure (finger) (15) Ankana - 315 - Treatment, Rendering, Delineation. Anika - Anika is the army consisting of seven divisions such as infantry and poor. S-4/4 Anikacit karana - anikAcita karaNa - Non reservation operation. Aniketa-f- A homeless ascetic. * Anima - Small like a point. Anindriya - anindriya - Internal sense, Non-sense, Quasi sense. Anindriya nibandhana anindriya nibandhana Not through sense organs. Aninda - - Non-self censure. Aninhava -- Without concealment of knowledge or of its sources. Anirvacaniya - anirvacanIya - Indes cribable. - Anirvacaniya Khyati - anirvacanIya fa- Manifestation of undefinable. Ani's cita - anizcita - Uncertain. Anis panna - Non-existent. Anisrita anizrita - Anisrita 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 - anisRSTa doSa - Offering food when objected by servants in authority or guardians or by servant when a master be away. Anis ta - Undesired. - Anis takaraka - aniSTakAraka - Extra neous. Anitya - - Perishable, Non-eternal Tsansient ones, The quality of vanishing, impermanence. Anityanigoda-fi- Non-eternal vegetable.. * Anityasama - anityasamA - Parity per non-eternality.

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(16) Anityata - Tur - Transitoriness. Antah prerana -377: UT - Implicit Anitya tadatmya - fra arging - inspiration. Non-eternal identity. Antakrta - antakRta - One who has Anivartin - 34ftafta - Infalliable attained liberation. Anivarya satta - anivAryasattA -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 badara samparaya. 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) IndulAniyatavasa - 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 - antarAla mArga - Inter T. 7/14 vening passage Anjana - 3959 - Collyrium. Antaratman - 3FTRITT - The interior self. Anka samdrsti - aGka saMSTi - Nu Antaraya * antarAya - Obstructive meral symbolism. Karmas, An obstruction, Interfering Ankita - Bufa - Harbouring Em functional. bossed. Antara ya 347RrY - Impediment - ImAnkusa - 31659791 - Goad. pediment is placing obstacles in the way Annapana 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 Antaraya-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 (antaraya). Antah Kotakoti - 3771: terenife - Antardhyana -3772167 - To become Inter crore squared. invisible.

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Antarapatra ardhaman dapa antarapatra arddhamaNDapa - A recessed moulding coming between two projected mouldings. Antard rsti - antardRSTi To become invisible. ture. - Antargrathita-3ffer - Interlaced. Antargrathita pasa - antarargrathita pAzaInterlocking loops. Antarita-3fa - Concealed, Intercepted by barriers. Antarmisrana1a antarmizraNa - Inter mix - - (17) ers. - Antarmukha - 3 - Introvert. Antarmukhi - antarmukhI - Looking inward in the self soul, Introverted. Antaronmukhi - antaronmukhI - Intro - verted. Antarvyapti - antarvyApti inseparable connection. Antarvyapti - antarvyApti Internal inseparable connection occurs when the minor term (Paksa) 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 rajya - antaHstha rAjya - Buff - Internal Antasthiti kandaka - antasthiti kANDaka - Last life time split . Antyasama - antyasamA - 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 aNukA kAyatva - 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) prANAtipAtaviramaNa (Pran atipata viramana) - To desist from killing. (ii) adattAdAnaviramaNa (Adatta dana viramana) - To accept not when not rightly bestowed. (iv) maithunaviramaNa (Maithuna viramana)To desist from sex behaviour. (v) parigrahaparimANa (Parigraha Parimana)To fix the size of acquisition. Anubandha. Anubhava - 3 - Apprehension. Anubhava - anubhava - Fruition is the ripening or maturing of Karmas. anubandha Adjunct. S 8/48 -

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(18) Anubhava - 37792 - Knowledge. Anucara - 34GLER - Attendant. Anubhayagata sthana * anubhayagata Anubhaga Kandotkarana - anubhAga FIFA- Non-both located station. kANDotkaraNa - Energy split cast. Anubhaya manoyoga -34749 Haile- Anubhaga Kandotkarana Kala - Neutral i.e. neither true nor false mind anubhAga kANDotkaraNa kAla - Energy split vibration. cast period. Anubhaya svabhava-377944 194TA - Anubhaga sthana - anubhAgasthAna - 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 - anubhAga - The potency Anubhaga siksma Krsti - anubhAga 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 Anudghata - 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 Anugami - 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. Anubhagabandha adhyavasaya Anukampa - 3474441 - Compassion, sth a na- 375477 3784048TT- Grace. Energybond impure phase station. Anukampa - 370104-41 - If any one Anubhaga Kan 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 Anubhaga Kan daka khandana - pity, then such behaviour of that person is love or charity. . 3474710105 EU57 - Energy split Anukampayukta-anukampAyukta-Comcutting. passionate. Anubhaga Kan dakayama-3774M. Anukrama - 1995 - Succession. kANDakayAma - Energy split length Anukrti - 313esfor - Replica. . Anubhaga Kar daka ghata - 371 Anukrsti - 375este - Overlapping, bhAgakANDakaghAta - Energy split destruc The law of subsequent tract tion.

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thing. (19) Anukrsti Khanda - anukRSTi khaNDa - Anumana bhasa - anumAnAbhAsa- 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 . anupasaMhArI - Non Anupacarita sadbhu tanaya . exclusiveness. 3779afalhg 474 - Informal non-exAnumanta - 3744*||- Consentor. istence purport Anumata - 39946 - Approval of what Anupacarita asadbhuta vyavaharhas been done. anaya - 3754977 344699 29ERT4 - Anumana - 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 sadbhu tanaya-37693fa Sanskrit sa dhya), derived through the sadbhUta naya - Informal existence purporn. mark (i.e., the middle term called in Anupakrama Kala - 3434554 of 17 - Sanskrit linga) which is inseparably Non birth time. connected with the same, is known as Anupakramayuska - 37014-ry.co - anumana (inference) : being a With unbreakable age celestials, hellprama nait is free from invalidity like ish, humans and subhumans of enjoyperception. N.5. ment region as well as some great men Anumana - 37546 - From 371 after out of 63 salaka purusas (24 an 96- to measure, and hence to know. Tirthamkaras, 12 cakravarties, 9 is so called because by means of that Narayanas, 9 balabhadras and 9 particular kind of knowledge, a thing pratinarayanas) 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 - anupalabdhi - 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: svArthAnumAna and parArthAnumAna. The tion. former is the anumAnawhich is conducted Anupalabdhi sama - anupalabdhi samA - for one's own enlightenment; the latter Parity per non - apprehension, Parity for the enlightenment of others.. . per non - generation, Imperceptible Anumana 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 - anuparihArika - Sub unprotected from fruition of karmas, for example, death etc. attendant (iii) Feria - Mundaneness. Soul Anu papa - 3478479 - Subte sins moves in the cycle of existences and Anupata - anupAta - Proportionate cannot attain true happiness till it is cut Anupravesa-3 quasi - Interpenetra- of. tion (iv) gehora Braha - i.e.loneliness. I am Anupranita - anuprANita - Imbued alone the doer of my actions and the Anupreksa . 319487 - Reflection, enjoyer of the fruits of them. Contemplation (v).STRPRaat - i.e. Separateness. Anupreksa - 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 Anupreksa . 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 Anityata - 3freea - Transitoriness. mundane existence and it is the product Asaran ata - 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. Dharmasvakhya tatattvanupreksa (x1) anfercatonghat - i.e. Rarity of religious knowledge. It is difficult to attain right belief, knowledge and conproclaimed by religion. duct. * * dvAdazAnuprekSA - The twelve reflections (xii) e Hua - i.e. Reflection on 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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(21) Anurakti - 3 ERP - predilection. Anuratha - +37147 - Curvature. Anuru pa - 314546979 - Congruous, Identical. Anusren i . 31 stunt - The ladder paths of disembodied jivas. Anusreni gati - anuzreNI gati - Linear motion. Anusamcita Addha - anusaMcita addhA - Accumulated period. Anusthana - 314181 - Ethico - religious performance. Anusamaya apavartana - 3774424 379984 - Subsequent instant reduction, Subsequent instant climination. Anutkrsta - 375rb - Non minimal. Anutkrsta anubhaga bandha * 3gp 374m apaat - Non minimal bond. Anutkrstaprakrtibandha-anutkRSTa prakRti banya-Non minimalconfiguration bond. Anutkrsta pradesabandha - 315rghe pradeza bandha - Non minimal point particle bond. Anutkrsta sthiti bandha - anutkRSTa freifa opet - Non minimal life time bond. Anutkriyamana - anukriyamANa - Non casting. Anutpatti dharma - 37764fe Stof - Those that will never appear. Anutpatti sama - anutpatti samA - Balancing the non produced. Anutseka - 37064 - Modesty. . Anuttara - 375TR - The best. Anuttara gati - 3TJERUIT - Salvation. Anuttara Jnana - 3467511 - Omniscience. Apu - 374 - Particle. Anuparama - 370 44 - Particle ultimate. Anuvargana -374 qofon - Atoms molecule, Particle veriform. Anuvi cibha sana - 347alfament - Speaking harmless words. Anuvrddhi - 317@rosa - Subsequent increase. Anuvrata - 3tuga - Small vow, Lesser vows. Anuvrtti - 3779fa- Conformity, Co ordinate. - Anuvrttipratyaya-anuvRttipratyaya -No tion of sameness or similarity. Anusasana - 3779647 - Instruction. Anusthana - 31781 - Practice. Anuyoga - 3 pet - Exposition, study. Anuyoga - 314T - Departments of scripture. Jainas recognise four main departments of their scripture - (i) Prathamanuyoga - Dealing with the life of Tirthamkaras and other great personalities. (ii) Karan anuyoga (aurauit) - Dealing with the structure and of constitution of Loka, the cosmos. (iii) Caran anuyoga (acum ) - Dealing with principles of conduct prescribed forthchouseholder as well as Sanyasi .(iv) DravyanuyogaGourmet - 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 anyavivAhAkaraNaAnvaya datti - 3 peru cher - Concord Arranging marriage of these outside the assignment. family. Anvaya drstanta - anvaya dRSTAnta - Anyonya - 37RIRI - Mutual. Affinnation illustration. Anyonyabhava - anyonyAbhAva - MuAnvaya distantabhasa - 3774 tual non-existence. CERTIYTH - concord analogy fallacy. Anyonyanirapeksa - TRIFR99.Anvaya vyatireka - 3page fala - Independent.. Affirmative negative. Anyonyapravesa - anyonyapraveza - MuAnvaya bhava-poeta - Non ex- tual interpeneterating. istence of coherence. Anyonyabhyasta rasi - anyonyAbhyasta Anvayi-37-02 - Concomitant, Con- Tf91- Mutual product set. tinuant. Anyonyabhyasta rasi- anyonyAbhyasta Anvaya vyabhicara -37-99 fitar - JYT - 2 raised to the lower number of Affirmatory violation. - Gunahanis in one unit of bondage. Anvaya vyapti - anvaya vyApti - Affir Apadhyana - 3798216 - Evil thinking. mative concommitance. Anvaya dravya - 3704 504 - Foreign Apagata veda - 3444100 - Subdued sex. substance. Anyadrstisanstava - anyadRSTisaMstava Apakarsa Kala - apakarSa kAla - DePraise of wrong believers. clining times. Apakarsana - 39446660 - Decrease of Anyamanaska - BRITE-One who duration has his mind in another object. Anyamud - 34R14C - Attraction for Apakarsana bhagahara * apakarSaNa something else. ETTER - Downtraction divisor. Anyapoba - 3RIILTE - Mutual non- Apakrsta - 37995 - The law of existence. downtract. Anyatva - 3Pria - Non identity. Apakrsta dravya -3745&gon - Down Anyathakhyati - anyathAkhyAti - Re- tracted fluent. verse manifestation. Apanayana dhruvarasi apanayana dhruva Anyathanupapatti - 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. Aparadha - 374474 - Fault. Anyathasiddhi anyathAsiddhi - Condi- Apara vidya - 34faen - Empirical tionality. : Knowledge.

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(23) Aparigrhita - 374 fujeta is a harlot Apala pa - 3796119 - Repudiation. without a husband. Apana - 37474 - Breath of inhalation. Aparihara - 344FER - Non rejecting. Aparthaka - 37978107 - Want of syntacApariharika - 394felfos - Atainted tical construction, Incoherent. ascetic. Aparthika - 3741f8f - Purposeless. Aparinatadosa- apariNata doSa - Tak- Apauruseya - stutta - Impersonal. ing water or liquid foods that have not Apavana - 379197 - Vitiated. been purified by sterilisers, such as Apaya - 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 - aparyApta - Incompletely calamity and shame in this life and in developed, Non developable, Non-de the life to come. veloped, Incomplete development of apekSaikAnta tathA anapekSaikAnta kA nirAorgans and faculties, incompletion. Aparyapti namakarma - aparyApti karaNa-Therefutation of apeksaikanta 71497- Non-developability genetic and anapek saika nta - If things have nothing by their own right, no relations code. can contribute anything to them, or the Aparyaptinama Karma-aparyApti nAma 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 sutra - 37491GE - The * should at all enter into a relationship sutas 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-apavarganirUpaNaNature of emancipation. Apkaya-3740519 - Water bodied, water Apavartana - 37490 - Cancellation. creature. Apkayika - 374051fa - Water bodied. Apavartya - 37497 - Shortening by Apoha - 3747EUR - Assimilation, Negathe presence of external objects such as passion, weapons etc. tion of opposite A pavartyayusa - 379984feu - Those apohavAda - Apohavada is the name whose lives are cut short. given to this theory according to which Apadana karaka - 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 Pramana Samuccaya in the

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* (24) extreme negative form which has just been illustrated. This form is specifically designated as anyApohavAda . 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 - apohavAda - Negationist. Apradarsita vyatireka - apradarzita vyatireka- Undemonstrated con comitance indifference. Apradarsitanvaya - apradarzitAnvaya Undemonstrated Con-comitance in agreement. Apradesa - No spacepoint, without space points. Apramatta - apramatta Non careless ness. - - Apramatta samyata - apramattasaMyata Perfect self-control. . - Apramatta virata apramattavirata Perfect vowed, Seventh control station. Aprama - apramA - Error. Aprama na - 379411 - Erroneous cognition. - Apramana dosa - apramANa doSa - Eating without measure, i.e. more than what is permissible. Aprapta kala - aprApta kAla - Violation of the temporal order. - - Aprasasta - 3 - Non-gracious. Aprasastaviha yogati - aprazasta vihAyoTf-Awkward motion, Unpleasant gait. Apratighati - apratighAti Nontunnelable. Apraptisama aprAptisamA - parity per non conduct. Apratibuddha - apratibuddha - 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 - apratibandha stricted, Unobstructed.

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(25) Apratibh asatva - zufarhra - Non- Apratyakhyanavarana. cognisability. 39YRIGHT-OUT - Preventing partial Apratighata - 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 - apratikramaNa - Non- Aprapyakarita - aprApyakAritA - The repentence. doctrine that a sense organ is not bodily Apratipatti - 3tyfarefa - Non-availa- contact with its object. bility. Aprthak vikriya - 37996 falsell - Apratipata - 3yfaya - Unfallibility, Inseparable transformation. Non termination. Apratyakhyana . apratyAkhyAna - Partial Apratipatin-3yfayifara - Infalliable. vow preventing. Apratisarana - syfarpur - Non pur- Apravicara - gyeter - Without suit of the good. sexual desire. Apratis thita - 3tufaisa - Individual Apradesika - 344ICT8124 - Dimensionwithout host bodies. less. Apratisthita pratyeka vanaspti Apravrta - 37919a - Nude. kiya- apratiSThita pratyeka vanaspati kAya - Aprayojaka - aprAyojaka - InadmisSingle bodied individual vegetable. sible. Aprathaka siddha - apRthaka siddha - Apasiddhanta - 37464 96 97 - Tenet Inseparable. deviating. Aprathakasiddha sambandha apunarbandhaka - The apunarbandhaka is apRthaka siddha sambandha - 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 - apratiSThita - 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 - apratyAkhyAna - Non- Apunarbhava - apunarbhava - Freed from * renunciation rebirth. Apratyakhyana kas aya- 3 G Apunaragama - 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 (apratyAkhyAna Apurvakarana - apUrvakaraNa - 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 - apUrva sparddhaka - position of the left leg, which is placed Unprecendented super variform..! under the right thigh. Apurva sparddhaka - apUrva sparddhaka - Arddhapudgalaparivartana arddhapudApurva sparddhakas are those mol gala parivartana - 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-arddhavatartulAkAraApurva yoga - 3yyam - Incomplete Semi circular. vibratory. Arddha viksipta - arddhavikSipta - Be wildered. Apurvakaranaksapaka - apUrvakaraNa 4740 - The self experiences, The stage Arddha vrttakara - arddhavRttAkAra - of destroying new thought activity. Semicircular, Apsidal. Apurvavada - apUrvavAda - Doctrine of Argala - 37 - Latch. merit and demerit. Arhadbhakti - ECHPORT - A devotion Apurvartha - 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 - arddha cakravartin Arhadbhakti-arhadbhakti - 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 Narayana souls who have reached kevala Jn ana orhis opponent Pratinarayana. In each or omniscience and possess the twelve cycle of time there are nine Narayanas unique qualities in this bodily life and and nine Pratinarayanas. as a result of which who have preached Arddhaccheda - 3426040096 - Successive and are preaching the way to liberation to all beings. divisions. Arddhanarac-34RIE - Weakjoint. 3726 721 frasa asit fasterardi (The adorable Arhantas, liberated souls, Basi Tam - Ardba-Padmasana - Siddhas have no sense activities, nor do The semi padma posture - which differs they)cognise objects by (the processof) from the Padmasana in respect of the perception (370UE) etc. nor have they

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(27) the sense pleasures. They enjoy infinite Neminatha 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 A 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 nana or perfect knowl renunciation in the kingdom of edge and who still has yoga or Mana, Magadha, Pallavaetc., before he retired Vacana, Kriya. to Girnar where he attained Nirvana 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 Aris tanemi knowledge and power which has de- in the vedas and to the opinion of Dr. stroyed the four Ghatiya karmas is to Radhakrishnan who does not doubt the be meditated on as an Arbanta. Dr. 50 historicity of this Tirthamkara. Dr. Pra nanatha, whose reading of a copAristanemiorNeminatha-ariSTanemi per-plate grant by the babylonian king af 779 - Aris 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 Sravana, age to lord Neminatha. Dr. Fuherer has His father was Samudravijaya while declared on the basis of his studies on the archaeological discoveries at his mother was Sivadevi. Vasudeva, Mathura that Nemin a tha was a historithe father of Shri Krsna was the younger brother of Samudravijaya. cal personage. Dr. Kamta Prasadmen tions that some inscripitions of IndoThey belonged to the yadava 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 adiparva of the Mahabharata that Rajamati. It had been settled that the epic war took place at the advent of

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(28) kali-era which is said to have com- menced 3101 years B.C. Neminatha 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 Neminatha. In this connection, quite noteworthy is a paper "before Mah avira" 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 Parsva. Com. 35-36 bhagavAna ariSTanemi (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 Mahavira Vardhaman was preceded by the Tirthamkara Parsvanatha, whose predecessor again was Aris tanemi, whom Jain traditions represent as a contemporary of Krisna vasudeva. If we assume an interval of 200 years between each of these Tirtharkaras, as seems on general grounds most suitable, we bring Aris tanemis date up to 1000 B.C., which nearly corresponds with the date assigned on other grounds byMr. Pargitor to the Bh arata war, in which according to the tradition Krisna took part near 950 B.C. In the Mahabharata Aristanemi is styled specifically as Jine svara which is Jain term. He has been described there as preaching Ahimsa doctrine. Animage of Tirthamkara Aristanemi belonging probably to the reign of Kaniska was unearthed at Kankalitila Mathura and bears an inscription which runs thus: 34......................920() a 2 fa 202 ba dhitumi (tazi) riye bhagvate ariSTaNemisya (ar) Itmentions that the image of Aristanemi 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 Sarvatobhadrika image of the Jinas at Mathura. In the Cha lukaya inscription at Laksamesvara, the twenty second Tirthamkara has been styledas Sankha Jinendra, Sankha meaning conch being his cognizance. Dr. Prana Natha 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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(29) The following verse from Skanda Purana Prabhasa part XIV, 94-95 is worth noting: vAmano'pi tatazcakre tatra tIthavigAhanam / yAdragrUpaH zivo dRSTaH sUryabimbe digambaraH // padmAsanasthitaH saubhyastathA taM tatra saMsmaran / pratiSThApya mahAmUrttiM pUjayAmAsa vAsaram mano'bhISTArthaM siddhyarthaM tataH siddhimavAptavAn / nominAtha zivetyevaM nAmacakre sa vAmanaH // 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 Aris 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 - arpaNabheda - 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 - arthagrahaNa - Comprehension of meaning, The cognition of the object. Arthajanya - arthajanya - Generated by an object. Artha Katha - arthakathA - Money gossip. Artha kriya - arthakriyA - Positive effort, exercise of cause efficiency. Arthakriyakarita - arthakriyAkAritA - Practical utility, Causal efficiency. Arthakriya samarthya - 372ff sAmarthya - The capacity of the generation of practical consequences. Arthapada 32 - Meaning foot - A combination of letters which conveys some meaning as "bring fire" Arthaparin ama - arthapariNAma - Object transform. . - Artha paryaya and Vyanjana paryaya - arthaparyAya aura vyaJjana paryAya 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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(30 Artha patti - 37ef4fe - Implication, Presumption. Arthapattisama . arthApattisamA - Parity per implication. Arth a vagraha - 37e1fque - Distinct apprehension. Artha vagraha - (379fque ) - Distinct apprehension is artha vagraha. *S-1/18 Vya njana paryaya is not merely the cross section in the continuous flow of dravya. Vyanjana 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 paryaya of pot is vyanjana 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 vyanjana paryaya of Jivas. Thus Ji va and pudgala have both the kinds of paryayas where as the other four dravyas have got only arthaparyaya alone. Arthaparyaya naigama naya * 3eferente 1474 - Object event figura- tive purport. Artha pradhana - Sefget - Money oriented. Artha prakas'a - 37effanti - The illumination of the object. Artha rupa * artharUpa - Condensed form. Arthasa maya - 372f4149 - The system of reality. Artha samdrsti - spetsicfee - Object Shifting. Arthadhikara - 37effelnir - The subject of a chapter etc. Arthantara - 37217FR - Irrelevant matters, Different irrelevant digression, Shifting the topic. Artha vyabhicari . 379fafutart - Correspondence with fact. Arthopalabdhi - arthopalabdhi - The cognition of an object. Arti - 3110 - Pain. Arun abha - 3750174 - Coral. Arupi - 3776 4t - Non perceivable, Immaterial substances, Asamavayi Karana . 377491 ORO- Non material cause. Asamiksyadhikarana . asamIkSyAfuchu - 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 - asatpratipakSa hetuAbsence of a counter vailing probans. Asadharana - asAdhAraNa - Uncommon. Atis'aya yukta - faxriyo - Unparalleled. Asabhyavacana-asabhya vacana - Vulgar words. Asada rambha - 3T4GR1797 - An evil activity.

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Asadbhava stha pana 3742419 sthApanA- Non existent phase installa - tion. Asadbh u ta vyavahara naya - asadbhUta vyavahAranaya - Non substantive behavorial purport. Asadgun odbha vana asadguNodbhAvana - Proclaiming noble qualities absent in oneself. Asadvada- 34 - Theory of nonexistencs. Asadvedya - asavedya- Karma causing pain, Inauspicious feeling producing karma, Unpleasant pathos functional. Asakta asakta Free from attach ment. Asama naja tiya pary a ya asamAnajAtIya paryAya - Dissimilsar genus event. Asambhava dosa - asambhavadoSa - Im - possible fallacy. Asamartha karana asamartha kAraNa - Incompetent cause. Asamiksitadhikarana - asamIkSiActing unthinkingly, Im prudent operation. - Asanjni 3 - Irrational being. Asa mhatapara rthata - asaMhataparArthatASubservience to a non composite entity. - Asamkhya - Asamkhyata . asaMkhyAta * able time. - * (31) - Innumerable. Innumer - Asa mkhya ta asa mkhyata - asaMkhyAta z- Innumerate innumerate. Asa mkhy a ta an u vargana - asaMkhyAta aNu vargaNA Innumerate particle variform. - Asa mkhyata bhagavrddhi - asaMkhyAta bhAga vRddhi - Innumerable part increase. Asamkhyata guna hani - asaMkhyAta guNahAni - Innumerable times decrease. Asamkhya ta guna vrddhi - asaMkhyAta guNa vRddhi - Innumerable fold increase, Innumerate times increase. Asamkhyata nuvargana - asaMkhyAtANu vargaNA - Innumerable atoms molecule. Asamkhyeya-i-Innumerable. A s'ana-379-Food, Articles of food. Asandigdha-if- Non susceptible to doubt, Indubious. Asamkhyata nama - asaMkhyAtanAma Innumerate denomination. Asamjni - - Non-intellectual. Asamjnitva sthiti - zisicaffa Non intellectual lifetime. Asamkles'a - asaMkleza - Purity of thought. Asammati - 314 - Non-recognition. Asampraptasrpatika - asamprAptAsRpATikA - Quite a weak joint. Asampragrhita atman - asampragRhIta 314-Enjoining non-obsession of the mind. Asamyak - asamyak - Unauthentic. Asamyama 3 - Incontinence, Non-restraint, Non-observance of religious rites, unrestrained. Asamyami - asaMyamI - Incontinent. Asamyata:- asaMyata 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 . asaMyata Hericice - 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. Asariri - 342 - Without a body. Asa myata - 3702a - Non regulated. Asamyata samyaktva . asaMyata pelora- Non-regulated serenity. Asamksepa addha - asaMkSepa addhA - Minimal duration of trail.. Asat 3THCL - Non-existent, Non-entity, Non-existence, Non-being. Asat i posana - 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 asAdhAnAGgavacana- The statementof other than essential condition of influence. improper reason. Asa dharana - 3TATORU - Uncommon, Distinct. Asadharan a rupa - 37A18RY 1579 - Unique property. Asaksat - 3HHTEITI - Mediate. Asamkhyata bheda - asaMkhyAta bheda - Innumerate types. Asambhogika . asAmbhogika - Non commensal. Asanti - 3711F - Inquietude. Asarira - 37 PRTS - Bodyless. Asasvatavada - 37290 Hals - Annihilationism. Asubhayoga - 37774741741 - Wicked activity. Asuddha dravyavya n jana naigama naya - 3725 o ato 914 74 74 - Impure fluent token event figurative purport. Asubha upayoga - 37714 3441 - Ungracious attention. Asuddha dravya rthika naigama naya- azuddha dravyArthika naigamanaya - Impure fluent gauge event figurative purport. Asampratam - asAmpratam - Height of impropriety. Asat - 37751 - What is not laudable is asat. S-7-14 Asata - 34481 - Feelings of anguish. Asata vadani ya - Tha agrica - Unpleasant feeling, Pain feeling karma, Unpleasant feeling producing karma. Asatpratipaksa hetu - 3THCF THET - Absence of a counter vailing probans. Asa 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 - aspaSTa - Unintelligible. Asnana - asnAna - Not taking bath. Asprsta - Not-touched. * - Dishonour. (33) Asrutani'srita - azrutanizrita backed by spiritual learning. azrutanizrita (Asrutani's rita) - The a srutani srita perceptions are those which are devoid of the background of previous education of the perceiver. J.B.P. Page-7. Astabhuji - zey - Octagonal. As tamulaguna - aSTamUlaguNa - Eight fundamental virtues. Astakon iya - aSTakoNIya - Octagonal. - Not Astanga samyak Jnana - aSTAGga samyak jJAna - 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. As tapada - 314 - An eight footed animal. Asti 3 * Astanhika - aSTAhnikA - It is performed thrice a year during the week beginning from the lunar eighth in the months of - kartika, Phalgunaand Asaaha. In these days, the fast in observed with varying strictness. J.235 Asteya - 34-Non-stealing. Astamabhakta - aSTama bhakta Fast of three continuous days. aSTapravacanamAtA Both the three Guptis and five samitis are sometimes grouped together under the name of Asta 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 - astikAya - Having a body of magnitude, Existent corporeal. astikAya - (Astikaya) - Ji va and the four Aji vas Pudgala, Dharma, Adharma ww * * . - - and Akasa have kaya (body) and are known as pancastikayas (the five astikayas). Kala, 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)

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(34) many pradesas, like bodies, therefore From the view point of its own identity (they are called) Kayas. 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 * astikAya - The term to exist simultaneously or it will lose Astikaya isacompound name made up even its own identity. of Asti and Kaya, which respectively Praman am imamsa P. 12. mean existing and extensive magni Astitva Kala - astitva kAla - Time of tude. Astikaya therefore means a real thing that has extensive magnitude. The existence. Astitva ksetra - 3tfitira - Extent Astikayas are five in number, Ji va of existence. (soul), Pudgala (matter) dharma (Principle of motion), Adharma (Principle Asubha - 34714 - Inauspicious, Disof rest) and akasa (space). agreeable, bad, Unpleasant, UnwholeAsthira- 3afcere - Infirmness of limbs. some, Ugliness, Vices. Asthira na makarma * asthira nAmakarma Asubhakaya yoga - 377/44 piti - Wicked activities of the body. - Unstable genetic code potential. Asubhamanoyoga - 34144 then - Asthira na 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. astitva tathA nAstitva - (Position and Asubha prakrti - 37794@fa - Inausnegation) - Astitva (position) is con picious type of karnic matter. comitant with na stitva (negation) in Asubha vacana yoga - 344999 the same substrate. Nastitva (nega Wicked speech activities. tion) is concomitant with astitva (posi Asubha vihayogati - 37alesfaeritifertion) in the same substrate. Jaina - P. Ungracious flight life course. Asubhopayoga-37144447 - InausAbsolute unqualified affirmation of picious manifestation of consciousness, existence is not in conformity with the Unwholesome. nature of reality, Absolute negation of Asuci - Stylfa - Impurity, Unclean. existence is self contradictory. Fidelity toexperience and thought demands that azuddha, asatyArtha, abhUtArtha yA paryAyArthika 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 Asurakumaras are in the At Atianis ta - zifasifre - Very undesirPan kabahula part of the first infernal able, Very harsh. region. Atiavara - HORTOR - Very lowly, Asuya -3741 - Prolonged non-figu- Extremely low. rativeness. Atiirsa. 3 fasaf - Exess jealousy or Asvanala - 37892167 - Horse shoe. rivalry. . Asvaroh i - 399ks - Equestrain. Aticara - 39fitar - Indulgence in the Atadbhava - 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 aya Utkatata - 39100011 scope of existence, the negation of any Jropical - Extreme intensity of passions. one of them, in fact, is that negation Atikaya and Mahakaya * atikAya termed as non-identity. Atad vyavrtta - 31aGaia - Things tathA mahAkAya - These are two lords of Mahoragas. S-476 excluded from their opposite. Atada kara sthapana . 3TAGIOARE Atiklesa - auferater - Great trouble. P11971- Non similiar installation. Atiklista - farate - Greatly defiled or disturbed. Atad vyavrtti - 3167 allere - Exclusion of the opposite. Atikrpana-3 frigo 49 - Very nigardly, Very stingy. Atata - 3772 - A period consisting of Ati Kutila - 3tfagfest - Very crooked. eighty four laks of atatangas. Ati Kupita - 3tfagofun - Very angry. Atata nga - 3725 - A period consisting of eighty four laks of trutitas. Ati Krura - 3 forsket - Very cruel. Ati Kopana - 3fa971 - Very irasAtathajnana . atathAjJAna - False cible. knowledge. Ati Kopatura - atikopAtura - Prone to Athakhyata - 379104 - Perfect con great anger. duct. Atikrantacarin-atikrAntacArin-Who Athapravrtta - 3791998 - violates the rules of conduct. Conformally tended. Atialaikrta. ati alaGkRta - Elabo Atikraman iya - 3 fois quite - Fit to be transgressed. rate. Atuksantika. ati zAntikA - Very Atibla nga mudra . sfrumnat - forgiving. Flexed body. Ati Khara . sferen - Very harsh or Atibhararopara - 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 Atikramana - 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 Atipata.fauna - Killing, Viloence. with great devotion. S-7/21 Atiprasadhana . atiprasAdhana - Sur- Atithipuja - fare LEFT - Hospitality. rounding oneself with the objects of Ativahana - 1167 - Keeping a sensual pleasure. large number of vehicles. Atiprasanga - 3 fayhem - Unwar- Advikata - ufafaahe - Extremely deranted extension, Extreme context formed. (Irrevalence) Ativyapti culise - Overlapping, Atranjita- strariista - Overestimated. Extreme differentia, Being too wide Atisa mdhana - Bifreien - Playing concommitance fallacy. tricks upon others. Aticara - 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 - atIndriya jJAna - Atisayita - suferitera - Surpassing. Supersensuous intuition. Atisaya yukta - safarrerant - Tran Ati ndriyata - staligem - Supersenscendental. suousness. Atisesa - safaxie - An extraordinary Atisthapanaval! . Bfaremaa - occurrence. Extreme installation trail. Atisith a panavali ferry 1919f - Ativyapti . ativyApti - Undesirable Over installation trail. extension. Atisundara - 3 ICT - Exquisite. Atirjuka. ati Rjuka - 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 Avabhasi . 379 4rt - Revelating. beyond any pride or idea of greatness. Avacchinna - Hafsyam - Determined. Au urdhva - tft Free - Very tall. Avadata - 379610 - Clear. At upa'santa - Sifat 342178 - Very Avadharana.Tumo-Determinacalm. tion. Ati uspa fa 300 - Very bot. Avadharanata- STARUNI-Holding. Ati vrata - Bufen - To go beyond, to Avadhi darsana - 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 Kala waita atat - Past time. Avadhijnana - Stafa51a - ClairvoyAtita samaya rasi- 4424 TIST- ance Knowledge. Past instant set. Avadhi - 3797 - Clairvoyance - It Atita 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 Desavadhi, Parma vadbi and words than are actually contained in a Sarva vadhi. All the three are conditext. tioned by Psychic qualities. But Atyanta - TRATI - Severely. Desavadhi is also conditioned by birth Atyanta bhava. 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-audayika bhAva- Dis only a limited number of things within positions arising from fruition of a limited space and within a limited time. karmas. Audarika - zacifier - Gross. Des avadhi is said to be of two kinds. Gunapratyaya and Bhavapratyaya, conAndarila sarira - audArika zarIra - ditioned by Gunas or Psychic qualities Physical body. and by 'bhava' or birth. Gunapratyaya Audarika sarira angopa nga * Desavadhi is associated with man and audArika zarIra AGgopAGga - The chief animals and Bhavaprataya with Deva and secondary parts of the physical and Naraka. Gunapratyaya is again dibody. vided into six kinds :Aughika afera - General. talk.

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(38) (1) 34 ( The following) (2) ananugAmI (Not following) (3) TA (The growing) (4) 144 (Decaying or decreasing) (5) 349fen (Limited or bounded) (6) 377afeta (Unlimited or indefinite) Anugami -3714 - Which enlightens the things while marching as the sun does. Ananugami - ananugAmI - 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 - Vardhamana - Which begins like a spark of light and grows into a huge flame gradually lighting up a number of objects. genta - Hi yamana - 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 - Parama vadhi-Parmavadhi is the higher Avadhi Jn ana which is free from such limitations of Tarafa. Hatafa - Sarvavadhi - Saryavadhi 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. avadhijJAna ke bheda - 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 anugami, Ananugami, Vardhamana, Hiyamana, 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 Sima Jrana (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 ka la, and its different conditions leaves and fuel. It develops from its Bhava). 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 (Guna 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 Guna 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, Kusruta 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 (Gunaascertainment of objects by wrong sen- pratyaya) partial visual knowledge also sory knowledge etc. S-1/31 may be merit bom. G.J. 207. Gatha 372-73

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(40) 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. Gatha 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. Gatha 374 ufauritait ratyfaturitaht Tuararapu Adi meM bheda - Partial visual knowledge is falliable (Pratipati), 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. Gatha 375 afunina oto GPT arit - Visual knowledge from its minimum to its maximum, in respect of its subject matter (509), scope (kshetra), Time (Kala) 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 arika)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. Gatha 376-377 Avadya - 37991 - Sin, Reproach. Avagama - 370014 - Determination. Avaga 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. Avaga hana - 374deg167-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. Avahara Kala - 370ER Jorst - Divisor period, Mere awareness of an object. Avakasa dana - avakAzadAna - Accommodating. Avaktavya - 37001 - Inexpressible, Indescribability, Inexplicable. Avaktavyagunavrddhi-avaktavya guNa 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 - avara sthiti lifetime. Avarga - Non square. Avarnavada-qua-Blasphemy. Avar navada - avarNavAda - 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 sama - avarNyasamA per certainty. Avava - - A period consisting of eighty four lakhs of avavan gas. Avava nga - avavAGga - A period consisting of eighty four lakhs of atatas. Avasanna 394 Feldown. Avasarpin iffoft-Down phase of the cycle, Desending cycle of time. Avasarpin i Kala - avasarpiNI kAla 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 susama susama, Susama, Susamadussama, Dussama susama, Dus sama, Atidus sama. - S-3/27 avasarpiNI kAla The present half cycle of time is known as Avasarpin i Kala. It commenced 10 kora-kori (1 - - * - Lower = (41) 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 bhogabhumi. 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 korakori 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. Avasesa Relics, Vestiges, Traces, Findspots. Avasthita - Steady, Fixed in mumber, Limited or bounded, Constant, Stayed, Stable. * - Avasthita praksepa - avasthita prakSepa - Stayed projection.

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H (42) Avasthita vedaka - Stafeta a Gato - Avigraha gati - 31 fauen ifa - RectilinStable pathetic. ear motion. Avasthiti - 3afcera - Fixity. Avigraha gati - (Trauerfa) - That Avastu - 31941 - Non substance, Un. motion in which there is no bend is real. avigrah a gati. It occurs To the liberated Avayava - 37949 - Part. soul. S-2127 Avayavi - 394at - Aggregate. Avihimsa . falch - Absence of violence. Avacaniya - avacanIya - Unfit to be taught, Inexpressible. Avij natartha . 3fazlaef - UnintAvacya - 370124 - Speechless. elligible assertion. Avaya - 1974 - Judgement, Percep Avikalpa - fancy - Undetermined, tual judgement Absence of misgiving. Avikalpaka - 34facimyo - IndetermiAvaya - (37ara) - Judgement. Knowing the object as it is after ascertaining nate intuition. the particulars is Judgement. By its Avikari . facri - Non disturbing. movement up and down and by the Avinabhava. 34fa714a - Universal flapping of the wings, it is ascertained concomitance. that it is a crane only and not a flag. Avinabhavi - A4 - ConcomiS-1/15 tant characteristics. Avedaka - 342160p - Non enjoyer. Avineya - 341974 - Ill behaved, IndeAvibhakta - 34f9401 - Indeterminate. corous. Avibhaga praticcheda * avibhAga 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 . avibhAga agra - Cor Avin i ta - ferita - Insolent. responding degree. Avipar i tartha - zafantaef - What is Avibhaga amsa - 3fay BiCrresponding level. not contrary to the fact. Avirata - fara - Non abstinence, Avibhagi - faunit - Infinitesimal. Without partial vows, Non-abstinence, Avicala - sifaan - Steadfast. Non-abstaining layman, Vowless right Avicara - 3faar - Devoid of transi believer. tion: Avirata samyagdrsti - avirata samyAAvicaraka - 3faro - Undiscussive. cre- True believers without vows, Avicyuti - sifaayfa - Absence of lapse. Vowless right belief. Avidyamana - E14 - Absent. Avirati - farfa - Absense of moral discipline, Non stopping from sinning, Avidya - Sfael - Ignorance. Non regulation, Non abstinence. Avigraha. IfQUET - Without a bend, Aviradhana - 3 FORTSATT - Non-violabendless motion. tion.

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Avirodhakatva - avirodhakatva - With out incompatibility. Aviruddhra fa- Compatible, Non contradictory. Aviruddha Kara na anupalabdhi. aviruddha kAraNa anupalabdhi - Non contradictory cause non-establishment. Aviruddhopalabdhi- aviruddhopalabdhi - Positively cognised compatible. Aviruddha Karya anupalabdhi - aviruddha kArya anupalabdhi - Noncontradicotry effect non-establishment. Aviruddha purvacara anupalabdhiaviruddha pUrvacara anupalabdhi - Non-contradictory pre variable non-establishment. Aviruddha vya paka anupalabdhi - aviruddha vyApaka anulabdhi - Non-contra - dictory pervasive non establishment. Aviruddha svabh a va anupalabdhiaviruddha svabhAva anupalabdhi - Non contra dictory nature non-establishment. Aviruddha sahacara anupalabdhi - aviruddha sahacara anupalabdhi - Non-contradictory covariant non-establishment. Aviruddha uttaracara anupalabdhiaviruddha uttaracara anulabdhi - Non-contradictory past variable non-establishment. Avisamvadi - avisaMvAdI - Non-discrepant, Non-contradictory. Avisamvadaka - avisaMvAdaka - Consistent knowledge. * Avisesa - - Without any difference, Common. (43) Avisesanasama - avizeSaNasamA Parity per non-difference. Avisesa swarupa - avizeSasvarUpa Indistinguishable. Avitatha - avitatha - True. Avicara - avicAra Free from shifting. Avivaksita-faafa-Non-arbitrarily chosen. Avyabhicari - avyabhicArI - Unerring. Undifferentiated, Avyakta - avyakta - Indistinct. Avyakta grahana avyaktagrahaNa - Indistinct apprehension. Avyatireka - avyatireka - Lacking in negative con comitance. Avyatireki -- Unseparated. Avyakta rupa - avyakta rUpa Dormant form. Avyaya - Indeclinable, Conserved, Member of syllogism. Avyay i bhava - avyayIbhAva - Indeclinable compound. Avyabadha - avyAbAdha urbability, Unperturbed. Avyamoha - avyAmoha - Absence of delusison. - Avyapti - Non-pervasiveness, Non inclusion, Too narrow. Avyucchinna - avyucchinna - Indestruc - Undist tible. Ayana 34- Half year, a period of six months. Ayasahki rti - ayaza: kIrti - Dishonour, Disrepute. Ayasas 3- Infamy, Bad reputation. - 37491: Ayasahkirtinama karma kIrtinAmakarma That which proclaims demerit is the name karma of disgrace, Notoriety genetic code. Careless. Ayata 3 Ayatana 3 Carelessness. * - - 8

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(44) 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 * ayogakevalin - 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 badha, Time lag. Abadha avali - 3410127 374 - Time lag trail A badha Kan daka. Ten of lush - Time lag split. A bhasa - 3779478 - Fallacy. A bhigrahika - 37 Puff - Predetermined. A bhigrabika Mithya darsana - 3fefe f it7 - Obstinate insular attachment to the wrong view. A 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) i ba : (speculation), apoba (exclusion),vimamsa (=Vimarsa, enquiry), Maggana (margana - searching), gavesana (fathoming), Sanna (Sanjiya) - recognition, sai (smrti, memory), Mai (mati, sensuous cognition) and panna (prajna, wisdom). The Tattvarthasutramentionsonlymati (sensuous cognition), smrti (recollection), cinta (thought), and abhinibodha (perceptual cognition) as synonymous. S.J.P. 33. Acchadita-pin - Superposed, Inserted, Shaded. A 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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(45) dud Abhinivesika mithya darsana 3tifafarafyres forenigyfa - Attachment to a view in spite of the knowledge that it is wrong is abhinive sika. A bhiyogya - (hitra) - These are like servants engaged in serving others in several ways. S-414 A bhoganata . 37TAI - Leaning towards. 37 - (Abu) - The Mohammadans attacked Gujarat. The commander of that place, A bu, 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 buji 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. Pratikramana being over, A bu 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 bu's praises. While presenting an address, the Maharani Jocularly remarked "Well A buji, 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 Abu 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 Abhyantara prana - 3916 TR UTT . Internal vitalities. A bhyantara upakarana - 37124 34674 - Internal means. Abhyantararacana. Abhyantara racanAInternal 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. Acaryas - (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 Acarya - 37 - Acarya represents the organiser of the sangha. The chief

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(46) of a group of asceties as well as the householders. Torf - An acarya is one who prac- tises the five acaras (kinds of conduct) and advises his disciples to do the same. The five kinds of acaras are Darsanacara, Jnanacara, Caritra cara, Tapacara and viryacara. Gyfarer - (Darsanacara). Darsana-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- (Jnanacara). Inanacaraisthe 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 - (Tapacara) :- Tapacara 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) AcAryokAdhyAlakarane kA upadeza- The sage who attaches himself and others to the practice of virya (power) ca ritra (conduct) and Tapa (penance) in wbich faith and knowledge are eminent is to be meditated, as acarya (preceptor). Dr. 52 A carya - Baref - The head of the company of saints, Head ascetic, Chief saint, The head of the group of saints, Chief preceptor. Acarya bhakti- AcArya bhakti - Devotion of chief preceptors. A carya Bhakti - AcArya bhakti - The worship of chief preceptors. S-6/24 Adana nik secpana samiti - 371679nikSepaNa samiti - Discipline in receiving and throwing out careless lifting and laying down. A dananik sepana Samiti - 31617frequufufe - Carefulness in lifting and laying down. Adananiksepana 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 (adeya). S-8/11 A dhara - 3TER - Container, Supporter. Adha rita - Taufea - Envisaged. Adhariya - 3 repita - Basal. Adharadheya bhava - 09Relation of container and containod. A dheya - ha - Contained, Supported. Adhina - Spreita - Sarbjugated.

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(47) A dirupe - hallhq - Prototype. Agala - Agala - Gulp. A gama . 3717 - Verbal tesitomy, Scripture, Authority, Revelation. Agama - 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. A gama bhava jiva - (TTA ya sia)- The soul well-versed in scriptures dealing with soulsor human souls and attending to them is agama bhava ji va. S-1/5 A 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 . Agama dravya *4- Attention privation of karma. A gama dravyakarmanik sepa - 34TH dravya karma nikSepa - Revelation fluent functional installation. A gama sravana - 374 Tau - Listening to the discourses of great saints. A gamana - 377747 - Induction. Agamepadesa - Agamopadeza - Learning the scriptures. A gantuka - Maja - New comer. A gadha - PTC - Acute. A gamane - 37249 - Advent. A ghata - 3.718 - Reverses. A hara - 3HER - Abara is the taking in of matter fit for the three kinds of bodies and six kinds of completion. S-2/30 A hara vargana . AhAra vargaNA - Digestive variform, Assimilation variform. A haraka - 316Rfo - Caloric, Projectable, Assimilating.. A haraka - 3716T2 - The intaking of the quasi-karmic molecules (Nokarmavargan a) for a body, speech or mind under the operation of such body (Sub classes of body making karma) as happens to be in operation (udayApanna) is called (abara). 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 Aharaka Kayayoga -3Ra oppimAssimilative vibratory activity, Supernormal body. A haraka misra 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. AhAraka zarIra - 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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(48) Aharakasari ra-HERA PRR - The Ajna. El - Revelation. miraculous projectable body is that Ajna pani - 31751191 - Dictatory. which is originated by a saint of the sixth stage, in order to resolve a doubt Ajnavicaya - Brailaren - Respecting or to ascertain the nature of a minute the teaching of scripture. object or to dispel non-restraint. Ajnavyapadik i kriya . 37151107A haraka samudghata . aahaark| pAdikI kriyA - is misinterpreting the Hangen - Assimilative overflow. injunctions laid down in the scriptures Abaraka sarira angopa 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 AhAraka yoga - Assimilative vibration- Through this the Akarasambandhi - AkAra sambandhI Physiognomical. saint having doubt in himself, going near an omniscient (or a knower of A karamu laka - 3410 4Mats - figurascriptures)assimilates or comprebends tive. (3116fa) fine matters (i.e. the points on Akasapradesa-AkAzapradeza- Space which he was in doubt), therefore (this) points. vibration is called 3TER* (assimilative Akasa pradesa . AkAza pradeza - 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 - AhAraka kAya capable of giving room to the atom of 1- Activity of the super normal body. all substances. Ahara paryaptinama karma - SHER A kin canya - T OERI - NonparyApti nAma karma - Molecules to form the attchment, Possessionless. body. Akin canya - 3 vnt - Non-attachAhara samjna-STER HRIT Prey ment is giving up adornment of the ing instinct. body and the thought, "This is mine". Ahara vargana - 34TER arun - As- He who has nothing is aki f'cana. His similation molecule. thought or natural property is Ablada - 311616 - Sheer joy. aki n canya. S-9/6 A nhika - 34/16 - Group of lectures. Aksepani -aquit - Stories which Ahrtadana - FATEGIGH - Receiving attract man towards the pleasures of the stolen property. senses. Aji vika - Hulaan - The followers A krandana - 37757 - Moaning. of Gos a laka A krandana - (3119G7) - Moaning - Ajivika dosa AjIvikA doSa - 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) Akrosa - 34156- Malice, Reproach, Amoksa - 37478 - Complete emanScolding, Insolent. cipation. Aku n cana - 3156 - Flexions. Ananda - 3717 - Pure bliss, HappiA la mkarika - Biafiche - Orna ness. mental, Splendid. Anandadayaka- AnandadAyaka - Bliss ful. A lasaya - 3117R4 - Sloth, Idleness. Alapaka - 31611496 - A group of A nandita - 316 ST - Rejoiced. connected sentences. Antarika sajja. Antarika sajjA - FurAlapana - 31419 - Binding of two nishing. things joined together. A nayana - 3467477 - Ordering some Alapa - 3416119 - Distinctions. one to bring something from a counter outside his mental resolve. A laya vijnana - 341574fasini - Concept of storehouse consciousness. Angopanganamakarma - AGgopAA 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 A locita - lfan - One who has A nukampika - 34139740 - Compasconfessed his faults. sionate. Alokitapanabhojana * Arifona * A nupurva - Eye - Succession. 97741514 - Examining food and drink. - Anupurvi - 3167aft - Order. Ama - 3714 - Untipe. A nupurvaya - 371140 - Movement A magandha - 3143737 - A fault. after death. A mantran 1 - 514-7017 - Invocative. Anupuryya nama Karma - 375ger A marsosadhi rddhi . Ama!dhi nAma karma - 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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(50) A nupurvya vipa ka prayogya ksetra - 346 90 faut yrity - Succession fruition experiental quar- ter. Anviksiki - 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. Agama - 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 apta - 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, delusion, 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 a 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. A ptopajna - 31677451 - The word of Tirthamkara. A ptavakya . Apta vAkya - Reliable assertion. Apurva spardhaka - apUrva sparddhaka - Those molecules, the fruition of which has been enfeebled b the thought activity in this stage.

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(51) A rambha - 3717 - Commencement. Arambha - 37R44 - Commencement of violence etc. is A rambha. S-6/8 Arambhakatha . ArambhakathA - Talk about worldly activity. A rambha - 3TR44 - Excessive infliction of pain, Activity which causes pain and suffering to living beings. Arambhavada . ArambhavAda - The sa mkhya theory of identity of cause and its effect. 3713147AIG - The doctrine of new creation of the Nyaya Vaisesika Philosophy. According to the Arambhavada 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 tkaryavad. A rambh i himsa . Bra FHI - Injury which happens unavoidably in the performance of various duties and rituals. A rjava - 34/fa - Simplicity, Straighforwardness. Arjava - 31sfa - Straight forwardness is freedom from crookedness. S-916 Ara -3721 - A spoke of wheel, A division of time. Aradhaka - 3111872 - Aspirant, One who devotes himself to asceticism. A rohi - RIET - Riders. Arta - 31 - Painful. Arttadhyana - Brain - Painful concentration, Mournful concentration, Sorrowful concentration, Meditation on one's misery or calamity. A rttadhyana - 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. Arti - 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 Aryans and Mlecchas - 3pfam intory Commenting upon the sutra 'strafataga' of Tattvarthas a tra, the commentators both Pujyapad and Akalan kaspeak of five different classes of Aryas Ksetra Aryas, Jati - Aryas, Karma Aryas, caritra Aryas, and darsana Aryas. The first class includes all those wbo live in the countries Kasi, Kosala etc; The second class includes those who belong to the lksvaku 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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(52) 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 Anaryas or Mlecchas they refer to two classes of mlecchas, antardvipaja and karma - Bhumija, those that are born in foreign continents and those that are born in Bharatakhanda. The sakass, Yavanas, Sabaras and Pulindas etc. are A naryas living in the land. This description of Aryas and Anaryas is quite clear. All the people of the land irrespective of their birth and profession are included under the class A rya. The Sudras 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 - AryAsUtra - The sutras concerned with nuns. A ryaka - Strefas - Grand father. A rya vrtti - 3trafor - Civilized instinct. Aryika - 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 sadana . 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 - Asatana - The word a'satana or a'sayana is used in the sense of injuring in the Ayaro. Ayaro 1/6/5. 104 Asivisa rddhi - AzIviSa Rddhi - 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 - ASTAhnika parva - Eight day function. Astha - 347799 - Leaning. A stikya - Top - belief in the principle of truth, Devotion, Credo. A subhramana - 32791444 - Swift rotation. A syavisa rddhi - AsyaviSa Rddhi - Destroying with a word. Atan ka - 311117 - Calamities of misfortunes. Atan 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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(53) A tapa nama karma - 311614 714264- Atma Jnani -31% art - SelfenlightThat which causes the body of a being ened. to emit warm light like sunshine, is the A tmal i nata . RASTA - Self name karma of hot light. It is found in absorbedness. the sun. S-8/11 A tma . 341541 - A soul. A tapana - 37061149 - Practising auster Atmangula - 3IHIEU-Self finger. ity by enduring heat etc. Atinitya Paryayarthika naya - Atma pradesa parispandana - Atmapradeza parispandana - Vibration of the atinitya paryAyArthika naya - Initial eternal spatial units of soul. event purport. A tmia prasansa - 3164 YIFT - PraisA tmabhava - 31419 - Dispositions ing oneself. of the self. Atmabhuta-317974 - Integral, Iden A tmaraksa-(3A24) - Atmarak sas tical. are like body guards. Atmabhuta Laksana . AtmabhUta Atma samuttha - Atmasamuttha - Borm from the self. 778101- Inseparable differentia. Atmasat - 31164H - Assimilate. Atmahita - 34164fen - Welfare of the Atmasukha -34164 - Spiritual hapself. piness. Atmajnana - 31445119 - Self con- Atmavadha - 31487 - Suicide - He sciousness. who, actuated by passions, puts an end 316451 - (Atmaj nana )- 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- Atmavadi . 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 - AtmA ke bheda - 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. Pariksa - 1/11 WHICAT - The transcendental self. From the view point of comprehension bahirAtmA - 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. Nyaya - P.189 discarded.

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(54) 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 Pradesas. 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. Raja. 5/16/4. 3HAUGET - (Atma-pradesa-Pradesas in the soul) A Pradesa means that extension of space which is occupied by an atom. Akalan ka : Rajavartika 5/8/4 A Pradesa of Jiva means a soul unit occupying a pradesa of space. Jiva is one substance. Tattva 5/6 The difficulty is how a Jiva can have pradesas 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. (Raja. 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 Atyantika Ksaya - Brufa - Annihilation. Atyantika Suddhi - Atyantika zuddhi - Utter purity. Avali - Avali - Trail. (Prati) A vali - ufa 31/08 - Counter trail. Avalika-AvalikA-Asmall measure of time less than a second, Innumerable samayas form an avalika. Avali acala - 31898 Stan - Invariant trail. Avaliucchis ta - Avali ucchiSTa - Trail fragment.

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(55) Avali udaya - Taft 364 - Rise trail. Avali vrnda - Barit.gp - Set trail. Avarana - 316U - Obscuration, Cover, Veil. Avarta - Avarta - Shift. Avartanata - 390tal - Limited determination. Avasyaka . 371984 - Essential. A vas yakaparih ani. AvazyakAparihANi - Practice of the six essential daily duties. Regular performance of the six Essential duties. A vas yakaparihani . AvazyakAparihANi - Practice of sixessential duties at proper times. * S-6/24 Avasyaki - AvazyakI - Leaving the abode for necessary work. Bracelet fell -(A vasyak 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. Uttaradhyayan Brhadyrtti P.534. Avasakarta - 3419147 af - Occu Ayu - 3774 - Life karma, life time. A yu - 3779 - That, by which one takes the form or state of a hell being and so on is life (Ayu). Ayu karma - 31144ef - Age determining karma. A yudhasala - 3TTURICI - Armoury... A yuktata -37142788 - Attentiveness. A yu prana - 31419 - The duration or age of life, Life duration. A yuh prana -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 . AyuSya - Age. a $ (I) 6 pants. Avestita - Shafen - Capped. A virbhava - 3fayfa - Manifestation, Emergence, Appearance. A vista - Bife - Swayed. Avrtta - 31e - Closed. Ayatakara - Bracar - Oblong, Rectangular. Ayama-37114 - Length, Dimension. Ayamavis kambha - 3471414 facetin - Length and breadth. Icchakara - 58991061 - Principle of voluntarism. Icchanulomani - 59140141 - Submissive. Icch aparimana -5onfATU - Limitation of desires. Ihaloka - gerilo - This world. Thalokasamsa prayoga - ihalokAzaMsA prayoga - 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 - (Indraraja III) - He was Vaimanika. The Vaimanika region is thegrandson of Krspall 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 vaimanika 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 kalpatita sphere besides these Indras Madhya desa. A-81. among gods, there are also others among men and among lower animals. Indriya margana - 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. S veta 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 * indriya prANa - Indriya verse found in most of the commentar pranasare 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 - indriya saMyama - 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 Indriyartha_sannikarsa - indriyArtha sannikarSa - Sense object contact. Ingini marana- - iDginImaraNa - Death by self service. Ista Adored, Desired. * - (57) Isugati-fa-Arrow motion. Itaranigoda - itaranigoda - Other one sensed souls with common bodies. Itaretarabhava - itaretarAbhAva Respective absence. Itvarika - (af) - A woman who cohabits with one other than her spouse is an unchaste woman (Itvari.). The meaning of the suffix ka is contemptible. Hence Itvarik a means a contemptible adultress. Itvarikagamana- itvarikAgamana - Visiting an immoral woman. I (I) - - Tha - IhA 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 iryapatha karma - IryApatha karma - Influx of functional without bond. Iryapathakriya - IryApatha kriyA is walking carefully by looking on the ground for living beings which may be trodden and injured. S-6/4 iryasamiti - IryAsamiti - Regulation of movement, Discipline in movement Carefulness in waking, so that no insect or being is harmed. irsya - IrSyA - Envy. Isitva--The power of lordship - over all. Isat - ISat - Faintly. . isvarakaranika - IzvarakAraNika - One who holds that God is the creator of universe. u (U) Ubharana-34-Infuse, highlight. Ubharati hui - - Bulging. - Both, Two dimen Ubhaya - ubhaya sional. - Ubhaya dravya - ubhaya dravya Both fluent. Udhaya bandhi prakrti - ubhayabandhI prakRti - Both bonding configuration. Ubhaya manoyoga. ubhaya manoyoga 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 - ubhayavikala Unconnected with both. -

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Ubhayanta - ubhayAnta refers to both extremes. Ubhayasiddha-ubhayAsiddha - Unproved to both sides. Ubhayavyatireki - ubhayAvyatirekI Doubtful absense of both. Uccara - uccAra Uccarana-3 stroyed/cancelled. - - - Articulation. Ucchannapracchannavada - 3 - Doctrine of sound as de That which Excretion. Uccheda 3 - Annihilation. - Ucchedavada - ucchedavAda - Nihilism, Annihilationism. * Ucchis tavali - ucchiSTAvali ment trail. - Ucchren - Vertical line. Ucchyasa-3-Pulse beat, Res piration, Inhalation. Ucchvasa nama karma ucchavAsa nAmakarma - That which enables breathing is the name karma of respiration. Ucchvasanih's vasaprana-394 niHzvAsaprANa - 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 ayama Rise Geometric udaguNazreNI AyA progression length. Udaya panna - udayApanna operation. Udaya tribhangi - udaya tribhaGgI - Rise tricombination. d Udayadi - udayAdi - Rise etc. * To be in Udayadi avasthita gunas ren i ayama- udayAdi avasthita guNazreNI AyAma -Rise etc. stable geometric progression length. * Udayavali - udayAvalI - Rise trail. Udahrta 3 - Exemplified. Udbhavana-3497 - Exposure. Udbhavana udbhAvanA - 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 - udAsIna nimitta Passive field / cause. Udatta udAtta - Noble and great. Udbandhana-3- Annihilation. Udbhinna dosa - udbhinna doSa - Giving ghee (purified butter) and the like, that have been kept uncovered. Udayabhaviksaya - udayAbhAvIkSaya Infinitesimal rise. Uddhata 3 - Pert. Udgama -344 - Pediment of caitaarches usually employed as crowning decoration of a niche. Udgama dosa - udgama doSa - Blemishes of preparation.

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(59) Uddharaka - 3GP - Saviour. Uddhara sagaropama - 3GP sAgaropama- Ameasure of time consisting of ten kotako tis of polyopamas. Uddhara - Jole - Picking. Uddhara palya - Jose Y - Innumerable vyavahara palyas. Uddhara sagara - JGT ATR - Picking sea. Uddhara samaya - uddhAra samaya - The number of samayas contained in 25 sagaropamas. Uddis 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 - udvartanAkaraNa - Increased realisation. Udvega - 357 - Anxiety. Udvelana - 3.57 - Perturbation. Udyami - JEM - Occupational. Udyog i himsa - udyogI hiMsA - 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 - 3EUR- Argumentation, Ellipisis. Ujjvala - 3w06 - Lustrous. Ukta avagraha - ukta avagraha - Expressed apprehension. Ullekha karana - ullekha karanA - Pertain. Unchavrtti - 30geker - Begging of alms. Unmadi * 3AHIGT - Fanatic. Unmana-36-Balance metric, fine metric. Unmargagami sramana- unmArgagAmI 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. Upabhogaparibhoga narthakya - upabhogaparibhogAnarthakya - Accumulation of consumable and non consumable things beyond one's needs. Upabhogantaraya 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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(60) Upacara vinaya. upacAra vinaya - Rev- Upakaranarjana - upakaraNArjana - 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- upacarita svabhAvaFormal nature. Uplabdhi sama - 34616@ 741 - Parity Upacarita - 34afia - Figurative. per apprehension. Upalaksana - 3467870 - Senedoche. Upadesa - 34681 - Instruction. Upalambha - 34674 - Observation. Upadesa ruci - 3421pfe - Right Upapatti - 34467 - Demonstration. belief produced by a sermon. Upapatti sama - 3442 HTAT - Parity Upadhanayukta -3487 447 - Cush per logical ground. ioned. Upamandira - 344fGe - Subshrine. Upadhi - 341144 - Possessions, Paraphernalia. Upama - 3441 - Simile. Upadravana -34604 - Pain or trouble. Upama pramana-upamA pramANa - Simile Upaghata - 34217 - Self annihilation measure. blaming true knowledge or calling it Upama loka . upamA loka - Simile false is dispragement. S-6/10 universe. Upaghata nama karma . upaghAta nAma 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. Upaguhana - 3467 - Overlooking Upanaya sopanaya - 34974 71974 - others faults. Anecdote used as example. Upaguhana -34167-Redeeming the Upapada - 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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(61) . Upapata -34916 - Instantaneous birth, i.e. the birth of celestial and infernal beings. Uparidvara - 34fGFR - Overdoor. Upapi tha - 34478 - Sub base below south Indian adhisthana. Uparyukta - 346 - Foregoing. Uparitana sthiti - 34fcafeefa - Upper lifetime. Upasampada - 34244467 - Approach- ing a teacher in another admission of disciples. Upasarga - 344f - State of affliction, Calamity. Upasargavada - upasargavAda - Doctrine of prefixes. Upasthapana - 3421149 - Readmission into the order of monks and nuns. Upasth a pana - 3421471 - Reinitiation. Upasama - 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 Upasama 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. Upasamaka aniv rttikarana-34814 fagffrantut - Subsiderinvariantoperation. Upasamaka apurvakarana- upazamaka 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. Upasam 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 sattvakala. 34914 7900119Subsidence state period. Upasanta dravya - 3481177504 - Subsidence fluent. Upasan . 3481 994 - Whose passions are subsided, Subsided delusion, State of subsided delusion. Upasanta moha - upazAnta moha - The saint with quiescent passions, Subsided delusion, The 11th Gunasthana in which all the cartra mohan i ya karmas are rendered inoperative. Upastha 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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(62) indeep concentration is fasting. It means giving up the four kinds of food. S-7/21 Upavr mhana - 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 (sakara) and (II) Without form (nirakara) G.J. 672 Sikaropayoga-sAkAropayoga-By(the helpof) sensitive scriptural, visual and mental knowledge, detailedknowledge of their respective subject matter lasting for one antar-muhurta 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 antarmuhurta is attention without form. Upayoga (Subha) 344141 (979) - Gracious attention. Upayoga (Suddha) 344147 (TG) - Pure attention. Upayoga visuddha- upayoga vizuddha-He who has manifested pure consciousness. Upayogatma - 3441-chi - Both the liberated and non liberated jivas have the characteristic of applying the specific and general knowledge hence they are called upayogatma. Upayukta - 39240 - Soothing. Upada na kartta - 3469 of FIT - Substantive causal agent, Substantial cause. Upadeya - 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 upadhyaya 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) upadhyaya (Teacher). Dr. 53 * Upadhyaya is preceptor under whom the scripturesare studied in order to attain liberation. S-9/24 Upada na karana * 3416H oro - Material cause, affluent cause. * Upadana karana (ksanika) 34619 arcu (erfum) - Affluent cause (mo mentary)

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(63) Upadana bhava - 341AYA - Mate- Uthana - 301 - Elevation. rial cause. Utkarsa - grond - Ascendancy. Upadana Karana(sa's vata) - 347- Utkarsana - Bronstar - Increase of GTA BARU (2017) - Affluent cause duration, Uptraction. (etemal). Utkarsa sama - 3rd 1941 - Parity per Upadhi(3417) - Fallacy, Antinomy, augmentation. Condition. Utkirana kala * utkiraNa kAla - Upalambha (3416764) - Attribution Uncasting period, Reduced period. of censure. Utkrsta-3repe - Maximal exquisite. Upana - upAna - Lowerest part of the Utkrstaanantananta. utkRSTa anantAfooting of the south Indian adhisthana T-Maximal endlessly endless, Inficorresponding to the north Indian khura. nitely infinite. Upanga - 3415 - A subsidiary ca Utkrsta caritra - utkRSTa cAritra - Exnonical text. alted conduct Upantya samaya - upAntya samaya - Last Utkrstata - grepen - Magnificence. but one instant. Upasana mudra - upAsanA mudrA - Rev Utkirna - Gratul - Excavated, Reerential attitude. plete, carved, Engraved. Upasika - 341H02T - A female lay Utkirna trikona - Frontof foresta - votary. Cut tringles. Upasraya - 397844 - The religious Utkhanaka - grey - Excavator. Utkhanana - 37077 - Quarrying. house of the sthanakavas i Jainas. Upayavicaya * 344fera - Respect Utpatti - Grufet - Origination. ing the doing meritorious works. Utpattimatva - 384f7148a - Having an Upeksaniya - 34001ta - What is to be origin. ignored. Utpada - 36416 - Productivity, GenUpeks a . 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 Uspa - 38 - Hot. of a pitcher from clay. S-5/30 Usqi sa - Joonte - Cranial bulb. Appearance i.e. assuming new modifications. This does not mean creUspi sa stambha - guitar Tay - Cop- ation out of nothing. Utpada 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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(64) Uttara guna nivartana . 3trujuftaran Substratum of the secondary attributes. Uttara hetu - JTR TO - Secondary/ variable hypothesis. Uttara jiva - GTR 19 - North chord. Uttarakalina - uttara kAlIna - Subsequent. Uttara ksana - 3TRETU - The subsequent movement. Uttaradhikari . goriferi - De Utp i dana - R15 - Persecution. Utsarana - BAYEU - Progression. Utsarga sutra - - The su 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 atidushsama and ending with Susamasusama. Utsaha - 3MME - Earnestness. Utsedha - graet - Height. Utsedhaigula utsedhAGgala- Ordinary finger, A measure equal to eight barley grains height finger. Uttama - 394 - Superior. Uttama ksama -JTH THT - Supreme forbearance. Uttama sthana - 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 - JTIR - Principal beam. Uttu nga . JG4 - Lofty tapering. 3 (U) U ha - 378 - Elimination, Reasoning, Inductive reasoning. uba. 1961 - Reflective speculation. Urdhva . Free - Upper, Vertical. Urdhva krama - Feat. - Vertical order. Urdhva loka - Freitas - Upper universe. Urdhva gaccha - Fredag - Vertical veriforms (In Geometric regression) Urdhvagamana - Urdhvagamana - Upward Inovement sum. Uttara guna - JER TU - A secondary duty.

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(65) Urdhragati - Josefa - Upward mo- tion, Vertical life course. Urdhva pracaya - Urdhva pracaya - 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- ekaika uttaraprakRti bandha - One one secondary configuration bond. Ekadesa - posciel - Partial. Ekadesavirati - ekadeza virati - Limited abstinence. Eka dis tyatmaka - gaf facana Mono dimensional. Eka ksetravaga ba - para 6 - Single quarter immersion. Eka ksetra parivartana - ekakSetra yfach- One cycle space. Eka ksetrastha (Yogya, ayogya) - to the catra, Breita) Single quartered (Fit, Unfit). Ekalaviharasamacari - ekala vihAra Hrari - Deportment quasolitary life. Eka no akrti - eka no AkRti - Single quasi figuration. Ekarupa - Part 4 - Unified, Indistinct, Stereotyped. Ekarupata - tas yall - Parity. Ekapistha - genys - Folio. . Ekasaili - atsit - Stereotyped fashion. Eka prastariya . eka prastarIya - Monalithic. Eka sren i vargan a - varstant apfenSingle line variform. Ekatva - Tohra - Singularity, Loneliness, Solitariness. Ekatva (Sadi, 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 duguna vrddhihani sthanantara - Panel giurarseife sthAnAntara - Singlevolitiontwice increase decrease station difference. Ekanta - - Absolutistic prejudice, Absolute, One attitude, Solitary place, Exclusive, One side, One directional infinity. Ekanta mithyatva - ekAnta mithyAtva - One sided illusion. Ekanta mithyadarsana - ekAnta mithyAdarzana - 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 * ekAntavAda - One sided method, absolutist doctrine.

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(66) Ekanta bhavatmaka-ekAntabhAvAtmaka __Ekendriya jiva - ekendriya jIva - One - Merely existent. sensed organisms. Ekanta vrddhi - ekAntavRddhi - One Esana samiti - eSaNA samiti - Carefulended development. ness in eating, Discipline in begging. Ekanta vrddhavrddhi - ekAnta The saint observes the rules of Esana 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 Esana samiti. The Ekartha samavaya - ekArtha samavAya - food should be free from four kinds of One inherence in the same substratum. afflcitions to trasa life (living beings Ekartha samavayi - pohlef 49 - possessing two or more senses), viz :Co-inherent in the same substratum.: (1) 345Cut - upadravana (pain or Eka'sanika - Pahreiften - One who trouble). takes his food only once a day. (ii) fasaut - Vidravana(cutting, piercEkendriya * Pohfire - One sensed. ing etc.) Ekendriya (Peta fesy) - One sense - Up (iii) ufalen - Pariapana (distress, or to the end of plants there is only one mental suffering), and sense. (iv) 3779 - Arambha (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 - Uddista-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; ekendriya se lekara paJcendriya taka ke jIva - - Puti dosa - The mixing Those living beings which possess the up of the aprasuka, e.g., fresh vegcharacteristic cognisability of touch, etable, unsterilized water and the like taste, smell, colour and hearing are one, with Prasuka (sterlized) food; two, three, four and five sensed with (4) f797 ata - Misra 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 Ekavali - 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 - Ajivika dosa ously determined upon in the mind. - Obtaining food by describing one's (8) argit ala - Praduskara 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 dosa - 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); orrinadosa- Offering borrowed food. ( 24 ) HAIGTA - Mana dosa-By means (11) mar ghe - Pravarta dosa - of pride. Offering food obtained in exchange for (25) 4 gra - Maya dosa (By other food; means of deceit); ( 12 ) 39f4919 14 - Abhighala 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 - Purvastuti 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 - Malarohana quent praise. dosa - Offering at a place where the ( 29 ) faalt 19 - Vidya dosa - By sadhu 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)mantrotpAdana doSa- Mantrotpadana Offering food for fear of some one; dosa - By imparting mantras (invocatoryformulas)for snake bite and ( 16 ) Stream - Anisrsta dosa - the like; Offering food when objected to by ser (31 ) quturista - Churnayogadosavants 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 - Mulakarmadosaing food by teaching how to look after children; By imparting secrets for winning over the love of a person and the like; (18) CT - Duta dosa - Obtaining (33) giugno - Saftkita dosa food by carrying messages. Eating after a suspicion of impurity is (19) FARHET - Nimitta dosa - raised in the mind." Obtaining food by means of palmistry, (34) rara - Mrksita dosa - prognostication etc. Taking food from one whose hands and feet are besmeared with ghee (clarified

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(68) MAT butter), oil and the like; or from plates which are similarly besmeared with such things. ( 35 ) Alamat cho - Niksipta 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 prasuka (pure) articles; (37) poput anu - Samvy- avaharana dosa - Taking food when the giver pullsor drags about plates and the like, without due care. (38) grane - Dayaka dosa - Taking food from an unclean or unseemly person; ( 39) f ara - Unmisra dosa - Taking food mixed with earth or in- sects or unsterilized things; ( 40 ) supura ata - Aparinata 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 - Anagara dosa - Eating with great avidity. ( 46 ) ca - Dhumra 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 antarayas (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 - Apramana dosa - Eating without measure, i.e., more than what is permissible;

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(69) (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 sudra'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. muni ke AhAra meM antarAya ke anya kAraNa- . The saint will also go without an unclean person (a chandala), 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. Evambhuta - Vana-Specific, such (13) Bulbs and like intrinsically genuine. (14) Roots. Evambhuta naya - evambhUta naya - 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. Prayaschita. A piece of nail also if Aira 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 Rakloda. 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 ishana is Aisana. 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 Aisana. S-4/19 from eating. Aisvarya-dware - Supemormal powdAtA ke sAta guNa - 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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(71) Ojasvita - T an - Exuberance. Ogha-3779 - General, Summary, brief, Absstract. Ogha nirdesa-ogha nirdeza - Summary instruction. Ogha Samjna - 3779 Fizil - Instinct. Ogha praru pana . 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 namaskara mantra. Aupasamika bhava - 3421644 919 - Subsidence phase. Autpattiki buddhi - autpattikI buddhi - Instantaneous comprehension. Bitrufarastrac - Autapattik i BuddhiThe Avasyakaniryukti 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 bhava - 3cf446 4ta - Rising phase. Audarika kayayoga . audArika toteemat - Physical body volition. Audarika sar i ra - Bitcificato PR - That which arises from udara is audarika, that is gross. italia yrit - Udar means sthula or gross. The body is called Audarika because it is constituted by Sthula or gross matter. It is also derived from udara womb that which is born from the womb is Aud arika. Any way Audarika Sarira refers to organic bodies animal and human. Aupapadika-aupapAdika - That which rises in upapada (special bed) is aupapadika. Aupadhika - 31741fect - Adventions. 376 - (The Angas)- The an gas which are the canonical works of the Svetambara sect of the Jainas are said to have been dictated by the fifth Ganadhara Sudharma svam i to his disciple Jambu svam 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 Mahavira, the Tirthamkara, on such and such a matter ? Put to Sudharma svam i by his disciple Jambu swami. 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 Mahavira. From passage like these, it becomes certain that Mahav 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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(72) during the first century after the nirvana of Mahav ira; But they also maintain that the tenets of Jainism were made popular by lord Mahav ira the popular exposition of the tenets of Jainism. This is the reason why we most frequently find Mahavira worshipped by the Jaina writers in the opening verses of their works as the great propounder of the truths of their religion. Angaba hya - 375GEN - Outside the original canon. Angapravista - aGgapraviSTa - Included in the original scripture. Angopa nga -3491416 - The chief of the secondary parts, limbs and minor limbs. Anka vidya - 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 - Kriyarddhi, 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 - Vikriya 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 tapascarana (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) zfor Anima, becoming small like a point. (ii) - Mahima, becoming very big or large, lika a mountain. (iii) - - Laghima, becoming ex ceedingly light. (iv) garimA - Garima, becoming very heavy. (73) (v) - Prapti, the power to touch a distant mountain top with one's finger, (vi) prAkAmya - Prakamya moving on water as if it were earth, and vice versa, (vii) Izitva Isitva, the power of lordship over all, (viii) afgra Vasitva, the power to win over all beings. S.D. 145 (ix) fran- Apratighata, moving through solids as if they were empty spaces, (x) antardhyAna come invisible, Antardhyana, to be (xi) anturafura become manifold. Kamarupitva, to tapoRRddhi - Taporddhi is of seven kinds, as follows :S.D. 145 (i) ugratapo Rddhi - The Ugra taporddhi, which is capacity to endure unimaginable hardships unflinchingly,' (ii) dIpta tapoRRddhi The dipta taporddhi, is the acquisition of great radiance of the body and of the power of great endurance, (iii) tapta tapoRRddhi - The tapta taporddhi, the power to burn up the bodily excrements internally, - (iv) mahAtapoRRddhi - the maha taporddhi, the acquisition of the power to undertake the greatest forms of asceticism, - - - (v) ghora parAkrama Rddhi The ghora parakrama rddhi, the acquisition of supernormal will power in the accomplishment of tapascharana under the most trying of conditions. (vii) ghora brahmacarya tapoRRddhi Ghora brahmacarya Taporddhi, The accomplishment of the supremely unfaltering type of brahmacarya (celibacy), that is not sullied even in a dream. bala Rddhi 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 adasan ga sruta), in an antarmuhurta (= a moment less than 48 minutes). (ii) The power to recite aloud the entirety of the Dvadasan ga sruta (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. auSadhi Rddhi - Ausadhi rddhi or the power to heal, which is of different kinds, as follows: (i) AmarSoSadhi Rddhi - The amarsosadhi rddhi, that is curing by mere bodily contact or touch. (ii) kSveloSadhi Rddhi - Thekshvelosadhi rddhi, where the phlegm becomes inverted with the power to cure ailments, by its contact. (iii) jalloSadhi Rddhi - The Jallosadhi rddhi, where the sweat has acquired the power to heal,

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(74) (iv)malauSadhi Rddhi-Malausadhi rddhi, where the exudations from the mouth, the ears and the nose, have curative properties. (v) viDauSadhiRddhi - The vidausadhi rddhi, where the excrement if touched will cure disease. S.D. 147 (vi) Hatufance - TheSarvosadhi rddhi, where thewind even that has touched the body of the saint become endowed with the curative virtue. (vii) AzIviSa Rddhi - The Asivisa rddhi - the power to remain unaffected by poisons, and (vill) dRSTiviSa Rddhi - 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 - Asyavisa rddhi, destroying with a word, (ii)sfera mera- The driszivisa rddhi, destroying with a mere look. (iii) kSIrastrAvI Rddhi- 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 Madhusravi 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) sarpirAstrAvI Rddhi - Sarpirasravi 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)amRtAstrAvI Rddhi-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 - Aksinamahanasarddhi - 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 aksinamahalaya 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. Rjukula - te - Mahavira attained omniscience on the bank of Rjukula in the vicinity of Jrmbhika grama. According to the acara nga kalpasutra the name of village is Jambhiya and that of the river Rjukula. Rjumati manahparyaya- Rjumati manaH refa - Simple sensory telepathy. Rjusutra-Hue-Straightexpressed, The straight view point, Status qua support. Hveit - Straight. Rna - #20 - Negative.

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Rsi-A sage or holy man, an ascetic. Rtam-Truths. Rtu--Time which is equal to two months. k (K) Ka Symbol for functional life time. Kacchapa - - Tortoise. Kadi - kaDI - Lintel. Kadalikayukta - kadalikA yukta - Corbelled. Kakkukah - He was pratihara ruler who ruled at Mandor (Rajputana). He became famous for his victories over the kings of Maru, Meda, Valla, Gujara and Bhillas. He was a Samskrt scholar and a follower of Jainism. He had built a temple of Jinendra. A-86 Kaksa - Vestibule. Kaksasala-- Smaller room. Kaksasana -- Projection. Kakuda - Hump. Kakudman kakudmAna - Humped. Kala - Art. Kalapremi - kalApremI - Connoissour of art. Kalakara -R - Craftsmen. Kalakarita - kalAkAritA manship. Kalakrti - kalAkRti - Art object. Kala laksana - kalA lakSaNa Art idioms. C . - (75) Work Kala pravanata - kalA pravaNatA Rhythm. Art Kalaha Katha - kalaha kathA - Queru lous talk. Kalasa - kalaza Torus - moulding often resembling a pitcher, Lowermost member of the south Indian pillar capital. Kalasa Vahaka - kalaza vAhaka - 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 kotakoti sagaropamas. The ascending cycle is of the same extent. The two joined together constitute a kalpa. Su samasu sama is of the extent of four kotakoti sagaropamas. 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 Susama lasting for three kotakoti sagaropamas. At the commencement of this period, the human beings are equal to those of Harivarsa. And after graudal decrease during this period comes Susam aduh sama. Lasting for two kotakoti sagaropamas. At the commencement of this period, the human beings are equal to those of Haimavata. And after gradual decrease commences the fourth period of Duhsamasusama lasting for one kotakoti 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 Vaimanikas. S-4/3 Kalpopapanna - kalpopapanna 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 - kalpanArahita - Free from conceptual construction. Kalpaniya - - Acceptable. Kalpasthita - kalpasthita - An ascetic observing scriptual rules. Kalpavrksaq - Wish fulfilling tree. - * - kalpavRkSa - 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. (76) - Kalpatita . kalpAtIta Those vaimanikas who are born beyond the kalpas are kalpatitas. Kalusata - Defilement. Kalyanakari - kalyANakArI - Auspi cious. Kamalana la -- Stalks. Kamala padaka - kamalapadaka - medallion. Lotus Kamani ya-- Dainty, Elegant, Affectionate. Kanakavali - kanakAvalI - 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 - kandarpa kathA - Sexual gossip. Kanthahara - kaNThahAra Necklace. Kangura. Finial, battlement. Kamani yarupa--Supple ness of form. Halves, skull cup, Kapala - kapAla Scalp. - - Gate. Kapata - kapATa - Kapa tagata Kevali - kapATagata kevalIGateway omniscient. Kapa ta paryaya - Gate event. Kapa tasamudghata - Gate extrica tion. Kapota -- Cornice like flexed moulding usually crowning the basement (Adhis thana or vedibandha), Pigeons. Kapotika - kapotikA - Comice. Kapota stara - kapotastara - Well cor nice. * Karatala karatala Palms of hands. Karatala - - Cymbal. * Karan a karaNa 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 Karana 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. karma vargaNA - 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 - Varganas. Karma-Varga nas 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-Prayogya build upa special body called kamana Pudgala. sarira, 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 Bhavas 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 Mithyarva, Avirati, Kasaya 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 Bbava Pratyayas.

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(78) without these intrinsic conditions there will be no bondage. mithyAtva - Mithyatva 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. kaSAya - Kasaya refers to the grosser emotions such as anger, pride, deceit etc. yoga - Yoga refers to the uncontrolled and useless activity of Mana, Vachana, Kaya. aSTakarma - 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) Ayu - determines the duration of life that a Jiva has in a particular state of existence. (7) Nama 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. gotra karma - 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. Gatha-11. nAmakarma ke kArya - 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 (Bhava). 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. Gatha-12 sthApanA karma - 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. Gatha - 53 dravyanikSepa karma - The privation (aspect) of karmas (is) of two kinds. Attention

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(79) privation of karma (351745292) and quasi -attention - privation of karma (no Agama dravya karma).G.K. Gatha - 54 ( 1 ) 34714 567 - The soul, knower of the scripture about karinas, (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-agama 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 (kadalI ghAtamaraNa) and death by renunciation. G.K. Gatha - 56 kadalIghAta maraNa - In premature death (GIAC) age (34144) is cut short by poison, anguish (@G), consumption (raktakSaya), terror (bhaya), stroke of (deadly) weapon ( P T), (extreme) distress (HKT), suffocation and starvation. G.K. Gatha - 57 Enfaa Tartas - Cast off (body cyAvita zarIra) is associated with premature death (agrit ), but without renunciation. tyakta bhUta jJAyakazarIra-Renounced(tyakta body) is that which falls off on renunciation with or without premature death. G.K. Gatha - 58 tyakta zarIra ke bheda - The modes of foodrenunciation (9947 ufagil) self service (iGginI) and no service (prAyopagamana) these are the three modes of renouncing (the body). G.K. Gatha 59 To uffigit - Food - renunciation (is of 3 kinds, minimum, medium and maximum). The food renunciation mode is of one antar muhurta in its minimum, twelve years in its maximum (duratioin). (The time) between them is (the duration of) medium (mode). G.K. Gatha - 59-60 sf - ACUT - Serving one's needs oncself without service from others (is) death by self service (S RC). G.K. Gatha - 61 uru 47 - Death without self-service (or service) by others (is) death by noservice (4214147). bhAvI jJAyaka zarIra - 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. Gatha - 62 accufafan - Karma and quasi-karma (24) are the two kinds, besides these. karmatadvyatirikta noAgama dravya karma - Karma is necessarily the karmic matter which has assumed the form of karmas. G.K. Gatha - 63.

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(80) nokarmatadvyatirikta noAgama dravya karma - Matter other thankarmic matteris quasi karmic matter. G.K. Gatha - 64 4-raftatuerau ant - In the positive (Bhava-aspect) Karma is of two kinds now - attentive (3717479 0f), now-quasiattentive (IMTA 41906). Agama bhAva nikSepakarma - 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. Gatha - 65 7131114 Hrafirata af - The soul en- joying the fruition of karma is the now-quasi attentive (31TA Taf) G.K. Gatha - 66. karma kI jar3atA (Materiality of Karmas). Prabhacandra 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 Vibhava 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 karina, 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-vipaki (having fruition in the Jiva). pudgalavipAkIkarma- TheKamas whose fruition is effected in the material body of the Jiva is called the Pudgala-vipaki (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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(81) have the deluding karma, but one who has the deluding karma must have the feeling karma. Bhagavat i sutra P. 708-709 3116T - (Abadha) 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 abadba. G.K. Verse 4. eka bAra jhar3e hue karma punaH udaya meM nahIM 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 (Nikacita karmas) - The karmas that admit of no change but follow their own course are said to be in a state termed as nikacita. G.K. Verse 440 Karma Bhumi - 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 bhumija - 046451 - A person born in a land of action. Karma cetana . - The feeling that I produce all these things other than JIAna is karma cetana. Karmaja buddhi - atsgfas - Intel- lect developed by practical experience. Karma kala - 241 - Functional time. Karma ksetra - H27 - Functional quarter. Karma mala vipramukta : karmamala fagnat - Free from the defects of karma. Karma parama nu-24441 - Karma particles, species of karmas. Karma pradesa - karmapradeza - Karmic particles points. Karma prakrti - karmaprakRti - Kamic molecule. Karma phala cetana. + hoa - Karmic result consciousness. Karma phala cetana - The consciousness that I enjoy the fruits of all things Other than Jranais karma phala cetana. Karmaprayogyapudgala karmaprAyogya 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 karmasaya) and (2) those that are produced by sinfulor immoral deeds (Papa karma saya). 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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(82) de Kar@ anuyoga - prigutu - Texts on cosmology, maths. Karmendriya - fisa - Consequences of the karmic operations. Karmodaya avastha - karmodaya avasthA - Operative karmic matter, rising state of karmas. Karna-cuf - Quoin or comer, corner projection. Karnadhara - auferre - Pilot. Karnakuta - pugne - Shrine or turret raised over the karna or corner. Karnasrnga-chuf sjov - Turret rising over the karna or corner. Karnika - afurahan - Knife-edge moulding, thin filet - like moulding. Karsagra - fulfy - Ear lobes. Karna pin da- abouffous - Ear lobes. Kartrtva - atera - Acting, Activity. Kartta - till - Agent, Doer, Subject. Karuna - - Pathetic. Karuna svara - of our FOR - Piteous cry. Kasaya-0474 - Passion, Astringent. 2014 - The acaryas call (passion) as Kasaya (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 (ksanti) the thought activities of right belief (HR4082),con- duct (aifa) with partial (de sa) and full (Sakala, vows),(and) ideal conduct (77864 aifa), (are) the passions (Kasayas). (Their) number (is) four, sixteenand innumerable (times the spatial units in) the universe. Kasaya-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 (krodha),pride (mAna),Deceit (mAyA) and greed (714). Each of these is of 4 kinds : Error feeding - anantAnubandhI - Which destroys right belief; partial-vow preventing = apratyAkhyAnAvaraNa, which destgroys such right conduct as consists in the observance of partial vows : total vow preventing (pratyAkhyAnAvaraNa) which destroys suchright conductpreventing, saMjvalanawhich destroys ideal right conduct. Kasayasthana - kaSAya sthAna - Degree of passion. Kasaya samudghata - 06914 Hugara - Passion overflow. Kasaya vijaya-0474 fasta - Victory over kasaya, i.e. the great defects of anger, pride, treachery and greed. Kas ayatma - RICH - All Jivas have the four great passions, hence are called kasayatma. Katara - opare - Registers. Kata vacinha ofera forse - Slit marks. Katha ncit - aseifera - In some respect, Somehow, In a way, From a particular point of view. Katha patta - 09/14ec - Narrative panel. Kati -affe - Waist. Kati sutra - afere - Girdle. Kattar - cacta - Devout." Kattu * kaTu ( tamila) Intervening octagonal portion between the bottom and top squares of a pillar.

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(83) Katu - chac - 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. Kavala hara - CNTIER - The intake of gross food. Kadacitka - forgifort - Occasional, Temporary Kala - I - Time, period. Kala and Mahakala - kAla tathA mahAkAla- These are two lords of pisacas. Kala (Niscaya) - foto (Farza) Deterministic time. Kala parivartana - dort ufarkt - Cycle of time, Cycle change of time. Kalakrama - chlatt - Successiveness in time. Kala pramana * kAla pramANa - Time measure. Kala(Lokottaramana) kAla (lokottara HA) - Universal time. Kalanu - 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). Kalanugama-ARISTA - Time study. Kala tikrama alifas4 - Offering food either too early or too late is un- timely food. Kalatyayapadista-kAlAtyayApadiSTa - Counter valid. Kalatita hetvabhasa - clinita Brain-Time past hypofallacy. Kalavadhi - kAlAvadhi - Span. Kalatyaya padis ta hetvabhasa . kAlatyayApadiSTa hetvAbhAsa - Mistermed incompatible fallacy. Kalusya - Alco - Impure thought by the wise. Kama - Attraction towards pleasurable, pleasurable, Sexual desire, Sensuality, Indulgence in the objects to touch and taste senses. Kama rupitva * kAma rUpitva - To become manifold. Kamoddipaka - TE140 - Erotic. Kamati vrabhinivesa - Forhitatfufider- Excessive sexual passion. Ka muka olyans - Erotic. Kandaka - flush - Sections, Split. Kansya. apie - Bronze. Kansyapattikaabhilekh- kAMsya paTTikA afisa - Copper plate inscription. Kantiman - kAntimAna - Smooth. Kapathaghattana- kApathaghaTTana - Potent enough to destroy all forms of falsehood. Kapota - kApota - Gray. Kapota lesya - Jalta 1841 - Gray complex. Karana paramanu - ROT RATT - Cause atoms. Karanasamayasara- kAraNa samayasAra - Instrumental essence of soul. Karita - Gafa - Getting a thing done by others.

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(84) Karmana Kayayoga * kAmaNi kAya Karana viparyasa - kAraNa viparyAsa - ET - Karmic body vibration. Reverse cause. Karmana sari ra fa parte - The Karana (Viruddha, Aviruddha) aku body composed of karmic matter is (Foto, 319 ) Cause (Contradictory, karmic body. Non-contradictory). Karma pa vargana-mufu appon- Karmana sarira - kArmANa zarIra - Molecules of karmic matter which fill Karmic veriform. the universe. Karunya - Japaus - Compassion. The calfitantaros - (Karmik i Buddhi). disposition to render assistance to the afflicted is compassion. S-7/11 The karmiki is defined as the intellec Karya - darf - Effect, Causality. tion which comprehends the truth due Karya 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 Kastha puttalika - 18 gafstant - competent critics. Anir. 940 Marrionette. Karya eppef - Effect. Kastha silpi . kASTha zilpI - Wood Karya hetu - Goret - Reason of carver. effect. Kaya-ola - Embodiment, corporeals. Karya Karana bhava - kArya kAraNa Kaya (Margan a sthana) - 8079 9419- Relationship of cause and effect. (ATAU BIA) Corpous (wayward staKarya ksetra - oppfats - Orbit. tion). Karya parama Nu - dref 24 - Kayabala - for 16 - Strength of body. Effect atoms, Effect ultimate particle. Kaya bala prana * 64 4G MU - Karya sa mkarya - starf mig - Va Strength of body, Body power activity. riety of effects. Kayaduspranldhana- kAya duSpraNiKaraka - Foto - Agent, Cause, Fac ETT- Vicious bodily acuvity. tor. . Karakakarana- kAraka kAraNa -Gen Kayiki Kriya- kAyikI kriyA - is the erating cause. attempt of a wicked person to act in evil ways.., S-574 Karana -aru - Datum, Canse. Kayaklesa - 074kt-Bodily sufferKarana (Upadan, Nimitta) - are ing, Mortification of the body. (34167, faftet) - Cause (Affluent, Kayaklesa.ofpits - Mortification field.) of the body. Standing in the sun, dwellKaran anupalambha * kAraNAnupalambha ing under trees, sleeping in an open - Non observation of the cause. place withoutany covering the different Karapa karya bhava.org-aaref postures. S-9/19 479 - Cause effect phase.

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body. (86) Kaya margana - para arton - Body. A standing posture of meditation, soul quest. :: giving up attachment to the body. Kaya margana 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- kAya pravIcAra-Copu body. Jaina stories vol. II P. 178 lation.: : * Withdrawl of attention from the Kaya samita - Prefa - Careful in body (physical personality) and its bebodily activity. coming absorbed in contemplation of Kaya suddhi - Aparice - The purity the spiritual self. of the body. Austerity performed by standing moKayatva - opera - Spatiality. tionless in a specific posture, same as khadgasana of the posture adopted by corruim - (Kayayoga) - Activity of standing Tirthamkaras. dorura (Types of Kayayoga). Kendra - a - Nucleus. Kayayoga is of seven types :- (1) Kesi - axit - Acarya in parsva traAudarika - the normal body of a human dition who was a contemporary of lord or animal/bird/insect. (2) Audarika Mahavira misra- A body comprising both the nam e - Kevali Samudghata Aaudarika and the karmana 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 atman: expands throughout the whole universe Karmana - 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 thetu/Anumana * vikriya and karma body together (5) ag aften gra44979- Discordant Aharaka - Those who know almost the negative inference. entire scriptures create this Astral body , Kevala darsana- 0948 gift - perfect under special circumstances and (6) conation, Perception through infinite Abaraka misra- the Aharaka and perception, Omniscient perception. karmabody together and (7) Karmana Kevala darsana varana - 019- A body composed of the karmic par Haut- Perfect vision screen. ticles. Kevala Jnana. 200 31 - OmniKayaduspranidhana- kAyaduSpraNidhAna science, Perfect knowledge, Infinite - Vicious bodily activity. knowledge. Kaya vargana, ti amon- Organ "Kevala Jnana (#081514) - Perfect of the body. knowledge - That for the sake of which the seekers pursue the path by external

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(86) and internal austerities is pure knowl. edge. or it means without the help of anything else. S-1/9 2010 311 (Kevala Jnana - 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 (rupa) there must be some soul which along with nature of comprehending all things enjoy the removal of all obstructions. Nyaya P. 91. The kevalaj frana 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 Jna navarana (01516229)- Perfect knowledge screen. Kevala samudghata 2006 416 - Omniscient overflow. Kevalanvay, hetu/Anumana-aMirepit / 34747 - Absolute concordant affirmative inference. kevalI - 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 kevalI ke indriyajanya sukha duHkha nahIM haiM - (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 sata-vedan iya (pleasure generating karma) or asasatavedan iya (Pain generating karma). Keval i prajnapta dharma (Harit prajJapta dharma)- Religion as propounded by the omniscient.

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(87) Khattaka-at - Elaborately carved projecting niche resembling one window. Khatva nga - EUR415 - Human skull placed on a bone (Attribute of a terrific divinity). Khura - (CT) - Lowest moulding of the basement, Vedi bandha) Kilvisika - fosfrafrat - Menials. Kim vadanti - for agri - Legendary. Kimkini - Forfars uit - Rattle. Kirana samudaya - foot HYGT4 - Multitude of rays. Kicaka - 218104 - Atlas. Stunted figure supporting a lead or superstructure. Kilika - Golfstar - Very weak joint. Kilita samhanana - kIlita saMhanana - 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- kiraNoddIpta vRtta - Rayed circle. Kirtana - aitafa - Extolling. Kirtimukha - lffye - Lion-like head constituting an art design of symbolical significance. Kisku - Foto voto - Cubit (Hand). Klanta - OKI - Afflicted. Klesa. Ostet - Torments, Anguish, Afflictions, Mortification. Klis ta - forte - Painful. Klisyama 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-kolAhalayukta- Hurly burly. Komalata - 7457am - Tenderness, Meakness, Delicacy. antifrauf - (Konguni Verma) - King Konguni Verma, 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 Iksavakurace. Somewhere in the second century A.D. they branched off in a southerly direction. Didiga and Madbava, the two princes of the Ganga dynasty came to the town perur in southi India, where they met the Jaina acarya Si mhanand i, both the brothers bowed before the great teacher, who gave them instructions in the doctrine of Syadvada and obtained for them a boon from the goddess Padmavat 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 Sasana, 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 Jinvani as their faith and with ever increasing greatness the kings Didiga

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(88) 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, Avinata once swam across the river Kaveri, 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 * koNIya aGkana - Angularization. Kopa.osta - Wrath. Kosagara - MR - Treasury. Kostha - 8 - Firmly grasping, Avenue compartment. Kotako ti (Antah)-telehlfe (377:)Inter crore squared. Kotikoti - Hilfeasilfe - Koti x Koti is kotakoti. Koti-ahlfe - Distinction. Koti prthaktva - koTi pRthaktva - Crore separation (between 300 crores). Krama - 54 - Succession or consecutiveness, sequence. Krama baddha - Hals - Order bonded. Kramabaddhata -5749- Orderliness. Kramabhavani 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- krama karaNa kAlaOperation period. Krama desa - 54 - Partial order. Krama niyamita-ston frufta - Partial ruled. Krama purva - 544 - Preceding. Krama pravaha- krama pravAha - Current order. Krama paryaya - Order event. Krama viskambharupa - kramaviSkaMbha 19 - Dimensional order. Krama vivrddha-sufoque - Rising by degrees. Kramarpana - kramArpaNa - Successive presentation, Sequential outlet. Kramarpita - 54114a - Consecutive. Krakacika - stlafalch - Measure of timber sawn. Kriya - spell - Action. Kriya gati - faharifa - Action motion. Kriyavadin kriyAvAdin - Believer in action. Kritataradosa-slackade - Offering food that has been purchased. Krodha - #19 - Anger. Krodha pratyakhyana - krodha pratyA21 - Anger confutational.. Krodha dosa .shta GT - Obtaining food by means of anger and angry threats. Lati

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(89) Krodha anantanubandh i . stet Kudyastambha - gecer 19 - Pilaster. 3777/TCDi - Anger endlessly bond- Kuksi - got - Abdomen. ing. Kula - - Family, The congregation Krodhaapratyakhyana-krodha apratyA- of disciples of a common teacher, geGIF - Anger Non-confutational. nus, Lineage. Krodha samjvalana . krodha saMjvalana - Fourteen kulakaras - BiGe game - Gleaming anger, Anger fluoroscent. The first kulakara was Pratisruti, when the trees that shed strong light around Krodha upasamaddha -krodha upaza them, in the state of the bhogabhumi 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 Pratisruti 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 far to enable the sun and the moon Guru Gunabhadracarya, who com to be seen but now that illumination had pleted his uttarapuranaduring 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 Purnamasi in the month Krsti - qafe - Tract. of A sadha, when the sun and the moon Krsti(badara)- 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 kRSTi saMgraha-. In the time of Prati sruti 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 Krtimatrkadhara - afai HICOTER - 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 n ata - DCF - Gratiude. did duty for preventive measures, durKrti - zla - Square, Figuration. ing the time of the first five kulakaras Ksana - 80 - Moment. (wise men).'! Ksipta vitana - 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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(90) 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 kshemankara's time. Kshemandhara 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. Caksusmana 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 su smana, 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 Nabhi 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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(91) Nabhi (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 "ma" to reinforce the effect of disapproval. 'Ma' 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 Swetambar Jaina scholar Hemacandra converted him to Jainism. The Jainas weilded great power at his court. Kumarapala'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 Asoka 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-kumArila tathA - Kumarila 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 Kumarila would be a blunder, Even before the advent of Kumarila, the theory of non-absolutism was well known among the Jainas. Kulingi - ofursuit - False preceptor. Kumbha - 297 - Vessel, A moulding of the basement. Kumbhika - gofr901 - Ornamental base of a pillar. Kunda - ghus - Well. Kundapura (Susyt) - The birth place of lord Mahavira, which was situated in the territory of Videha, in Bharatavar sa Kunda salaka, pratisalaka - que 1411967, yaxtalaht - Well counting, Counter counting rod. Kundala - qus 67 - Pendant. Kundali - qusmi - Curve. Kundalita - qusfta - Lathe turned, Flexed, Meandering, spiral. Kundesa - GUSTI - Lord Kunda. fuchs 37511AYTEL (Kunika Ajatasatru) - Kunika Ajatasatru one of the sons of Srenika Bimbas ara came to the

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(92) throne about 554 B.C. His capital was Campapuri, near Bhagalapur, and so he is sometimes called Campapuri Nare sa. The chief events of his reign are - (i) Nirvana of Mahavira. (ii) A war with Kosala : (iii) The conquest of Vaisali (iv) The founding of Pataliputra. (v) The massacre of the sakyas. 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 Nirvana of Mahavira took the vows of a Jaina householder from Sudharma Swami, the surviving chief apostle of Mahavira. 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. Kusi 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 jnana - FC5119 - Dlusive scriptural knowledge. Kutarkika - gailofoto - Quibbler. Kutila - gafen - Curved. Kutsita - gofya - Vitiated. Kuva sana - 99147 - Evil predispositions. Kurmonnata-mata - Tortoise high. Kitalekhakriya- kUTalekhakriyA - Forgery. Kitalekhakriya kUTalekhakriyA - 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 Nyasapahara .71414&R - Misappropriation is taking for oneself gold and other things entrusted to one's care by another. S-7/26 Kutilata - gofertat - Cunningness. Ku 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 Padmasana.

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Khanda - khaNDa Segments, Frag ment. Khandaka - khaNDaka - Bays. Khanda (Salaka)-TUS (REM) Cut, section, piece, counting rod, log. Khandita fusa - Wornout, Defaced, Fragmentary, Mutilated. Khandotkarana - khaNDotkaraNa - Cut cast. - * (93) Khadya-- All that is chewed or nibbled. Kharapatika - khArapaTika - 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 - khAta phala Volume. Kheda -- Inertia. - g (G) - Gaccha A smaller group of ascetics, Number of terms. Gajap rsthak iti - gaja pRSThAkRti Shrine shaped like elephant back apsidal. - Gaja talu - gaja tAlu - A component of ceiling resembling a coffered cusp. Gaja-thara -2R Frieze of elephants. * - Gaja danta --Eaves - board, ivory. Galita vasesa - galitAvazeSa - Decayed remainder. Gamaka-4- Conclusive Gana-Congregation of aged saints, A bigger group of ascetics. Ganavardhana - gaNavarddhana - Expansion of the community. * Ganana krti - gaNan2akRti - Counting square. Ganadhara -- Chief disciple of Tirthamkara, direct disciples of Tirthamkaras. Gana samacari gaNa sAmAcArI Deportement qua communal living. Ganatantra - - 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 nama Karma - gandha nAma karmaThat which determines the odour is the name karma of odour. It is of two kindspleasant smell and unpleasant smell. S-8/11 Gandhahasti mahabhasya - gandhahasti mahAbhASya - 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 (As tasahasri) by Akalamka and Vidyamandin respectively.

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gaMga rAjavaMza (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 Nandigana helped Sivamara, the first king of Ganga dynasty, to rise to the throne. In one inscription we find a mention of the fact that Sivamara Kongunivarma 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 acaryas 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 gana or of an ascetic band. (94) Ganini -- The principal nun in a gana. Ganipitaka - gaNipiTaka - Scriptures Ganita - gaNita - Maths. Gan ita lokottara - gaNita ( lokottara) - Post universal maths. Ganita ksetra - gaNita kSetra - Maths geometry. Gan ita cheda - gaNita-cheda - Maths log. Ganita-dhara - gaNita - dhArA - Maths sequence. Ganita parikarma - gaNita parikarma - Maths operation. Ganita parikarmastaka parikarmASTaka Maths operation set of eight. Ganita sren i vyavahara - gaNita zreNI vyavahAra - Maths series treatment. Ganita trairasika - gaNita trairAzika Maths rule of three sets. Ganita vrhat - gaNita vRhat - Maths treatise. Ganitapramana - gaNita pramANa- Maths measure. Ganita (laukika) -- Universal math s. Ganita sahayogi bhanga - sahayogIbhaGga - Maths combinations. Garbha - Uteri. Garbhadharana-f-Concep tion. Garbhaja - - Uterine born. Garbha Janma - garbhajanma (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 grha garbhagRha sanctorum of shrine cell. * * - - Garbhaja ji va - garbhaja jIva taking uterine brirth. Garbha janma - garbha janma - Embryonic birth. - - Garhaniya () - Despicable. Garha Confessing before the master. Soul

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(95) 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 - Naratas (unamused or Narakas, 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 - Manusya (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. devoM kI ATha RddhiyA~ - 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. Suksma rupitva tafura - By which they can at will adopt any forms and any number of bodies at one time. 6. Vasitva afgira - By which they can bring others under subjection. 7. Isitva sterrat - By which they can exhibit superiority. 8. Prakamya watet - Power to act as they desire. G. 100 Gatha 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-gati nAma karma - 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 Isugati - syuifa - Arow, straight linear motion. Gatih i na - Pasta - Static. Pan imuktagati- pANimuktAgati-Single bond motion.

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(96) Langulika guti-chefstofa - Two band motion. Gomu trika gati - 7 - Three band motion. Gati Bheda - Tifata - Types of motion. Gati bandha bhava - gati bandhAbhAva - Constrainless motion. Gati - Laghutva. Tfa-mara - Lavitational motion. Gati parispanda - gati-pariSpanda - Vibrational motion. Gati prayogya - ufaure - Experimental motion. Gati prayogyanupurvya - ufa yetee-2140f- Pretransmigratory succession life course. Gati samcara . fo Far - Viscous motion. Gati sa iyojya - fasive - Contact motion. Gati svabhava - gati svabhAva - Natural motion. Gatva pratyagatika- gatvA pratyAgatika - Up and down. Gathana - 1989 - Composition. Gauna - viton - Secondary. Gauna sikhara - gauNa - zikhara - Subsidiary peak. Gavesanata - Tarn - Fathoming. Gavesana. 90 - Fathoming. Garddhya . "Yasa - Constant acquisitiveness. Giripata - forfyrd - Falling from a precipice. Heyat - (Gommate svara). On Vindhyagiri Camu-nda raya erected a colossal image of Bahubali more com monly known as Gommata svam i or Gommatesvara. Later on imitating Chamun daraya the chief Vira-Pandya erected another statue of Gommatesvara atkarkala (south canara)ina.d. 1432; and afterwards a similar figure of Gommatesvara was established by the chief Timmaraja at venura (South canara) 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 sravana 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 Karkala, of the same material, but some 15 feet less in height is estimated to weigh 80 tons. the smallest of the giants, that at Venura is 35 feet high. The three images are almost identical, but the one at Venura 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 Venura, 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 - gatirati tathA gItayaza 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, gopucchana (svasthAna, ) Cow tail (Own, other sta tioned). Gopucchanakara - gopucchanAkAra - Cow tail shape. Gopuccha visesa - gopuccha (vizeSa) Low tail common difference. - Gota Moulding. Gotra That by which one is called high or low is status. Gotra-(Ucca,Nica)- gotra (ucca, nIca) Inheritance (Noble, Ignoble) - Circular. - The heavenly - - (97) Gotra karma gotrakarma determing karmas. Grahana-- Apprehension, Per * - ceive. Grhastha - - Lay adherents. Grhilinga--Insignia adopted by householders. Grhi syamana - gRhISyamANa - To be cognised hereafter. Grhisyamanagrahi - gRhISyamANagrAhI - Taking note of what to be cognised in future. Granthi -- A knot in the form of attachment and aversion. Grahya -- Grasped. Grasa - grAsa Grasa patti- ch- A frieze of kirttimukhas. Grddhapiccha - gRddhapiccha Vulture feathers. - - Status Morsels of food. Grhitagrahi - gRhItagrAhI - Taking note of an object previously cognised, what is already cognised by perception. Grharambhi-TER - Accidental. akara gRhIta guNAkAra Grhita gun Assumed multiplier. Ganthalaya - granthAlaya 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 - guNa-guNI bheda bhaGga - Indistinctness of substance.

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(98) Guna hani - Ta avfa.- Geometric Gunanimitta-qurafia - Due to merit. regression. Gunapratyaya - guNapratyaya - Acquired Guna - Tu - Intrinsic quality, At- by merit. tribute. guNa tathA paryAya - Guna and ParyayaGuna-addha - 799-34 - Control Guna means the quality. Paryayameans duration. the modification. Gunabandhakath a . Trapan74 - For instance, matter has colour, colour defamatory gossip. . is the quality or Guna; any particular Gunahani - Juela - Lifetime geo matter has a particular colour, the par ticular colour (red for instance) is the metric regression, Decreasing series. modification or Paryaya 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 Guna in themselves cannot be supposed to and Paryaya 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. Guna - (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). Gunahani ayama - TuEI 3174174 - JUREYTT - The various stages of spiriis a number of instants (449) in one tual development called Gunasthanas Gunahani. are based upon the varying influence of Gunahani ayama - Tu Ef 342114 - Mohan iya Karma which manifests in Geometric regression length. two different ways. One method of its Gunahanispardhaka salaka-ju- influence is to interfere with the correct hAnisparddhaka zalAkA - Geometric regres perception of reality on account of which sion super variform counting rod. it is called darzana mohanIya. Deluding the Gunahani sparddhaka * guNahAni 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 athanas 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. mithyAdRSTi - 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. sAsAdana samyagdRSTi Sas adana samyagdrsti - 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. samyak mithyAdRSTi Samyak mithyadrsti-The third stage represents mixed quality. The characteristic of the first and of the fourth stage get inextricably mixed together. 4. asaMyata samyagdRSTi Asamyata samyagdrsti-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 samyakdrsti. 5. saMyatAsaMyata - Samnyatasa 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- Badara Samparaya - Samparaya The seventh stage is called Apramatta means warfare. Badara 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-Suksmasamparayafirmly 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 ksapaka and latter with the suppression of them. The one who suppresses them is upasamaka. former is called Ksapka sren i, the ladderofannihilation, the latter is called 11.34911777474 - Upasanta Kasaya The eleventh stage is the stage where upa sama sreni - the ladder of pacifi spiritual peace is secured, but here peace cation of karmas. is the result of suppression. Hence it 8 39 anul - Apurvakarana - 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 dhyana) This is an will be to the apramatta gunasthana. instrument by help of which karmas are to be destroyed. This is a unique from which the two srenis branched off. Psychic force never before experienced 12. ajturdhury - Ksinakasaya - The by the self. Hence it is to cut twelfth stage represents the correspond. (Apurva 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 : Upasamaka and desires with the help of Sukla Dhyana Ksapaka i.e. self in this stage may be the self may go to Ksina Kasayasthana 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 Jrana is reached Shukla Dhyana. 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 sayogakevalI sayogakevati the kevali both the paths of development. who has still yoga.

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(101) 14. ayogakevalI - Ayogakevali- The yathApravRttakaraNa kI prakriyA (The process last is the stage where even this yoga of yathapravrtta karana) - By the disappears. The stage immediately af- yathaprav 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 karanas 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 Gunasthanas. 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 conadhaH pravRttakaraNa se pUrva kI cAra labdhiyA~ (The sciousness is the work of the process four stages of achievement (Labdhi) of called Yathapravrttakarana. During purification before the soul reaches the this process the soul undergoes progres sive purification every instant, and binds adhabpravrttakarana) - The the Karmic matter of appreciably less Labdhis ara 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 Karana. They are (1) a decrease in the intensity of the bodnage certain measure of dissociation - cum of inauspicious karmas. And as a result subsidence (Ksayopasama) of the the soul gets an indistinct vision of the karmic matter, (2) the consequent pu goal of its tiresome Journey. This, we rification (visuddhi) (3) The opportu think, is the implication of the concepnity of getting the instructions (desana) tion of granthi and the soul's coming of the enlightened stages and (4) face to face with it. Prayogya or the reduction of the dura S.J.P. 271. tion of all the types of karman except apUrvakaraNa kI prakriyA - The process of theayuh - karman to less than kotakoti Apurvakarana During the process of years as well as the reduction of the apurvakarana 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 karana. ones. This is made possible by the folLabdhisara 3-7. lowing four sub-processes which begin 3d (Antarmuburta - Less than simultaneously from the very first inforty eight minutes. stant of the main process (1) DestrucAKUT (The karanas) The karanas are tion 'of duration (Sthitighata) (2) Despiritual impulses that push the soul to struction of intensity (Rasaghata) fulfil its mission and realize the goal. (3) The construction of a complex series S.J.P. 271. (Gunasren i) of the groups of karmic

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(102) atoms, arranged in geometrical pro- tuffrancata - Apratipatin - 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- Guna sam krama - TT 14 - Transage of small, duration ( apurva - ference of Karmic matter oftibaridhia) whose length is much Guna sa ikalana - Tu Ti - Mulsmaller than that of the duration hith- tiple summation erto bound. The soul undergoes yet Gunasren i ayama - guNazreNI AyAma another (5) sub process known as transference of karmic matter - Multiple progression length. (Gunasamkrama). By this process a Gunasren i niksepa - quo stuit foreta portion of the karmic matter of the - Multiple progression injection. inauspicious types of karman is trans Gun asamya * guNasAmya - The same ferred to some other types of karman. degree. The mass of karmic matter thus transferred increases every moment until Gunasreni niksepagra - guNazreNI the end of the apurvakarana 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. Gunas ren i sirsa - Turstungen - S.J.P. 271-272 Multiple seies/progression top. yathApravRttakaraNa, apUrvakaraNa tathA Gun asthana - guNasthAna - Spiritual 3ifrafratura funt - The resut stages, The various types of spiritual of yathapravstta karana, development, Control station, Geometapurvakarana and anivsttikarana) - ric progression. The first process of Mithyadrstigunasthana- mithyAdRSTi yathaprav rttakarana leads one face to Tree - Illusive vision control station. face with the knot, and the second pro Sasadana gunasthana . sAsAdana cess of apurvakarasa enables one to guNasthAna- Control station of fall from cross it, while the third process of anivrttikara na leads the soul to the serenity. verge of the down of the first enlight- Misra gus astha na. fra - enment that comes like a flash on ac- Mixed control station. count of the absolute subsidence of the Asamyata gun asthana - 3774 karmic matter of the vision deluding Turn-Non regulated control station. (mithyatvamohan iya) karman. Samyatasamyata gunasthana * Vibh. 1203. samucchinna kriyA (Samucchinna kriya - saMyatAsaMyata guNasthAna - Regulatedcumnon regulated control station. Bereft of all vibration)

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(103) Pramatta samyata - pramatta saMyata - Im- Gunitakarmamsika-guNita karmAzika perfectly regulated control station. - Maximal functinal accumulation. Apurva karana . apUrvakaraNa - Un- Gunita ksapita karma msika - JfOTC precedented operation. kSapita karmAzika - Maximal annihilated Anivrtti karana - anivRttikaraNa - In functional. variant operation. Gun akara - Tur - Multiplier. Suksma samparaya - 114474 - Gupha - 191 - Cave. Fine strategy. Upasanta kasaya - 34201277 0979. Gurulaghu - Joms - Heavy and light. Subsided affection. Guru sparsa - Te psf - Heavy touch. Kshina kasaya - kSINa kaSAya - Ex Gupti - Thar - That, by which the soul is protected from the causes of transmihausted, spent affection. gration is control (Gupti). S-9/2. Ayogakevali. 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. Guna. To - Multiplication. Gurutva- Tora - gravitationalmotion. Gunakara salika. guNAkAra zalAkA Gurubhaktiman * gurubhaktimAn - De- Multiple counting. voted to the guru. Guna dhya. Tug4 - Rich in virtues Guru varga - Tramp - Elders. Gunamsa - 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 Gun 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. Guniya - ufren - Trying angle. done in the honour of these elders, to sit Gun idesa - Tfuck- The residence of silently (i.e. without being vocal) in a substance. their presence, not to utter their name at

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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 gh (Gh) (104) Ghana Cube. Ghanatva-Density. Ghanavata valaya - ghanavAta valaya Circle of dense air. Ghanamula - Cube root. Ghanaghana -- Cubic equation. - * Ghanaghana matrka- ghanAghana mAtRkA - Square non square generating. Ghana ngula--Cubic finger. Ghanodadhivata valaya - dhanodadhivAtavalaya - Circle of humid atmosphere. Ghata -- Vessel. Ghata cataka moksa - ghaTa caTaka mokSaPot breaking immediate salvation. Ghata pallava -- Moulding. Ghata pallava - ghaTa - pallava - Design of pot and foliage. Ghanta - Bell Ghanta kalasa - ghaNTA kalaza finial. Ghataka - - Destructive. Ghati-af-Destructive. Ghatikarma - ghAtikarma Destructive - - Gholama na Bell karmas. ghAtikarma tathA aghAti karma - 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- gholamAna - Unstable phase with decrease. Ghora para karma rddhi - ghora parAkrama Rddhi - The acquisiton of super normal will power in the accomplishment of tapascarana under the most trying of conditions. Ghora brahmacarya rddhi - ghora brahmacarya Rddhi The accomplishment of supremely unfaltering type of celibacy that is not sullied even in dream: Ghosahina-- Improperly ac

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(105) Ghrna - eur - Disgust. Ghrana - 31 - Sense of smell. Ghranendriya - sulfsen - The organ of smell. Ghuma vadara pae - GHI9GR TCurved legs Ghumavadarachalle - ghumAvadAra challe - Spiral curls. da (Ch Cabutara - alacker - Dias, Platform. ita - Among the Taranapanth is, the religious building is known as chaityalaya which, according to them, means Granthalaya, 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 Bharatavarsa, 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 Bharata Ksetra or Airavata ksetra. They are twelve in each cycle of time in each of the two regions. Kinds of Cakravartins - cakravartI ke 7- They are of two kinds. An Arddhacakravartin rules over three out of six parts of one of the two ksetras, each consisting of one Arya khanda and 5 Mlecceha - khan da. Sakala Cakravartins rule over all the six parts of a ksetra. 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-cakSudarzanAvaraNa - Ocular vision screen. Caksurindriya - cakSurindriya - Sense organ of sight, Ocular sense. Calata . ESIT - Being mobile. Camaka - 274055 - Glitter. Camara - 7 - Flywhisk. Camara and Vairocana (camara tathA tea) - These are the two lords of asurakumaras. Camaradhari . RERT - Cauri bearer. Flywhisk bearer. Camatkara - 4rt - Supernaturals. Can calata. Basta - Quivering. Camkramanamarga- caMkramaNa mArga, - Promenade. Candana kalasa - GG ORASTET - Pot of sandal wood paste. UGST - Candana - She was the daughter of king Cetaka of Vaisali. She was appointed as the head of the order of nuns by Tirthamkara Mahav ira. Her example has ever inspired the fair sex

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(106) of the Jaina pursuasion to sacrifice lives Morar Dass, a descendantofmainipala, for the noble cause of dharma the fourth son of Maharaja Ugra sain, A. 95. who was the ruler of Agroba. Morar candragiri tathA udayagiri - These are two Dass married Candravati, 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 Candravati 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 Nayan 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. Candravati 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 Candravati died after a few months and Candra Gupta was brought Bhadrabahu, when the latter with twelve thousand disciples, at the ap-, up by this woman servant. proach of a terrible famine, left About this time Maharaja Maha Pa taliputra and moved towards the Padma nand, the ruling king of Magadha south. It was on Candragiri that attacked Agroha and Raja 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. Bhadrabahu was thecelebrated Maurya When Mahananda 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 Neminatha. Subse book Surya Jirana Chatisi in which quently the upper story of the building she disclosed all the facts relating to the was added by the son of Camun da real parentage of Candra Gupta. The Raya and an image of the twenly third young prince on reading this book was Tirthamkara, Parsvanatha, was beside himself in rage and left the palplaced in it. Both these storeys were ace of Mahananda. 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 Canakya, 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 Raja

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(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 Canakya 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 Bhadrabahu, 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 Bidnusara and accompanied insult and an alliance with an aggressor: the Jaina Guru. He practised austerities of his motherland.' The subter fuge at Sravanabelgola 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 Sallekhana, 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 Gana. 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 Sravanabelagola at a treaty with the victorious hero of Mysore. A. 71-74. India, according to which, the whole of Candova - acetan - Awning. Afghanistan became incorporated into Candrasha. candrazilA - 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 - Carmotkarsa - 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- caturviMzatijinaCaramaphali patanakala- caramaphalI yfa- Praise of the twenty four jinas. 9894149 - Ultimate frustule fall time. Caturvim satipatta-caturviMzatipaTTa- A Carita - afar - Conduct stela frieze or image with the twenty Caran anuyoga - caraNAnuyoga - 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, Carana - akut - Ascetic conduct. Space between four pillars, same as Carya -apt- Activity, Moving about. Catuskona-aguonto- Quadrangular, Carya paris aha . apa fine - Pain Quadrangle. arising from roaming. Cattana - aeth - Boulder. Catus taya - Egey - Fourfold. Catura haravisarjana __Catusthanika anubhaga - catusthAnika caturAhAravisarjana-Refraining from the four 34747 - Four stationed energy. kinds of food. Catusthanika anubhaga satkarma. Caturasra - agra - Quadrilateral. catusthAnika anubhAga satkarma - Four staCaturavarta - 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 commitCaturdasi - agesit - Fourteenth day ting theft. of the fortnight in the month. Caurarthadana. Elgetera - ReceivCaturdas i - agerit - Fourteenth day ing stolen property. in each fortnight which is particularly Caurya - altet - Stealing. cauki.

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(109) - Caya - caya Common difference. Caya dhana--Common differ ence sum. Caksusatva - cAkSuSatva - Visibility. cAlukya rAjAgaNa - The Calukyas were aruling line of powerful ksatriyas, 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 Ayodhya, the central seat of Jainism from hoary antiquity. The Calukyas were without doubt, great supporters of Jainism. A. 82. satyAzraya pulakezina dvitIya - (Satya sraya 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. tailapa dvitIya (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. satyAzraya iriva - Satya sraya Iriva ruled from A.D. 997 to A.D. 1009. He is believed to be a follower of Jainism. somezvara prathama (SomesvaraI) - 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. vikramAditya SaSTha tribhavanamala - 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 - cAmaradhara - Flywhisk bearer. cAmuNDarAya (Camun daraya) Cam undaraya was the worthy minister of Marasimha II. It is the heroism of this minister that enabled Marasimha 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 - Ksatra Vam sa. In the concluding chapter it is said that he was the disciple of Ajita - sena. Camun daraya constructed the image of Gommatesvaraat Sravanabelagola. For such a great act he himself came to be known as Gommata raya. Nemicandra, the preceptor of Camundaraya was present on the occassion of the establishment of Gommate svara. Dr. Introduction. Cara gati - cAragati - Four channels. Caraksetra -- Orbital space. Carana-R-An ascetic possessed of an extraordinary power of move ment. Caranata - cAraNatA - Flying through air. -

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(110) URHEIT - (Foursa njnas)- Sanjalas are enuemerated as four viz. anxiety for food (abara sanjna), fear (Bhaya sanjira), attachment for worldly possessions (pari graha sanjna), sexpassion (Maithuna - sanjira). Yoga - page 24. Carika. afchal - A nun. Caritra - alfa - Conduct, Character. Caritra - Alfa - Absorption in one's own self. Pu. 216. Caritra - gifs - Caritra 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 Paramatma or the ego in itself. alfaya TSTUT - (The characterizing marks of acaritrin). 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 caritrin. 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. Caritra bheda - art - types of character. Caritra dharma - affer - Conduct attribute. Caritra-moha - Tifa ATE - Conduct deluding karmas. Caritramoha ksapaka * cAritramoha 48- The destroyer of conduct deluding karmas. Caritra mohaniya karma - cAritraHisia - Conduct deluding karmas, Conduct infatuating karmas. Caritratma. af ETCHI - The jivas who are on the path of right conductare called caritratma. 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. Caturya 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 - Celana was the queen of the king of Magadba. It was through her tact and religious zeal that her husband Srenika Bimbasara 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 Vaisali. 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 Priyakarini, who Citra-fan-Earth (With 1000 yojana was married to king Siddhartha of in the middle). Kundapura, 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. Mahavira. Citta sthairya - fara mitet - Fickleless Cetana - 99 - Animate, Psychical. of mind. Cetana -II-Consciousness, vigour. Cora katha - an - Theft gossip, Cetana - Karma phala - Ana - stories of deception, stealing etc. 4f4e- Consciousness functional re- Coti aici - Summits. sult. Culika Ercan - Special presentaCetana dravya - Im Gal - Thinking tion, Appendix. substance. Cuna - 9 - Mortar, Stuccoo. Ceteana tattva - cetana tattva - Con Curna ma njasa - u Hagu - Powsciousness, Sentience. . der box. Cidamsa - facit - Spirit part. Curnapatra - qu9a - Powder flask. Cikana - F29571 - Smooth. Curpisutra-zforga - Epithet, AphoCinha - Fare - Emblem. rism. Cintana - farti - Reasoning. Cyavita - Zilan - Cast off. Cinta - farci - Induction, discursive Cyuta. aya - Swerved, Expired. thought, Contemplation. Cudamani - Forfor - Crest jewel.. Cintanirodha - Fatiha - Confine- Calika - cUlikA - Crest. ment. Curpa 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- Cusana . HT - Sucking. tum of memory. Citrakala - 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. Citratmaka - Faal4 - Graphical. Chadmasthavitaraga-chAsthavItarAga 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 - upacAra chala - Formal Chedopasthapana caritra-chedopasthAfraud. I alifa) - The standpoint of Samanya Chala - ETHIRT UT - Gen- reinitiation. eral fraud. Chedaganita - cheda gaNita - Logarithm Challe - Foot - Ringlets. Calculation. 365 - Chandana * Chandana is Chedopasthapana caritra-Selyem4a concerned with the invitation of the gifts - Conduct of reinitiation. superior or the fellow monks to take Chidranves ana-Reggae 97 - Prying whatbas been brought, as amonk should into others faults or weaknesses. not keep anything secret. Chidrayukta - Forsyth - Perforated. Avasyaka niryukti, V. 697. Chinna - fon - Sound, Light, Wave, Chatari - sakt - Crowning kiosk propagation. canopy. Chatra - 591 - Canopy, Parasol. Chatravahaka-chatravAhaka-Umbrella bearer. Chatra traya - 95514 - Triple parasol. Jala - 115 - Unconscious. Chatrakaravitana - chatrAkAra vitAna - Jadavada - 515916 - Materialism. Ceiling canopies. jar3avAda kI AlocanA - Criticism of -Chadya * ETE- Eave - projection. materialism - Consciousness cannot be Chagalika - grife10 - A butcher. found in a collocation of matter, beChaya - 5741 - Image, Shadow. cause, though the senses are constituted Chaya mapa - chAyA mApa - Shadow of matter and apprehend things sever ally, they cannot give rise to unity of reckoning. consciousness. Sutra P.16. Chaya-pudgala paryaya - 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. Sastra - 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 Carvak the fifth S-9/22. element is proved. Chedopasthapana chedopasthApanA-Re- Sloka - P.29. (Verses 115-116). covery of equanimity after downfall. Jagat - IT - Universe.

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Jagat pratara - jagat pratara The universal line square. Jagati-Platform, Usually. moulded, Terrace, Platform terrace. Jaghanya-- Minimum, Mini - mal. Jaghanya guna - jaghanya guNa mum degree of attribute. Jaghanya krsti antara - jaghanya kRSTi 3TR Minimal tract interval. Jaghanya paritananta - jaghanya parItAnanta - Minimum preliminary innumer able. - - (113) Jaghanya yukta manta - jaghanya yuktAnantaThe minimum secondary infinite. Jaina - A follower of Jina. Jalacara jalacara aquatic being. Jaladharanikasa kalasa EIRI A five sensed nikAsa kalaza - Flowing vase. - alika * Mini Jala jantu mals, water being. Jalakanta and Jalaprabha jalakAnta tathA jalaprabha These are two lords of Udadhikumara. S-4/6. Jala patra - jalapAtra - Bowl. Jalan jali - jalAJjali - Oblation of water. Jala pra p chute, Drainage. - Jalla jalla Dirt of the body. Jallausadhi - jallauSadhi - The power by, which a disease is destroyed by mere contact with dirt of the body. Jallausadhi rddhi- jallauSadhi RddhiWhere the sweat has acquired the power of heat. - Aquatic ani * - jala praNAlikA - Water Jalpa--Disputation, wrangling. Jambudvipa - jambUdvIpa - 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 - janapada kathA - Stories of social and political life. Jana sruti -f - Rumour. Janghacarana - jaGghAcaraNa - An ascetic who can move in the sky simply by patting the thighs. Janma - Birth. Garbha Janma - garbhajanma Uterine birth. Uppataja-3- Performed birth. Sammurcchana Janma sammUrcchana janmaAutomatic birth. Jantu Living being, Insect. Japa The muttering of a benedictory chant addressed to some deity. * - * japa - Jarayuja-Umbilical birth in a yolksac as that of a child, Umbilical with a covering. Jatharagni-of- Digestive fire. Jatila - jaTila Complex, Compli cated. - Jauhari -- Lapidary. Jadya kumbha - jADyakumbha - Lowest moulding of pitha (socle) of amedieval temple. Jagira - jAgIra - 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, Vratyas, 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 Svetambara. Literally Digambara

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(115) means 'sky-clad' and Svetambara (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 Svetambaras wear white Svetambaras. clothes. In fact there is very little dif (3) The Digambaras assert that ference between the two branches as regards the essentials of doctrine. Mahavira never married but a cording For example, the most authoritative to the Svetamibaras Mahavira marbook of the Digambaras, viz, ried Yasoda and had a daughter from Tattvarth adhigama Sutra by her by name Anojja or Priyadarsana. Umasvati is one of the standard books (4) The Svetambaras consider also of the Svetambaras. However, Mallinatha, the 19th Tirtharkara, as there are some major as well as minor a female but the Digambaras state that tenets on which the two sections are Mallinatha 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 Svetambaras 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 Svetambaras. J-50-51. qan - Jaina Puja - (Jaina worship)attain salvation : the Svetambaras 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 - samacara - vidhi, women are not entitled to Mok sain this: which prescribes the adoration of cer tain entities, concrete and abstract, held life. On the contrary the Svetambaras sacred by Jainism. They are the five believe that women can reach Nirvana 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 - Jrana 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 Svetambaras. in ones 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 Devananda, a Brahmin meditation and adoration of the presidlady, to that of Trisala or Priyakarini, ing goddess of the scriptures a Ksatriya lady, as the Svetambaras (Srutadevata). 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 prastavana (prelude), Purakarma (Preliminary arrangements), sthapana (placing the idol on the altar), Sannidhapana (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 nirajana. 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. jaina kahAniyoM kA yogadAna - (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. jakkaladevI - 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. japa kA viSaya (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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(117) (from a man's soul) in the same fashion as it does posion (from a man's body). Yoga - 382. japa kA sthAna (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 - japamAlA - 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 * jAla - Cobwebs. Jalavatayana - jAla vAtAyana - latticed windows. Jalaka -- Trelis-work, Usually on the windows of the Sikhara. Jalikauf - Latticed window. Jali - jAlI - Lattice. Jaliyukta - jAlIyukta Latticed. Jananendriya-Membrum vir ile. Janma kalyanaka - janma kalyANaka Birth Lustration. Jangha - jaDGghA - Niches. Jatif Genus of beings, Class. Jatinama karma - jAtinAma karma - The grouping together of beings which are alike is Jati 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 jAtyantaravAda - The theory of Uniqueness. Jijnasa -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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(118) Jina-f-The word Jina literally means "the victor". One who has freed himself from the bondage of Karma by conquering Raga (attachment) and dvesa (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 Amarakosa 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 Mara. 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 sutra - jina kalpika sUtra - The image or appearance of Jina. Jinakalpi sadhu - jinakalpI sAdhu - Ascetic who observes rules in their strict form. Jinamudra - jinamudrA - The image or appearance of Jina Jinagrhaf - A jain temple. Jina pratima - jina pratimA - An image of a Jina, An idol of Tirthamkaras. Jina sasana jinazAsana - Jainism. Jina vacana - jinavacana - Great preaching of Jinas. Jinavani-for-Speech of words of a Tirthamkara. Jinalaya - jinAlaya - Temple of Jina, The conqueror of passions. Jinendra-f- A Tirthamkara. -fog-ATirthamkara. Jines vara * Jinottama-for- ATirthamkara. Jitamoha - jitamoha - Conqueror of delusion. Jirna - jIrNa - Worn. Jirn oddharita - jIrNoddhArita - Restored. Jiva Organism, Life, A soul, Bios, Living. AtmA kA svarUpa 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) Carvak, 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 Carvak, 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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(119) 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 vyavahAra naya kI apekSA jIva lakSaNa According to Vyavahara naya, that is called Jiva, which is possessed of four pranas, viz Indriya (the senses), Bala (force), Ayu (life) and Ana-prana (respiration) in the three periods of time (viz., the present, the past and the future). Dr. 3 nizcaya naya kI apekSA jIva lakSaNa - (The definition of Ji va according to niscaya naya) - According to nischaya naya, that which has consciousness is called Jiva. Dr. 3 vyavahAra naya kI apekSA jIva kA lakSaNa According to Vyavaharanaya, the general characteristics of Jiva are said to be eight kinds of Jf ana and four kinds of Dar sana. Dr. 6 zuddhAya kI apekSA jIva kA lakSaNa According to Suddha naya the characteristics of Jiva) are pure Jnana and Dar sana. Dr. 6 vyavahAra kI apekSA jIva mUrtika hai - Ac - cording to vyavaharanaya Jiva has form through the bondage (of Karma). Dr. 7 nizcayanaya kI apekSA jIva amUrtika hai 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 jIva kA kartRtva - According to VyavaharanayaJiva is the doer of the Pudgala - - - - Karmas, According to Niscaya naya (Jiva is the doer of) thought Karmas, According to Suddha naya (Jiva is the doer) of Suddha bhavas. Dr. 8 jIvakA bhoktRtva - According to Vyavahara naya Jiva enjoys happiness and misery, the fruits of Pudgala Karmas. According to N sscaya naya, Jiva has conscious bhavas only. Dr. 9 azuddhanaya kI apekSA jIva ke 14 bheda - According to impure (Vyavahara)naya, Samsari Jivas are of fourteen kinds according to Margana and Gunasthana. Dr. 13 zuddhanaya kI apekSA jIva - According to pure naya all Jivas should be understood to be pure. Dr. 13 vyavahAranaya kI apekSA jIva svadehaparimANa -According to vyavahara naya, the conscious Jiva, being without Samud ghata, becomes equal in extent to a small or a large body, by contraction Dr. 10 and expansion. nizcaya kI apekSA jIva asaMkhyAta pradezI haiAccording to Niscaya naya (it) is existent in innumerable Pradesas. jIva kA lakSaNa - 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 akasa (space) be not held to be conscious because of the presence of Samavaya. Sloka - - verse 188. The identity of the Jiva is constituted of consciousness. Pafica. II verse 192.

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(120) 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. Sarva - 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 Jiana is one of the special attributes of the soul. Alapapaddhati 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. Raja P. 82 Inthebhagavati sutra virya(strength) has also been said to imply upayoga. Bhagavat i Sutra- 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) Vidyananda 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 visesavasyaka bhasya 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." Visesa ... verses 1554, 1555.

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(121) 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. Panca 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. sukha kI jJAna se abhinnatA (Bliss as nondistinct from knowledge). Bliss is iden- tical with knowledge. Raja. 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. Srutas a gara : Tattvartha 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. Parca II verse 14. ITCAT o ha quatrefa - The blissful manifestations of the soul disappear being disturbed by the destructive type of karmas.Panca, 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. AtmA kI tIna dazAyeM (Three states of the self) - There are three states of the self (i) the exterior self (babiratman), (ii) the interior self (antaratman) and (iii) the transcendental self (Parmatman). 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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(122) exterior self becomes the transcenden. tal self by means of the interior self. S.J.P. 281. SIN - (Dhyana) - The concentration of the thought on a particular object is dhyana. 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 anaor inferential knowl- edge, without any definite bodily shape and is charaiterized by cetana (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 vargana (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, kaya), 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 cetana 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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(123) worldone below the other are inhabited by beings thrown into hell. Gala - Devas are said to be of four kinds - Bhavanavasis, Vyantara, Jyotiskas, Kalpavasis or Vaimanikas. Each class is further subdivided into several species. Each subclass has its own special characteristic periods of life. nArakiyoM ke bheda - The hell beings are seven, according to the hells inhabited by them. The seven hells are Ratna prabha, Sarkara Prabha, Valuka Prabha, Pank Prabha, Dhuma Prabha, Tamah Prabha, Mahatam Prabha. 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. tiryaJca tathA manuSyoM ke bheda- 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 Samsari 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 Samsari Jivas which have this capacity underspecial opportunities are called Bhavyas whereas those Samsari 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 - jIva samAsa - 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 samasa). SamsariJiva- Hartita - Mundane living Abhavya Jiva - 37404 Fia - Unaccomplishable living Bhavya Jiva - 4o vita - Accomplishable living. Jivakaya - 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 swami pratima - FC svAmI pratimA - Standing image of Mahavira wearing a sloping back rest of the balconied window. Ji varasi. oia Ilgt - A collection of living beings. Ji va sama sa-Jita Hari - Soulclasses, Bios classification. Jiva stha na - gita FIT - A state of soul, Bios station.

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Ji vatva - jIvatva - Consciousness Jiva vicaya - jIva vicaya - Respecting the nature of the soul Jiva vipaki karma - jIva vipAkI karma - The karma which causes a distortion directly in the Jiva Jiva jIvA - Chord Jivadhikarana - jIvAdhikaraNa - The substratum of living. It is of 108 kinds. Jivadi tattvjnana - jIvAdi tattvajJAna - Bios etc. tautology. Jivaji va-jIvAjIva - The categories of living and non-living beings. Jivastikaya - jIvAstikAya - An ani mate extensive substance. * Jivtana jIvita - Life. Jivitasamsa jIvitazaMsA - Desire to prolong one's life in order to live long. Jivita samsa jIvitAzaMsA Desire to live. Jivita's a jIvitAzA - Desire for living. Josana - joSanA Destruction of karmas. * (124) . - * Jugupsa--Disgust, A Type of quasi passion. Jugupsa nokas aya - jugupsA nokaSAya Aversion quasi affection. jugupsA Jugupsa mohaprakrti mohaprakRti - Aversion charm configura * tion. Juda jUDA - Chignon. Jyotirmaya - Luminous. Jyotiska deva - jyotiSka deva - Stellar devas. Joyatiskan - 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. jhU (Jh) Jhallari -- Cymbals. Jhalara - Festoons. Jhanki - jhA~kI - Peep. Jhiri dara vedika - jhirIdAra vedikA Crenelated bluster. Jhukana - Succumb. Jhumake-- Earring. - Jhunda - Cluster. Jhulati Jhalara - jhUlatI jhAlara - Fluttering tassel. Tila Tode * * * Jhula-Hammock. Jhumati -- Swaying. T (T) - Mound. Brackets. D (D) Dori - DorI - String Dori numai - Chord like.

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d (Dh) Dhakkanadara DhakkanadAra Spheri * " cal. Dhalana - Stope. Dhalai -- Casting. Dhalavadara sirsa - DhalAvadAra zIrSa - Wagon top. Dhala Shield. - - N (N) (125) | NamokAra mantra - Namokara Mantra. "Namo Arihanta nam, n amo Siddhanam, Namo Ayariyanam, Namo Uvajjhaya-nam, namo loe savvas ahu nam" This is the daily prayer of Jainas. I.E. "Obeisance to the Arhantas, obeisance to the Siddhas, obeisance to the Acaryas, obeisance to the upadhyayas and obeisance to all sadhus in the universe." * Instead of the full mantra, one may utter Arihanta - siddha - Ayariya Uvajjhaya - Sahu (arihaMta - siddha - Ayariya uvajjhAya- sAhU) which consists of sixteen letters. The following mantras each consisting of six letters may also be uttered: Arihanta Siddha (arihanta siddha), Arihanta si sa (arihaMta si sA ) or "Om namo siddhanam (U~. Namo siddhANaM). A mantra Tadabhasa -- Sham simulta neous. (T) Tadakarata - tadAkAratA 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 (Tadhava). S-5/31. - - Tada bhava-- Intrinsic nature. Tadatmya sambandha tAdAtmya - Identical inherent relation. Tadubhaya vaktavyata tadubhayavakta-That very both prepositionality. Tadutptti - tadutpatti - That which pro duces. Tadvyatirikta-tadvyatirikta - That very Structural - * distinct. Tadvyatirikta noagama - tadvyatirikta no Agama that very distinct quasi revelation. Taijasa -- Luminous. Taijasa vargana - taijasa vargaNA - Non assimilable phosphoscence variform. Taijasa samudghata - taija sasamudghAtaElectric overflow, Phosphorescent extrication. Taijolesya - - Phosphorescence complex. Taijasa sarira - taijasa zarIra - Electric body, Luminous body. That which is the cause of brilliance or which is caused by brilliance, in the luminous body. . Taijasa vargana - taijasa vargaNA - Electric molecule, Molecules forming the 1

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(126) electrical body, Phosphorescent variform. Taksaka - 778 - Carver. Taksana kala - takSaNa kalA - Plastic art. Tala - 77 - Floor, Shell, Storey of a shrine, Vimana or gopura, same as bhumi. The south Indian vimana may have one storey or two storeys or three storeys and so on. The ground floor is called aditala 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 vaisesika (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 Tamahprabha (774:999) - That which has the colour of darkness is Tamahprabha. S-3/1. Tamas - 744 - The quality of inertia, Darkness. Tana - TI - Trunk. Tantrayukti - przyrt - Terms of scientific arguments. Tanu - 7 - Humid. Tanuvata-14418 - The atmosphere of thin air. Tanuvatavalaya - 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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(127) Kinds of tapa. - The means for obtaining nirjara 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) Vrtti parisamkhya, (5) vivikta sayyasana (6) KayaKlesa. (b) Outer consisting of - 1. prAyazcitta - Prayascitta, 2. vinaya Vinaya, 3. - Vaiyavrtya, 4. svAdhyAya- Svadhaya, 5. vyutsarga Vyutsarga, 6. - Dhyana. ( 1 ) anazana 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. avamaudarya - To sustain control to the will and the senses, to regulate disorders of vata, pitta and sle sma, the humours of the body, to secure self knowledge and meditation, eating with a limit or a little less than normal is avamaudarya. - 3. vRttiparisaMkhyAna - 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 vRttiparisaMkhyAna or numbering or limiting the items of food. 4. rasa parityAga - 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 rasaparityAga or relinquishing sweet es sences. 5. vivikta zayyAsana - To have ones bed, in separate and vacant rooms or caves or on rocks free from insect pests is vivikta zayyAsana 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. kAyakleza - 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 kayaklesa 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 saha 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. prAyazcitta is removing the evil ideas that are born of intoxication of woldliness. 2. vinaya is humility towards Gurus and masters. 3. vaiyAvRttya Personal attendance and other kinds of service to Munis who are weary, sick or infirm. 4. svAdhyAya is quickening of thoughts by concentration. 5. vyutsarga- 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. (128) - -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 papasu dana. Yoga- 131. cAndrAyaNa tapa - Chandrayana 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 candrayana 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 mrtyujhna (death conquering) and is pure on account of the due procedure having been followd. Yoga - 134. pApasUdana tapa - (Papasudan 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 samacari - tapa sAmAcArI - Deportment qua austerity. Tapasvi -- is the saint who practises long fasts etc. S-9-24. Tapasvi sangha - tapasvI saMgha - Congregation of ascetics. Tapasvi -- Recluse. Tapta tapo rddhi tapta tapo Rddhi - The power to burn up the bodily excrements internally. Tarka Inductiva reasoning, Tarkabhasa - tarkAbhAsa Induction fallacy, Logical fallcay. Tatpradosa - Spite against knowledge, censure. Tathakara -- The acceptance of the preceptor's world. Tathopapatti- tathopapatti - Positive con comitance. * Tatpratiyogi . tatpratiyogI This is different to that logical possibility on the occurrence of the other. Tatprayogya--Appropriate. Tattva -Reality, Nature of things, Tauto, Element. - * Tattvartha Tautogauge. Tattva jnana. Knowledge of truth. tattvArtha - Tautology, - T

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Tattva jnani- tattvajJAnI - Enlight ened. Tattvanirn in i su - tattvanirNinISu - One who wants to determine a truth. Tattvaruci - tattvaruci - Predilection for the truth. Tattvavicara - tatvavicAra - Analysis of doctrines. Tattvarthaf - Things ascertained as they are. Tattvopadesakrta - tattvopadezakRta - One who reveals the nature of things. Ta dana Tadapatra - tADapatra Palm leaf. (129) - Beating. Tadatmya - tAdAtmya ship of essential identity, Identity. Tala - tAla - Cymbals. Talavrnta--Palmyra bracket. Tamra patra - tAmra patra - Copper plate. Tamasabhava - tAmasabhAva - The sense of vindictiveness. Tamasika - tAmasika - Pertaining to tamas. * * - - Palm fronds, Tapach- Anguish, Agony. Tapa (1) The feeling of distress owing to disgrace is agony (Tapa) S-6/11. The relation Tapasa-14 - Hermit. Taranga - Weave design resembling the western reed - moulding. Taranga potika - taraGgapotikA - 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 - tathya - Factor. Tarakakrti - tArakAkRti - Stellate. Variation of Taratamya - tAratamya degrees. Tara - tArA - Star. - Tigin cha-faf - A lake. It is double the size of Mahapadma in length, breadth and depth. The lotuses are also double the magnitude of preceding ones. S-31. Tikta - tikta Tikta rasa - tikta rasa - Pungent flavour. Tilaka - tilaka Bitter. disign. Tipai - tipAyI - Tripod. Tiraskrta -f - Despised. tirobhAva Tirobhava - * A variety of turret Unmani festation. - Tiryagdik - tiryagdik - The transverse direction. Tiryaggati-factufa - Subhuman form. Tiryagloka - tiryagloka Transverse world, The middle world. - Tiryaggatyanupurvi - tiryaggatyAnupUrvI - Impelling the soul towards the place of animal birth. Tiryak-faf- Tilt, Sub human beings, Horizontal. Tiryak bhitti - tiryak bhitti - Cross wall. Tiryak ksetra - tiryak kSetra - Horizontal M region.

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(130) Tiryak vyatikrama - tiryak vyatikrama - Horizontal transgression. Tiryagvyatikrama - tiryagvyatikrama - 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. Tiryanca- * tiryaJca - Subhuman souls, Subhuman beings. Tiryak_gatyanupurvi - tiryak gatyAnupUrvI - Subhuman life course suc cession. Tiryanca gati - tiryaJca gati - Subhuman existence. Tiryan cagati prayagy anupurvi tiryaJcagati prAyogyAnupUrvI - Migratory form tending to animal existence. Tirbhukti- tIrabhukati - 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 - tIrthaMkara Same as Tirthamkara. - Tirthakaratva nama Karma-tefkaratva nAma karma - 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 setras. 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. tIrthaMkara 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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(131) the things of the universe, past, present 12. Vasupujya, 13. Vimalanatha, and future with all their qualities, modes 14. Anantanatba, 15. Dharmanatha, or aspects. The jaina tradition believes 16. Santinatha, 17. Kunthunatha, that there have been and there shall be infinite cycles of time on this planet. 18. Aranatha, 19. Mallinatha, Each cycle has two parts: one descend 20. Munisuvratanatha, 21. Naminatha, ing and other ascending. These are so 22. Neminatha, 23. Parsvanatha, called, because there is, during its 24. Mahavira. 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 Tirtharkara 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 Mahavirais, 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 Tirtharkara 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 Tirtharkara 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 Ajitanatha, Dharmanatha) - Sri Dharmanatha, the 3. Sambhavanatha, 4. Abhinandana fifteenth Tirthamkara, was born in natha, 5. Sumati natha, Ratnapur i (modern Raunahi)in district 6. Padmaprabha, 7. Supasva natha, Faizabad Uttara Pradesha, some miles 8. Candraprabha, 9. Puspadanta, west of Ayodhya. The name of his 10. Sitalanatha: 11. Srevansanatha. mother was Suvrata and that of his

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(132) father was Bhanu nrpa, who belonged to the Kasyapa gotra and the Iksvaku line of ancient Indian kings. Bhanu nrpa himself was a great king whose wife queen Suvrata, 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 sramana 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. tIrthaM snAna 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 aya - tIvra kaSAya - Intense affection. Ti vra parin ama - tIvra pariNAma - Intense feelings, Intense transform. Tivrabhava -- Intensity. Tora na--Ornamental entrance of numerous varieties and designs. Pediments arch, Arch. Torana sajja - toraNasajjA traves display. Trpti-fa-Gratification. Trn asparsa parisaha- tRNasparza pariSahaPain Inflicted by blades of grass. Trsna--Evarice, Non-satisfac tion. Tulag Eeighing balance. Tundila - Pot bellied. - * - (133) - Turahivadaka turahIvAdaka - Trumpet blower. - Archi . Tusamasabheinnam - tuSamArSAbhinnam - The word tusa masa stands for the concept that the body is absolutely distinct from the soul like the husk from the bean; Srutas agara gives a story on this gatha and explains that phrase thus Tusa masa bhinnam iti yatha "sarirat atma bhinnah." Tyaga - Cessation, Abstinence, Relinquishment, Abnegation, Abdication, Abandonment, Vitiated state, renunciation. Tyagi Abdicator, Forsaker. Tykta -- Abdicated, Renounced. Tyaga Giving up. Tyaga * tyAga - Gift is giving or bestowing knowledge etc. S-9/6. - Thapede Thala - Dish. - th (Th) - Ravages. d (D) DaityakaraJalacara- daityAkAra jalacaraAquatic monster. Dala Half petals. Dala salaka nanaguna hani - G zalAkA - ( nAnAguNa hAni) Various geometric regression. Dama - Restraint of mind. - - Damsa - Maska -- Insectbites. Danda - Stick, punishment. Danda chadya - daNDa chAdya - Straight ribbed awning cave projection. Dantedara torana - dA~tedAra toraNa Engrailed arches. dantidurga (Danti durga) - With the Rastrakuta monarch Dantidurga we see the ascendancy of Jainism in the Rastra kuta territories. He honoured one of the greatest figures in all Jaina history Acarya 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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(134) 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 - Darsana is some kind of cognition that intervenes between vyanjana vagraha and Arthavagraha Vyaftjana-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. Arthavagraha is a somewhat more developed consciousness that what we have in Darsana because in Arthavagraha 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 (Darsana) in scripture. The indescribable apprehension by the soul of the merepresenceofobjecthaving general and particular (qualities) is conation. G.J. 245, Gatha 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, Gatha 484. 3rafe gefa - Visual conation - From an atom, etc., up to the last (maximum) molecule (Maha skandha, are the forms of)material substances - that which sees them directly is the visual conation (Avadhi Darsana). G.J. 446, Gatha 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 Darsana 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 Darsana. 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. kSamastha tathA kevalI ke jJAna aura darzana kI fastoni - In Samsari Jivas, Jrana is preceded by Darsana. For this reason (in him), the two upayogas (viz. Jrana and Darsana) do not (arise) simultaneously. Dr. 44.

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(135) Darsanakriya - asfallshell - is the wish originating from infatuation to see beautiful forms. S - 6/4. Darsana (Sad)- Gyfa-(46) Six philo sphies, Buddha, Naiyayika, Samkhya. Jaina, Vedanta and vaisesika. Darsana margana - gpfa Arfon - conation soul quest. Darsana moha - GHHTE - Faith deluding Karmas. Darsana moha ksapaka - darzanamoha kSapaka - The destroyer of faith deluding karmas. Darsana mohani ya - Gimulee - Conation soul quest. Darsana moha - GEPAHTE: - Faith deluding Karmas. Darsana 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- darzanAvaraNa - Percep tion covering karma, Faith. deluding karma, Vision screening. Darsanavisuddhi - darzanAvizuddhi- 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. darzana aura jJAna ke yugapat athavA ayugapat hone ke viSaya meMmatavaibhinna (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. Umasvati, Kundakunda, Akalamka and Vidyananda are unanimous as regards the simultaneous occurence of conation and knowledge in the omniscient. Kundakunda has said that conation and knowledge operate simultaneously (Niyamasara 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 (Visesa-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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(136) tribute and to not by the knowledge attribute. darzanika racanAoM kA itihAsa - 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 Umasvati and Kundakundacarya. (1) Umasvati is claimed as a Digambara by the Digambaras and as a Svetambara by the Svetambaras. 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 "Tattvartha Sutra has had the honour of becoming a basis of numerous commentaries and subcommentaries both of the Svetambara and the Digambar sect. The Bhasya on the Sutras is regarded as Umasvatis 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 "Bhasya" by Umasvati 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 Slokavartika 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 ara, Pravacanasara and Pancastikaya. (III) The third period which opens with Siddhasena Divakar ($ vetrambar) 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 "Rajvartika" on the "Tattvartha sutra" of Umaswati and Astasati", a commentary of Samanta bhadras "Apta Mimamsa." He also wrote "Nyaya vinis caya, "Tattvartha Vartika - vyakhyanalamkara and numerous other works. 5. Vidyanand is, Digambar writer of the early part of the 9th ontury A.D. He wrote a commentary called "Astasahasri" on the "Astasati" of

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(137) Akalamka, and Tattvartha sloka- Among later miscellaneous writers vartika. "both polemical works of great Rajasekhara (1348 A.D.) wrote value to advanced students of Jaina "Panjika" on "Ratnakaravatarika of Philosophy. Ratnaprabha and Jinachandra (1350) A 6. Manikya nandin - another Digambar "tippana" on the same. The age may be author of the 9th century who wrote said to have closed with Guna Ratna. "Pariksa mukha sutra," 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 devasuri and Hemacandra (12th PLIGTG at sfaere - century A. D.) to Gun ratna (15th cen- Only one or two passages have been tury A.D.) Devauri (1086-1169 A.D.) traced in the Jaina canon which contain - Dr. Satis chandra) An elder contem- a reference to the Syadvada. They ocporary of Hemacandara wrote cur in the Bhgavat isutra andare quoted "Pramana-naya-Tattvalokalamkara" by the author of the past who says : and its commentary "Syadvada "sarvanayAnAM jinapravacanasyaiva nibandhanatvAt Ratnakara." 2. Hemcandra - (1088 - 1172 A.D.) a kimasya nibandhanamiticet - ucyate / nibadhanaM contemporary of Devas uri.Amostvo- cAsya"AyA (Skt. AtmA) bhante nANe ( = skt. luminous writer who besides writing Fri) 3 (351F)" gfa farsit some Dvatrim sikas "on the model of gautamasvAminA pRSTo vyAkaroti 'godamA NANe Siddhasena - Divakara's similar works niyamA dAtmani wrote a work on Jaina Logic called jJAnasyAnyavyatirekeNa vRttydrshnaat|aayaa puNasiya "Pramana Mimamsa," and further, (= skt. PIIT) ou fra FHU." he provided the Jaina readers with stan The Syadvad as found in the dard works on Vyakarana and Alamkara to replace those composed Bhagvat isutra consists of three propoby Brahmanas. He is therfore, called sitions only - those of 3ft (affirma"Kalikala Sarvaj fra "for his versatility tion), nAsti (Negation) and avaktavya Ratnaprabhasuri(1181 A.D.). He wrote (Indescribability) This "T|441 37090nt 'Syad vada Ratnakara vatarika, if & 34741 (31154), WRISTE A 3740 shorter commentary on the Syadvad (7 319), ngapa Biga Tahoo ratnakara" on Pramananayat- (37776 ) 3116 fa uit 3 fira" sfa. attvalokalamkara. Among other early references we have Mallisen asuri (1292 A.D.). The author one in Bhadrabahus "Sutrakrtanga - of one text the Syadvadmanjar i which Niryukti", and another in "Tatvartha is mainly a review of Brahma, Baudha Bha sya" which has already been noted. and Carvak, 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 Dvatrim sika. in the "Pravacana - sara" and

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(138) Pancastikaya of Kundakundacaryain the Aptamimamsa of Samanta bhadra, in the "Sanmati Tarka" and Nyay avatara of Siddhasena Divakara, in the "Tattvartha - Rajvartika" of Aklamka, in the "Tattvartha slokavartika" of Vidyanandin, in the "Prama nanaya tattva lokala mkara 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 Vimaladasa 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 saptabhamg i ever since it became a set of seven propositions instead of three. In regard to Nayas, their number has been variously given. The author of the Tativ arth adhigama sutra" first mentions five Nayas naigamasaMgrahavyavahArarjusUtra zabdA nayA : and next adds Adyazabdau dvitribhedau (1.35), but does not name these subdivisions. These are added, however in the Bhasya viz dezaparikSepI and sarvaparikSepI subdivisions of naigama and sAMprata, samabhirur3ha and evaMbhUta 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 "Anekantajayapataka" of Haribhadra, discuss only the more comprehensive proposition of "Anek anta" with speical reference to the problem of and paryAya, nitya and anitya, sAmAnya and vizeSa etc. As important as the Syadvada and the Nayavada but occupying a less specta cular place in Jainism, is its definition of reality- utpAda vyaya dhrautya yuktaM sat 11 which like the other two doctrines in a charteristic example of Jaina's Anek antav ada. Anuvada bheda darzanAnuvAda Dar's ana nuv -Vision relative types. Darsanatma - darzanAtmA - Jivas who have general knowledge of things, hence are called Dar sanatma. Dasa Dharma - - Ten virtues, Ten duties, Ten commandments. Dasa karana - dasakaraNa Ten operations. Das a Daya - State, Predicament. Compassion Dayamurti-f-Embodiment of * - - mercy. Dadhi - dAr3hI - 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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(139) Siksavrata. 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 Dana. 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 - (Dana - charity) (According to Somadeva)Dana 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) - Dana 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 sadhus 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 sas 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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(140) hospitality) - There are five classes of people who are entitled to bospitality: The Samayin, the sravaka, the sadhu, the suri and the Samaya dipaka. The Samayin is an adherent of the Jaina faith and may be a layman or a monk. The sravaka 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 mu la and uttara gu nas, that is, the entire range of the Jaina religious vows. The Suri 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. tIna prakAra kA dAna - (Three kinds of Dana) - Dana is of three kinds : rajas tamasa and saltvika. TEGIA - (Rajas, Dana) - Charity accompanied by self-glorification, momentary, casual and lacking in conviction is known as Rajasa. NHA GTA - (Tamasa Dana) - 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 tamasa. Aifraich G -(Sattvika Dana)-Charity is sattvika when hospitality is spontaneous and recipient worthy and when the giver has certain qualities, namely, faith, contentment, reverence, knowledge, liberality, forbearance and ability. The sattvika form of charity is the best, the rajasa comes next, and the tamasa is the worst. Y.C.P. 408. Danaveera - Taak - Philanthrophist Danasambandhi -dAnasambandhI-Dedicatory. Danantaraya - GALERII - Obstructive karma of gain, Gist obstructive karmas.

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(141) Dasidasa - Gratare - Men and women servatns. Data . Giai - Host. Datrvisesa - Grafarta - Superiority of the giver. Davagni - Grafia - Forest conflagra- tion. Dayaka dosa - dAyaka doSa - Taking food from an unclean or unseemly person. Dehayasti - Teufe - Coiffure. Dehi - CT - Embodied being. Desa - 21 - Part, Partial. Desa Katha - 2144 - Local gossip. Desaghati - draufa - Partially obscuring, Partially destructive. Desaghati prakrti - dyract usifa - Destroying configuration. Desaghatisparddhaka : dezaghAtI / sparddhaka-Kamicmatter which obscures only partially. Desakalanucitakatha-dezakAlAnucita 05911 - Inopportune talk. Desakrama - GP1564 - Successiveness in position. Desana - - Discourse. Desana labdhi - dezanA labdhi - Instructional attainment De's anugata - angora - Extended in space. Desavirata - dvirana - Partial vow, Those who oserve the small vows, partial abstinence. Desavirata gunasthana - dezavirata TUPPA - Partial vow control station. Desavirati caritra - dezavirati cAritra - Capacity for partial renunciation. Desa samyama - computer - Partial control. Desavadhi - Serafa - Partial visual knowledge. Desana - a - Instruction. Desana labdhi - ar gael - Precept attainment. dezanA labdhi- 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 Jhana. This may gaurantee progress for the Jiva along the rungs of spiritual ladder. This good fortune of obtaining instruction is Upadesa Labdhi or de sana labdhi. Desonapurvakoti - dezonapUrvakoTi 84 x 105 x 84 x 10` 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 vasi), the Peripatetic (Vyan tara), the Stellar (Jyotiska) and the heavenly (Vaimanika) beings. S-4/1. Taqur - Devapuja - 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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(142) 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. Devakulika - cafe107 - Surrounding chapel, small shrine, Subsidiary shrine facing 'bhamti. Deva ayu - da 37 - Divine age. Devacchandaka-devacchandaka - The dias of jewel. Devagati - caufa - Celestial form, Celestial state of existince, Divine life course. Devagati prayogya nupurvi - Taula ergat - Transmigrating force tending to celestial state. Deva kostha - da ne - Niche - containing image, Bracket. Deva mu dhata - a - Devotion to false divinity, Common follies. Devi - devata -691- Can - Pantheon. Devatabhasa- CAMTA - False deity. Devavimana - tafahrt - Celestial place. Devi katha - 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 Sveltambaras and Digambaras) Di nata - - Wretchedness. - The principal writers who have con Quranit - (Deepavali) - A clear cut tributed to the philosophical literature record is available that the Nirvana of of Jainism fall in two distinct lines, that lord Mahavira took place in that last of the Svetambaras and that of the Digambaras. While the Digambaras quarter of the night of the Caturdasi of insist upon nudity as essential in ascetic krsnapaksa of the month of Kartika, life, and question the authenticity of the i.e., in the early hours of the Amavasya; canonical works, recognised by the and both gods and men celebrated this Svetambaras, and while they are di occasion as the Dipavali 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 - dIrghavRttAkAra - elDigpala - far9169 - Lords of the quar Dosa - 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 - doSanirghAtanaDivasa - Foch - Time which is equal vinaya - Discipline qua eradication of to thirty muhurtas. passions. Divasa p rtbaktva - Fara gerora 3-9, Dosadhana - CUTET - Slandering. days, day separation. Drsta - Cel - Witness. Divyadhvani - divya dhvani-Omniscient Drstanta - Gere-Example, familiar revelation in the formofonkarasound, divine voice, miraculous divine sound instance. forming omniscient's preachings. Drsti - ste - Faith, heresy. Diksa - Sten - Initiation. Drstivadopadesiki - dRSTivAdopadezikI Diksita - Crema - Initiated. - Backed by spiritual knowledge. alfata - (Diksita) - Disksita is not Drsya 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 kala - 89 - Visual art. all creatures. Y.C.P. 421. Drsyamana - Gper17 - Visually. liptical. ter.

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(144) 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. dravya kI paribhASA - 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. dhrauvya artha ke binA utpAda aura vyaya saMbhava nahIM hai - 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.) paryAyoMkA utpAda vinAza hotA hai, dravyatva kA 062ft farang TET ZIT- in a substance some modification originates and some other passes away; but the substantiality neither originates nor is destroyed. guNa aura paryAya hI dravya nAma se kahe jAte - 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. dravya kI svayaM sattA hai - 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. dravya svayaM sattA hai - 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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dravya 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. Dharmastikaya. 2. Adharmastik aya. 3. Akasastikaya. 4. Pudgalastik aya. 5. Jivastikaya. 6. Kala. - (145) 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. Aka 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 pradesas (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 (Astikaya). Kala (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 vyavahara or practical point of view. From the Ni scaya or real point of view, kala 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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(146) a succession of events at all. This is all Dravya linga * dravya liGga - 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 . dravya parivartana - about the idea of time to us. It is of Matter cycle. course indivisible; but the Dravya pramana-509 44101 - Fluent kevalajnanin, the Arhat, the adept with measure. complete perfect wisdom actually realizes time; with its infinite atoms cov Dravya prana - 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 Pradesas Dravya punya.com you - Objective virtue. are innumerable, in Akasa (the Dravya puja - 504 57 - Physical pradesas 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). Kala (Time) has one bondage. Dravya mana-52977 - The mind qua (Prade sa). Thefefore, it is not (called) substance. Kaya. Dr. 25. selepe - On account of this disposi Dravya moksa - dravyamokSa - Actual separation of the karmas. tion there results the settling in the Dravya moksa - g24419 - The absoKarmic matter on the Jiva. This is lute annihilation of karmic matter and objective bondage or Dravya Bandha. dravya karma tathA bhAva karma - Karmas are the liberation of jiva from the physical substance is the objective moksa or generaly to be of two sorts - Dravya Dravya moksa. karmas and bhava karmas. For ex Dravya moksa - dravya mokSa - 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 Ghatia Bhava 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 Bhava - Karma, and that Bha vakarma and finally from nama 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 Bhava karma (the pot * Dravya niksepa - Go4 forma - Instalexisting in idea), and according to lation by substance vyavahara 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. papa whose nature is vious. an

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(147) Dravya parivartana - dravya parivartana - Dravyatma dravyAtmA -Jivaand Ajiva Cycle of matter. both are substances, hence are called Dravya - paryaya - 509 - Sub- Dravyatma. 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- dravya-zakti - Substantial Drstanta - CER - Example. capacity. Drstantabhasa - dRSTAntAbhAsa - False Dravya visesa - 50 fasta - Excel example. lence of the thing given. Drstivisarddhi- dRSTiviSa Rddhi - 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. Dravyatmaka - 5241646 - Objective. Dravyatva - gora - Substantiality. Dravyarthikanaya - Gereformeel - Dravyayoga * dravya yoga - 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 nirodhagamini pratipada. rent of karmas. dukhanirodhagAminI pratipadA - Path leading to dravyAstrava - That influx of matter which the cessation of sorrow. causes jnanavarn iya etc. is to be Duhkhadayaka - G:GG14- Pain inknown as Dravyasrava as called by the carnate. Jina and possessing many varieties. Duhkharupa - 8:0*- Irksome, Dr. 31. Disastrous. Dravyasrava - Goulara - As the con Duhkhahanata - du:khahAnatA - End of comitant of these effective states suffering. Karmic matter flows in towards the Duhkha samudaya - G:G4GH. soul, which flowing is Drayasrava or Causal chain of sorrow. the physical current of Karmas.

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(148) Duhkhaswarupa * duHkhasvarUpa - Irk- Diuratah ghrana rddhi - dUrata:ghrANa some. terase- Tele ordour prodigy. Duhpakva - G:9972 - Articles not well Duratah sparsanarddhi - dUrataH sparzana cooked or digested Duhkhi - goat - Afflicted. terase - Tele contact prodigy. Duhpakvahara - duHpakvAhAra - III Dura prakrsti - dUra prakRSTi - Distant cooked food. down tract. Durbhaga nama karma - durbhaga nAma Durasvadanarddhi-dUrAsvAdana Rddhiaff- That on the rise of which others Teletaste prodigy. are displeased with one, even though Durbalata - gatal - Deterioration. one is endowed with lovely form etc. Durbhaga nama karma - durbhaganAmakarma is the name - Karma of disagreeable- - Name karma of disagreeablenes: ness. S-8/11. Durdasa - Wretchedness. atafaitan - (Durvinita)- Durvin itawas Durdanta - 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 Durguna - gufo - Evil traits. that the celebrated Jaina grammarian Pujyapada 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- duSamakAla - 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 Duspraaidhana - 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 Duravarti - grant - Remote. Indian hisotry A. 76-77. Dusana - qqu - Refutation, ConfuDuh'sruti - G:fa - False scriptures. tation. Hearing evil. Dusama dusama kala - duSamA duSamA Duhsvara -5422 - Ill sounding voice, 16- misery misery period. harsh voice. Dusama kala - duSamA kAla - Misery Duhsvara nama Kamra - duHsvara nAma period. 06 - The opposite of pleasing voice Dusama susama kala - duSamA suSamA is the name karma of harsh voice. S-8/11. 11- Misery pleasant period. stion

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- Dusanabhasa - dUSaNAbhAsa confutation. Dusana and Du san abhasaaura dUSaNAbhAsa - Dusana (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 san abhasa), when the reasoning is really devoid of defects. N. 26. Duta dosa - dUta doSa - Obtaining food by carrying messages. Dvaita -- Dual. Dvandva - dvandva . Aggregative com pound. Dvayanu - A molecule of two atoms. * Dvara-GR Vignette. Dvaramandapa dvAramaNDapa bule, Porch. Dvara sakha R jambs. Dvara stambha dvAra stambha - 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 - dvitIya saMgraha kRSTi - Second collection tract. Dvitiya sthiti - dvitIya sthiti - Second life time. * * (149) - False - - Vesti Door Dosa-Vice, fault, dislike. Dosa ksaya - doSa kSaya Complete destruction of all defects i.e. Raga and dve sa. 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. Dvirupavarga - dvirUpavarga Dyadic square. Dviru paghana-f4- Dyadic cube. Dvirupaghanaghana - dvirUpa ghanAghana - Dyadic cube Non cube. Dvirupavargadhara dvirUpa vargadhArADyadic square sequence. Dvisthatva-for-Duality. Dviti yopasama samyaktva dvitIyopazama samyaktva 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 - dhana rAzi Positive set. Dhanusa - Arc. Dhanusa prstha dhanuSa pRSTha Arc surface. Dharma cakra - dharmacakra 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 bhutananda - dharaNa tathA bhUtAnanda These are two lords of Nagakumaras. 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 samnyasa - dharmasaMnyAsa - That yoga which is accompanied by the dissociation of all acquired virtues. Dharma dhyana - dharmadhyAna - Spiritual contemplations. Dharma kartta - dharmakarttA - The promulgator of the law. Dharma laksana - dharmalakSaNa - Efticiency movement. . (150) Dharma prabhavana - dharmaprabhAvanA Proclaim in the dharma. Dharmasthana -- The place for performing rituals. Dharma svabhava - dharmasvabhAva - The real essence of an element. - Dharmasvakhya ta tattva - dharmasvAkhyAta Truth proclaimed by religion. - Holy person Dharmatma - - age. dharmAstikAya 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 Vyavahara 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. - Dharmastikaya 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. Dharomopadesa - dharmopadeza - Preach ing. Dharana -- Retention, Recollection.

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(151) Dharana (RON) - Retention is the cause of unforgetfulness. For instance; This is the same crane which I saw this morning. S-1/15. Dharmopadesa - 74114687- Preaching is narrating moral stories etc. S-9/25. Dharmya - Etel - Virtuous concentration. Dharmya - Etel - The virtuous (righteous). Dharavahijnana . dhArAvAhI jJAna - Series of repeating cognitions. Dhatr dosa - UGTO - Obtaining food by teaching how to look after children. Dhatu - ETT - Metal. Dhanya - Epl - Denotes corn such as rice, wheat etc. Dhi 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 .dhruvaM udayI - 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 rekha - tata tall - Axicat line. Dhumara dosa - za to - Condemning what one eats. Dhumra patra - 45 - Incense bumer, Incense vase. Dhumraprabha (1994) - The earth which has the colour of smoke is Dhumraprabha. 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 muhurta Dhyana-41-Checking the ramblings of mind is meditation. S-9/20. IT ET 49 (The period of dhyana). The Jainas believe that the mind can not remain concentrated on a particular object for more than a muhurta (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 (chadmastha). Butin the case of those who have achieved omniscience, the problem of concentration of mind doesnot arise at all. The

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(152) omniscient need not apply his mind and think. It is therefore held that in case of omniscient, the function of dhyana 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 dhyana). Jinabhadra expounds four pxrequisite practices for Dharmadhyana- (1) The regular study for the achievement of steadiness and purification of the mind. (2) The Purification of the attitude (darsana) for the sake of removing the delusion. (3) The right conduct (caritra) for the purpose of stopping the inflow of new karmic matter and the destruction of the accumulated one, and (4) non-attachment (vairagya) for acquiring steadfastness - for qualifying oneself for dharma-dhyana. Dhyanasataka 30-34 35-36. dhyAna kAsthAna(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. Dhyanasataka 35-36. EZT ATU ITFT(Posture for concen- tration) - One may select any posture (asana) according toone's convenience. 219 at Fort Tore (The state of spiritual development for dharmadhyana) - The Dharma dhyana is possible only in the seventh stage where there is absolute absence of spiritual inertia (pramada) and the full expression of selfcontrol, on in the still higher stages up to the twelfth. Dhyanasataka 63. Tattvartha IX 37-8. According to Akalamka this Dhyana 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 dhyana. This Dhyana is not possible in the eigth and the higher stages because it is held that it is not possible in either of two laders (srenis). S.J.P. 284. uur - Pranayama * breath - control. FIER - Pratya hara - withdrawl of the mind. Herritara - Samarasi bhava. State of equality pestantur - Eki karan a - Unification. zubhacandra ke anusAra cAra prakAra kA dhyAna - (Four types of Dhyana according to subhacandra) - Subhacandra records four types of Dhyana viz. Pindastha, Padastha, rupastha and rupatita. Jitanarnava XXXVII-XL. fousta 82119 - (Pindastha dhyana) - 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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(153) 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 dharana (2) Then follows the agneye dharana 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 dharan a. (4) Then follows the varun iDharana 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 dharana 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. Janarnava XXXVII 28. padastha dhyAna 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 - rUpastha dhyAna 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. rUpAtIta dhyAna 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. Yogasastra 1/15. cAra prakAra kI mAnasika dazAyeM - (Four kinds of mental states) - Hemacandra distinguishes four kinds of mental states viz. scattered (vik sipta), Scatteredcumcollected(Yatayata), 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. zukladhyAna kI dazAyeM (The conditions of sukla dhyana) Forbearance, humility, straight forwardness and freedom from greed are the conditions of sukladhyana. Dhyanasataka, 69. dharmadhyAna tathA zukladhyAna - In the dharma dhyana, the mind concentrates upon the general features of worldly existince. But in the sukla-dhyana, the mind gradually shortens its field of concentration. The mind concentrates upon atom and becomes steady and motion

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(154) 82/17 atat (Two divisions of meditation) - Somadeva mentions two broad divisions of meditation, Sab ijadhyana (HQI484) and abijadhyana (statut 741). less. And on the attainment of omni- science, the functions of mind are completely annihilated. Dhyanasataka - 70. Dharmya dhyana - dharmya dhyAna - 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 dhyana 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 - Upaya 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 - Vipaka vicaya - Respecting the fruition of karmas. (6) fari faau (Viraga vicaya - Respecting things which engender the spirit of vairagya (sense of detachment); (7) Ia faara - Bhava vicaya - Respecting transmigration; (8)saMsthAnavicaya- Samsthanavicaya - Respecting the nature of the universe and the conditions of life therein. (9) 371 faepe - Ajfa 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 sabijadhyana 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 ijadhyana 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 (vyavahara 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 dhyana - feln - Righteous concentration. Sukla dhyana - zukladhyAna - Genuine concentration. Arta dhyana - 3117221A - Painful concentration.

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(155) Dhyana magna. 1646 - Contem- plative." Dhyata - 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. Brahmadevas 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. Naira tmyavada- 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). Uttaradhyayan Brahadv rtti P 534. Naisthika - 789 - Qualified. Naivedya puja - EUR 41 - Offering of food. Naksatra - 7877 - Constellation. Nakhakara kinari - nakhAkAra kinArI - Edge. Nakula - 7957 - Mongoose. Namrata - 740 - Humility. Navadha 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-Vergana - 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) Ratnaprabha (2) state of purity (IX) offering him pure Sarkaraprabha (3) Valukaprabha (4) suitable food. Pan ka Prabha (5) Dhumraprabba (6) Nana gunahani - nAnA guNahAni - Vari Tamah prabha.(7) Mahatamahprabha. ous geometric regressions. Jain stories Vol. II 179. Nanayoga duguna vrddhihani Narakanta - 7 - That which sthanantara - TARIM gyu arese Erft flows through Kesari's northern archPETIT - Various volution twice in- way is the river Narkanta. S-3/20. crease decrease transfer. Naraka gati - 7 ufa - Hellish form, Nali-718-24 minutes, 1/2 Muhurta Hellish life course. Trasanali - TRI - Channel for the Naraka gati prayogya nupurvi. mobile bios. narakagati prAyogyAnuparvI - Migratory form Nama karma - 7749- Genetic code tending to infernal existence. functional. .. Narakagatyanupurvi - narakagatyAnupUrvI Nama nik sepa - 774 fasta - Domina- - Movement of the soul towards the tion installion. place of infernal birth, Transmigratory Nama 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 Nasti . 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 (nava kevalaN.W.Frontier and liberated India from labdhiyA~)- Nine attainments about the their yoke. He was a patron of Jainism. Nandipada - 7G4G - Taurine. Kevala Jrana. At the keval i stage of development the following facts bapNandisvaradvipa - nandIzvara dvIpa - pen to the person The last island - Continent of the Jaina (1) The all peneterating Keval jnana Cosmography. which is the resut of annihilation of the Napu nsaka - 7044 - Eunuch. veil of knowledge. Napumsaka veda- napuMsaka veda-Neuter (2) The all illuminating perception or sex, common sex. Kevala darsana or ksayika 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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(157) (3) The all merciful attitude of the great spiritual harmony known as ksayika Abhaya Dana. (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 ksayika labdhi gain or income after Ksayika state. (5) Then this happy event introduced by Indras such as showing flowers over head is ksayika Bhoga. This is the consequence of complete annhilation of Bhogantaraya karma. (6) Similarly the introduction of Simhasana (lion thrones) Chatra, Camara etc. (umbrella etc.) is ksayika upabhoga which is the consequence of destruction of Upabhogantaraya karma. (7) Then the realisations of omnipotence. Ananta v irya which is the result of complete eradication Viryantaraya karma. of (8) Then by this complete destruction of the seven Mula Prakrtis (fundamental karmas) happens ksayika Samyaktva absolute belief in the true nature of reality. And finally ksayika 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. sapta prakRtiyA~ - The real immediate condition of salvation is the suppression or annihilation of the Sapta Prakrtis or seven fundamentals. Nava nava samvega - nava nava saMvega Ever growing fear of a worldly life. Nava padartha - - Nine fundamentals. Navaka samaya prabddha - navaka samaya Newly instant effective bond. Nala man dapa - nAla maNDapa - Same as valanaka or covered stepped entrance. Nava-ranga mahaman dapa - - raGgamahAmaNDapa - Maha mandapa with four central and twelve peripheral pillars so arranged as to enclose nine bays. Navini krta--- Rejuvenated, Renovated. Navonmesa - navonmeSa - Innovatio Naya naya Stand point, Parlia glimpses, purport, Paralogism. Naya (7) Standpoints - The nayas are the divisions of pramanas. Pramana is the source or origin of naya. Accepting knowledge derived from pramanna ascertaining one particular state or mode of a substance is naya. Naya is a partial view. - naya - - - - S-1/6. - 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 - nayavAda - The method of standpoints, The theory of standpoints. Naya - naya A naya is defined as a particular opinion (abhiprAya or abhimata ) 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 (vastvaMzagrAhI) about an object ( vastu ) - 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 Pramana. naya kI prAmANikatA - Vidyananda 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 Pramana. 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 (pramANa) 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 nayAbhAsa or kunaya or durnaya. dravyArthika naya paryAyArthika naya Relative aspect. Suddha niscayanaya and A suddha is caya naya zuddha nizcaya naya tathA azuddhanizcaya naya - Real aspect is subdivided into suddha and Asuddha. Real aspect. - (158) - - * Sadbhutaand Asadhuta vyavaharanaya - sadbhUta tathA asadbhUta vyavahAranaya Vyavahara Naya is divided into-A and asadbhUta - Each again determined as upacarita - and anupacarita Thus we have four kinds of Vyavahara Naya - (1) Upacarita sadbhuta (2) Anupacaritasadbhuta (3) Upacarita asadbhuta (4) Anupacarita asadbhuta. The term Vyavahara is added to each at the end. These six Nayas are specially employed in the examination of the characteristics of Atma. zuddhanizcaya naya (Suddha niscaya naya)That the soul is identically the same whether in samsara or in Moksa because of its intrinsic characterinstics of jana and Darsana is a statement according to this Naya. Asuddha niscayanaya - azuddhanizcaya - - To believe that the soul is characterised by gross emotions in its samsaric state is true accoring to. upacarita sadbhUta vyavahAra naya - The option that the soul has the chetana modification of Matijnana etc., is true because of the Upacarita Sadbhuta Vyavahara. That the soul has Matijnana, is relative and figurative though pertaining to a quality which is in a way real. Anuparcarita sadbhuta vavaharanaya - anupacarita sadabhUta vyavahAranaya That the soul has the modification of kevala Ji ana. This Anupcarita asadbhuta vyavaharanaya - anupacarita asadbhUta vyavahAranaya 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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(159) Upacartia asadbhuta vyavahara 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 asadbhuta Vyavah aranaya. Dravyarthika naya (Gopfefato 77) - Dravya means general or common, a general rule or conformity. That which has these for its object is the general standpoint (Dravyarthika naya) S-1/33. Paryayarthika naya (refurrera 79) Paryaya 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, Jar 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. Vyavahara 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 u 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 genderpusya. Taraka and Nak satra are of different genders. Yet these are used as substitutes. Irregularities of number are as follows. Jalmy apah, varsa rtuh, Amra vanam, Vama 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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(160) 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. Evambhuta naya (Tary74) - That which determines or ascertains an object as it is in its persent state or mode is called evambhuta 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. nayoM kA viSaya (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. nayavAkya bhI saptabhar3I kA anusaraNa karatA - 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 Pramana, 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 Pramana 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 (Pramata)The subject of allforms of valid cognition is the self, as known by direct perception etc. P. 7/55. nayavAda tathA saptabhaGgI- 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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(161) whereas saptabhangi relates to syn- thesis; Nayavada 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 Nyayavatara Siddhar si observes : "Syadvada is a corollary of Nayavada: 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. Vyavahara, Upacara, Asuddha, Asatyartha, Abhutartha or Paryayarthika 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 Pramana when syat 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) Dravyastika and Paryayastika 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 saMmati.,saMgaha (saMgraha) 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 (naya kA viSaya) - 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 sutra 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. Vyavahara - 29ER - Vyavahara is the process of examining the objects which are brought together under one class according to the different rules of

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That 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 Vyavahara Naya. Rjusutranaya 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 RjusUtranaya. (162) * Sabdanaya zabdanaya fasten sAdhanAdi vyabhicAra nivRttiharaH zabdanayaH (Tattvartha). kAlakAraka liGga saMkhyA sAdhanopagraha bhedAdabhinnaM arthaM zapatIti zabdanayaH zabdapradhAnatvAt (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. SamabhirU dha naya - samabhiruDha naya - This refers to merely synonymous which though interpreted account to their derivation may refer same identical thing. Evambhuta naya - evaMbhUtanaya - 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. Nayanabhirama - nayanAbhirAma - Visual Nabhicchanda - nAbhicchanda - An elaborate ceiling cared with the design of coffered cusps. Nabhiraya - nAbhirAya - 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. Nabhi raya 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 Naga phana - nAgaphaNa snake. Nali-Thirty eight and a half lava (M) make one nali. 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 - nAma pratyaya: - means the species of karmas indicated by the S-8/24. names. - * - -

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(163) Nama - 714 - Naming, Nomenclature. Namabhilekha - nAmAbhilekha - Label inscription. Nama karma - 774978 - Physique making karmas. Nama niksepa - 7 fakta - Installation by name. Nana - 7711 - Diverse. Nanyathanupapanna- nAnyathAnupapanaLack in necessary con-comitance. Naraki - FR - Denizens of hell. Naraca - Pria - The still inferior joint. Nari. Art - That which rises from Maha Pundar i ka and flows through its southern archway is the river nari. S-3/20. Nasika - hifa - (Literally nose) projected arched opening of a southern yimana. Nastitva - alfred - Negation, Non- existence, Not being. Nastika - Fifts - Nihilist. Natha van sa - 774 dit - Akampana, the king of Varanasi was the founder of glorious nathavan sa. has fast ashant (Nemicandra siddhanta cakravarti) - Nemicandra Siddhanta Cakravarti is the author of (1) Dravya Sam graha (2) Gommatas ara (3) Labdbi - sara (4) Ksapanasara and (5) Trilokas ara. THCHR - (Gommatas ara)-Gommatas ara is so named because it was composed for the reading of Camun da Raya who, was also known as Gommata Raya. 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) Badhayamana(that which is bound)(3) Bandhasvami (that which binds (4) Bandhabetu (the cause of bondage) and (5)Bandhabheda (the varieties of bondage). Dr. (Introduction XI-XII. Chroniconi - (Commentaries on Gommatasara) - Camun da Raya himself wrote a commentary on Gommatas ara in kanarese language. In the First verse of Gommatasara there is reference to the fact that Camun da Raya wrote in the popular language a commentary, named Viramartandi. (Gommatasara Karma kanda, verse - 972). One of the titles of Camun da Raya being Viramartanda. He named his commentary "Viramartandi," meaning "composed by Viramartas da. "This commentary of Camun da Raya seems to have been lost, and we only have a reference to it in another commentary, named ke savavarni yavrtti, by ke savavar ni, in the opening verse of which the author says. "I write the vrttion Gommatas ara from the Karnataka vrtti. There is another commentary on Gommatas ara, named Mandapra-bodhika, 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)- Labdhisara is a treatise on Labdhi, which literally

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(164) 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-(Ksapan asara)- Ksapanasara 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, Kasaya, Lesya, etc, and lays down the means by which Kasayas may be removed, Ksapana literally means destruction and ksapanas ara deals with the destruction of Kasayas. fari-(Trilokasara) - Trilokas ara 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 pratiSThApATha- Pratistha patha-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 Gommatasara. 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 nidrA darzanAvaraNa - Sleep vision screening. Nidra nidra prakrti - nidrA nidrA prakRtiDeep sleep configuration. Nidana salya - nidAna zalya - 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 nikacana, however these two are impossible. This is the difference between nidhatti and nikacana. Nidhatti karmas nidhatti karma - The karmas that are incapable of immature realization and transformaton are said to be in the state of nidhatti. . * Nigoda-badara suksma - nigodabAdara -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 itara nigoda. 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 ara - 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. Gath 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 nigoda is the portion of the eka nigoda jIva ke zarIra meM rahane vAle jIvoM 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 (Sadharana). They take their birth to Nigraha - Free - Refraining, Curbing. gether, live together and die together. Nigraha dosa . Fue aho - Defect of Their life span is very short. understanding.

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Nigraha sthana - nigrahasthAna sure, Syllogism fault station. Nihsanka-fi- Undaunted. (166) Cen Nihsan kita - ni:zaGkita - Freedom from doubt. Nihanksita - nikAMkSita - Freedom from desire for worldly comforts, Indifference to objects Freedom from anticipation. - Nikala parmatma nikala paramAtmA Who has no connection whatever with a material body and has become essentially pure. Nikacana dravya - nikAcana dravya Preservation fluent. - - nikAcanAkaraNa - (Nikacana 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 nikacana karana. Nikacita - nikAcita - The karmas that admit no change but follow their own course are said to be in a state termed as nikacita. 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 - ni:zIlavratatva - Non observance of minor vows. Niksepa-f-Placing, Installation, Attribution, imposition. Niksepa vidhi - nikSepavidhi - The rule of installation. Nik sepana-f - Mixing, Giving or injecting, Injection. Niksipta dosa - nikSipta doSa - Taking food placed over green leaves, Unsterilized water and the like. Nimantran a--Permission of endless regarding what is to be acquired for them. Nimba sad is a anubhagaf anubhAga - Energy equivalent to neem. Nimi sa-fif-Time what is made up of innumerable moments. Nimitta-fi-Purpose. Nimitta dosa - nimitta doSa - obtaining food by means of palmistry prognostication etc. Nimitta karana - nimittakAraNa - Instru mental cause, Secondary or auxiliary cause, Eternal causal agency, Field cause. Nimitta kartta - nimitta karttA - External cause. Nimitta naimittika - nimitta naimittika - cause and effect relationship. Ninda Ninhava - nihnava knowledge. - - Self censure. - Concealment of Nirakrta-fi-Refuted. Nirandhara prasada nirandhAra prAsAda Shrine without ambulatory. Niranubandha yoga - niranubandha yoga - Discontinuous yoga. Niranvaya--- The unrelated or unmixed. Nirarthaka - nirarthaka - 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 Nirbadhatah - Fafera: - Irressitibly. itself of karmas manifold. Nirakarana - FR1084 - Refutation. nirjarA-Nirjara means the falling away Nirakara - farroak - Indeterminate. of karmic matter from the soul. farchTag Nirakrta - Farerenca - Precluded. - Nirjara is of two kinds. The natural maturing of a karma and its Nirdesa - fader - Description of kinds. separation from the soul is called Nirdhana - Felefa - Pauper. savipAka nirjarA-and inducing akarma Nirdharana - Faru - Rendering. to leave the soul before it gets ripened Nirdis ta - Filge - Specified. by means of ascetic practices is called Nirgrantha-Faupaten - Passionless saint, Avipaka Nirjara. 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. Nirmana - farsfor - Formation of the Nirgrantha-Fooper - Passionless saints. body, Formation. Pulaka, Bakusa, kasila, nirgranthaand Nirmananamakarma-nirmANa nAmakarmasnataka 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 (Nirmana). 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 - nirgranthaliGga - 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. Nirjara - foto - Dissociation of Ascertainment. karmas, Eradication of karmas. Shed

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Nirni tavipaksavrttika nirNItavipakSavRttika - The fallacious rea son of the doubtful class. Nirodha -F- Restraining. Nirupalepa - - Stainless, Uncontaminated. Niruddha-F- Stopped. Nirukti-fe-Commentary, Expla (168) nation. Nirakarana - FRI - Preclude. Nirakrta - Rejected. nirvicikitsA - 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 - nirvikalpa - Without par * ticulars, Pure undetermined sensation. Indeterminate perception. Nirvikalpa jnana - nirvikalpa jJAna Indeterminate knowledge. Nirvin na - ffefour - Disgusted. Nirvisesatvavada - nirvizeSatvavAda - 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. Nirvyaksepa - nirvyAkSepa - Undisturbed solitude. Nirdes af Description of the true nature of anything, Instruction. Nirdes a-adesa ogha - - - Instruction-Detailed - Brief. Nirjaraf- Disintegration. Nirjara (Savipaka, Avipaka) Disintegration-Mature/premature. Nirjara - Dravya, bhava-fi (4, 4) Disintegration-fluent / Phase. Nirmalata nirmalatA Clearness. Nirmanaff - Growth. Nirupabhoga - nirupabhoga - Devoid of enjoyment. Nirvargan a Kandaka - nirvargaNA chlusch Provariform split. Nirvartana-fi- Prosubsidence. Niscaya alocana - nizcaya AlocanA 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 alocana or real confession. - - Niscaya caritra - nizcaya cAritra - Real right conduct.

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Niscaya caritra - nizcaya cAritra - 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. (169) * Niscaya moksa marga - nizcaya mokSaH-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 sayyasana - vivikta zayyAsana 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. Nisadya parisaha - niSadyA pariSaha - Discomfort of postures. Nisedika, Nisedhika - ffe, niSedhikA - Jaina memorial pillar. - Nisarga-Urging. nizcaya dhyAna - When a sadhu 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 ara, and it is the highest reality. Ibid, verse 598. - Niscaya pratikrama na nizcaya pratikramaNa - Real repentance. W Niscaya pratikramana - fiyaP pratikramaNa - 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 pratikramana. is ap Nisarga kriya - nisarga kriyA proval of injurious or unrighteous activities. S-6/4. - Niscaya pratyakhyana pratyAkhyAna - 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 pratyakhyana or real renunciation. Niscitta-fifa- Non living objects. Niskanksa-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 * Niskuta ksetra - niSkuTa kSetra - Mobile channel. Nisedha -f- Negation, Negative element. Nisedha pratiyogi - niSedha pratiyogI - Negative counterpart. Niseka -- Nisus, Cell. Nisekahara - niSekahAra - Nisus divisor, Two geometric regression set. Nispattiff - Consummation. Niskampata - niSkampatA - Steadiness of faith and austerity including self discipline and self control. Niskriyafif - 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, InjuncNisprana - Forum - Inanimate. tion. Nissvabhavata . nissvabhAvatA - De Niyanta - farema - Regulator. void of any intrinsic nature, Niyantr - forums - Controller. Essencelessness. Niyata - Farma - Determinate, Steady. Nistha - 1781 - Catholicity. Niyata pradesatva - farsa agarra - Nisthapaka -F108740- accomplisher. Fixed pointedness. Nitya - Fara - Everlasting Imperish- Niyativada - 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. Niskutaksetra (Frognereta) - Niskuta Nicagotra - MT - Low family surksetra is located in the topmost corner roundings, Ignoble inheritance. of the universe ontside the mobilechan- Niharasthana - NER TIF - Lavanel (Trasa nadi). tory. Nitya dravya - fira gom - Ultimate Nila - tits - Blue. entity. Primary or simple substances. Niti - ifa - Logic. NityaNigoda nitya nigoda-One sensed No agama- 1314 - Quasirevelation. souls with common bodies from eternity. Noagama bhava jiva (noAgama bhAva Nityasama - FFRAAT - Parity per sta) The soul taking the mode of a eternality permanence Eternalism. living being or the modeof human being Nityata vipaka-nityatA vipAka - With is noagama bhava jiva. S-1/5. unfailing fruition. No agamadravgykarma-noAgamadravya Nityatva - frira - Permanence. karma - Quasi attention privation aspect Nivartana - fact - Production. of karma. Nivasi . Frant - Dweller. No agama dravya/bhava niksepa - Nirvrtyaparyapta - nivRtyaparyApta - Po- noAgamadravya / bhAvanikSepa-Quasirevelation tentially developable. fluent / Phase installation. Nivetti - Faqfet - Cessation of activi- Noagamakarma no Agama karma -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. Noinriyavaran 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 vargana - 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 samasa - 9G-HATA - Foot class. No krti - golat - Quasi figuration, Pada tala - 9 781 - Soles of feet. Unity. Padartha - 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 - nyagrodha 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 - nyagrodha 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. Nyaya 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 - nyAya tathA yojana (One krosa) in length and peri carp is of size of 1/2 yojana (Two vaizeSika- They believe that liberation Krosas). 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 krosas) from the Nyasa pahara . 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 Nyuna - 17 - Negative, Short of, pillarshaft from the capital. Reminiscent. Padma dala - 48-6 - Lotus petals. Nyu nata. - The defect of insufficiency. Padma pi tha-YU - 118 - Lotus seats. Padma vallari - padma vallarI - 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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(172) Tara - (Padmasana) - 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 - ae - Forepaw. Paisunya - tp - Back-biting. Palsinyaripa - paizUnya rUpa - Spitful. Paksa - - Proposition, Fortnight, Subject, Minor term, Thesis, Argument, Frame. Paksabhasa - 97918 - Fallacy in argument. Paksa bhasa - 9791A - If that of which the major term or predicate (sadhya) is affirmed is opposed by evidence (LiNGga), the public under- standing, one's own statement, etc. We have that which is known as the fallacy of the minor term or thesis (Paksabhasa) of which there are many varieties. The semblance or fallacy or the minor term or thesis (Paksabhasa) 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 ones 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 (Samanya) and the particualr (visesa) 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). Paksadbarmata -999fat - Subsistence of the probans in the subject, Existence in the Paksa. Paksaikadesavrttivyapaka - - dezavRttivyApaka - One which exists in a part of the subject, but in the whole heterologue. Paksavipaksaikadesavrtti - 98vipakSaikadezavRtti - One which exists only in a part of the subject and of the heterologue. Paksa vipaksa vyapaka . pakSa vipakSa 21149 - When the reason is includent of the subject and heterologue. Paksavya paka aur vipaksaikadesavrtti - 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 . palya - Pit. Palya (464) - Palya is of three kinds, vyavahara palya, Uddhara palya and

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(173) Addhapalya. These are significant terms. The first is called vyavahara 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 uddhara palya, as the continents and oceans are numbered by the bits of wool drawn out. The third is addha 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 pramanamgula, 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 vyavahara 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 Vyavahara 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 uddhara 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 arpalyas make up one Uddhara sagaropama. The continents and oceans are as numerous as the bits in two and a half Uddhara sagaropamas. 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 addhasagaropama. One descending cycle of time consists of ten crores multiplied by one crore addhas agaropamas. 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. "Vyavahara, Uddhara and addha must be understood as the three palyas. Vyavahara 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 addhapalya. S-3/38. Pankti -if- Terrace, Tier. Pan cajatyah: Five varieties of reduction of fractions. Pancayatana - paMcAyatana A temple surrounded by four minor shrines. afusa Pan dita A learned man, Scholar. Pancarasika - paMcarAzika Rule of - five. - Palyopama - An innumerable quantity of years. Palyopama satprthaktva - palyopama sat gerard Pit simile set lying between 300-900. * Pan nathi - quest - 256 or 65536. paJcamahAkalyANarUpa pUjA - (Panca Maha Kalyana rupa puja) - 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 nirvana, the gods Indra, etc, are said Samaya of a new Avasarpini. 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 Mahakalyana. Dr. page - 114. eras, like the above. The time taken to pA~ca prakAra kA parivartana - Parivartana go through all this is a time cycle (Kala (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 - muhurta 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 setra Parivartana) 919 oferta - Thought-cycle. InnuSpace cycle - The time taken by one merable units of soul's yoga - sthana, soul in going once: found every single Vibratory activity make one anubhagapoint of space in the universe consecu bandha-Adhyavasaya-sthana or a detively, beginning from the foot mount gree of the passion which determines Meru. intensity of bondage. Innumerable X 3. Ora afrontar - (Kala Parivartana) innumerable, Anubhaga-bandhas make Time cycle - A soul is born in the first one kasayadhyavasayasthana, i.e, one Samaya or instant of an Avasarpini, degree of passion which determines the then in the 2nd Samayaofanother (next duration of bondage. Innumerable & or any other) Avasarpini, then in the Innumerable kasaya etc, make one third Samaya of a third and so on, till

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(175) Jaghanya-sthiti-bandha, i.e., minimum duration of bondage in a rational wrongbelieving person. This is Antah crore X crore sagars. One sthiti needs that the soul should pass through everyone of the innumerable yoga-sthanas, to earn one Anubhaga-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 - (Pancagnisadhaka). The true Pancagnisadhaka (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 kaprabha (449) - That earth which has the colour of clay or mud is pan kaprabha. Pai cayamadharma - paJcayAma dharma - The five fold law. Paricastikaya - paJcAstikAya - Five existent corporeal. Pan cendriya jati - qofst wifat - Birth as a being with five senses, five sensed genus. Parabhava - QAYTA - Alien quality. Parabhuta - 4401 - Different. Parabrahma - 4EUR - Homogeneous brahman. Paracatustaya - Magee - Other quaternion. Paradatrvyapadesa - Agiga14221Delegation of host's duties. Parade'sikatva - qafgretora - Enhancementof competence in attracting pupils to the right path. Paradravya-4504 - Alien substance. Paraghata - 4411 - Annihilation by others killing another being, Other destructive. Paraghata nama karma - paraghAta nAma 04 - That which causes destruction by means of other's weapons etc. is the name - karma of destruction by others (Paraghata). S-8/11. Parajugupsa katha - 4910241 77 871 - Contemptuous talk. Para kala - Solat - Alien time. Para kasthal 20181 - Swing. Para Ksetra. - The other world. Parama - 44 - Supreme Parama agama - parama Agama - 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 - 94EUR - 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 Nyaya - 44R|PT - Conclusion. Parama santi - parama zAnti - Unrivalled peace.

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(176) Paramananda - AM - Supreme To attribute creation to deity is not bliss. consistent with goodness, because with Parampara - 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 Paramatman - P4849 - The tran- rulers are not omniscient and scendental self. ommipotent, and they can not therefore Paramatma - 4649 - Paramatma 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 paramartha 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 Jrana (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 Paramatma (God) - Jainas donot deny goodness, for what would one think of the existence of God (Parmatman).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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(177) 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) Paramanu- R414 - An indivisible particle. Parama nu-Dravya / bhava. 9414 Gol / 979 - Ultimate particle fluent / Phase. Paramanu-R414 - Primary atoms, ultimate particle. Paramanu- paramANu - 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 murta 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 Paramanu-karan a/karya - 4414 - RUT oorf - Ultimate particle - Causal/Effectual. Paramartha - 447ef - Ultimate viewpoint transcendental. Paramarthasat. paramArthasat - Ultimate constituents, Transcendental realm of truth, The very true reality. Ultimately real. Paramavaga 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, Acarya, Upadhyaya, Sadhu. Paramukhodaya - sattva * nasa - w elca Hea / 779T - Other aspect rise state annihilation, Paraninda - nefires - Censuring others. Para Parivada katha - 94fa791Condemnatory talk. Parapakhandakatha-parapAkhaNDa kathAWrong belief gossip. Para pida katha - Ruci 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 - parasamaya sUtra - The sutras concerned alien doctrines. Parasa mgrahanaya - parasaMgrahanaya - Ultimate general standpoint. Para sattva - para sattva - The nature of other things. Paraspara vivikta dravya parya yaikantavada - paraspara vivikta dravya paryAyaikAntavAda - The composite view of identity and difference. Paraspara bhava - parasparAbhAva - Mutual non-existence. It Parasparanuviddha parasparAnuviddhaThe intigrated or the indissoluble. Parasparopagraha parasparopagraha means rendering help to one another. Parasta - Vanquished. Parastri sevana - parastrIsevana - adultery. (178) - Paraspara sraya hetvabhasa-parasparAzraya hetvAbhAsa - Mutually dependent hypothetic fallacy. Paratah: By some other. Parasthana alpabahutva alpabahutva - Other station comparability. Paratattva -- What is other than itself. - * - Paratva - Priority, Proximity, Precedence. Paravarti --Successively, Subsequent. Paravasa - Dependent. Paravadi - Disputants. Paravivahakarana- paravivAhakaraNa Bringing about marriage, The marriage of others. Bringing about or effecting the marriage of persons who do not belong to one's family. Paravyapadesa - paravyapadeza - Offering another host's food as if it were one's own. Parabhuta-- Assailed. Paradhina - na parAdhIna Dependent. Paramarsa - - Consideration. Paramarsa anumana- parAmarza anumAna - Syllogistic inference. Pararthaf - Subservient to an other. Pararthaniyata - parArthaniyata - Intent of well being of others. Parartha sruta (parArtha zruta) - The form of words constitute pramana for oth ers. S-1/6. Pararthanumana - parArthAnumAna - Inference for the sake of others, Syllogistic inference. A Pararthanumana parArthAnumAna 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. Parasparasrayatva - parasparAzrayatva Mutual dependence. Paratantra - paratantra - - - Conditional.

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(179) 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 - uffusti - Peripheral series. Parigraha - yfur - Accumulation, Possessons, Attachment to belongings, Spirit of appropriation. Parigraha katha . fue em - Talk about worldly objects. Parigraha parimapa-sfuef41To fix the size of acquisition. Parigraha sa mjia.fUE HI - The acquisitive instinct. Parigrhita - 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 - parihAravizuddhi - Conduct of pure and absolute injury, Refraining from himsa, Purity of non injury. Pariharavisuddhi kalpa . parihAravizuddhikalpa - The purificatory course. Pariharika - yfieifa - Enunciation. Parikalpita - ufafaya - Constructed. Parikarma - Yf4f - First division of 12th anga, Mathematical operations, Kundakundas commentary of satakhandagama. Parikara - Yfice - Subsidiary figures of an image. Parikarma bheda - parikarma bheda - Type of mathematial operations. Parikarma bheda san kalana - yfa GA - Types of mathematical operations - Addition. Parikarma bheda vyavakalana gunakara-fice 0494579 TUICAR - Types of mathematical operationsSubstraction, Multiplication. Parikarma bheda bhagahara-fiant bheda bhAgahAra - Types of mathematical operations - division. Parikarmabheda ghana - parikarma bheda 99 - Types of mathematical operations, Cube. Parikarma Bheda ghanamula - fiche 7189 - Types of mathematical operations - Cube Root. Parikarma bheda varga . parikarma bheda apof- Types of mathematical opeationssquare. Parikarma bheda vargamu la fanfita - Types of mathematical operations - square root. Parihasa - fere - Ridicule. Parimandala - parimaNDala - Globe. Parimana - yf419 - Magnitude.

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(180) Paroksa parimana - parokSa parimANa - Indirect measure. Pariman dalya - OfATOG64 Exiguousphericity. Parinamamana - pariNamamAna - Manifesting. Parin amana - ufura - Transformation, Fructification. Parinamana $ubha Asubha, 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. Parin nma (RUTH) - Mode - The condition (change) of a substance is a mode. S-5/37. Anadi parinama - 31fcufun - Abeterno transform. sadi parin ama * Hifa fullAbinitio transform. Parinama - Aparivartamana, Parivartamana-4f014 - 374 farinaparivartamAna - Cyclically unchangeable transform - Changeable transform. Parin ama suddhi - pariNAma zuddhi - The purity of Psychic state. Parin am i funt - Dynamic. Parin ami nitya - pariNAmInitya - Dynamically constant. Paripati - feyici - Trend. Paripurn endriya - ufyuffisa - With perfectly and fully developed sense organs. Paripusta - afiye - Stout. Pariraksaka yugala - parirakSaka yugala - Tutelary couple. Paritapana - fea144 - Distressormental suffering. Parisaha - fue - Affliction. Paris krta - Foto - Refined, Sophisticated Parisaha - fue - Afflictions, Hardships. Parisahajaya - Yf4642- Tobear with the sufferings of hunger etc. for the sake of dissociation of karmas is endurance. Conquest by patient endurance is * parisahajaya.' S-9/2. Paris ahajaya - Yf46577 - Conquest by endurance or affliction, Conquest of hardships. Parispanda - frcq - Vibration. Paristambh iya - f772974 - Peristylar. Parisuddha pratipatti - uffla ufarafaClear conviction. Paritapa - ufiane - Ailments. Parityakta or Parityajana dosa - parityakta yA parityajana doSa - 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. Parivada - qfare - Spreading false doctrines. Parives tita - ufafen - Enclosed. Pariksa - Chan - Investigation, Examination. Parita. Tla - Periphoral.

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Paritananta - parItAnanta - One kind of infinite. Paroksa --Invisible, Imperceptible. Parnavali - parNAvalI - Foliage. Paropakarapurna - paropakArapUrNa Philanthropic. Paroparodhakarana - paroparodhAkaraNa - Causing no hindrance to others. Parta - parta - Coat. Parva - Joint, Festival. - - Parvati yach - Peripheral. Parvati ya cattana - parvatIya caTTAna Rocky cliff. Parva (8400000) yrs. portion, Joint, Festival. Paryank Paryapti paryApta Completion, Developableness, Completely developed, Complete development of organs. Parityaga - Abstain. Paryapti paryApti - 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 - chaff - pUrNa - apUrNa - Development complete, incomplete. Paryapti nama karma - paryApti nAma -Name Karma of completion. Paryapti nama karma paryApti nAma That which causes the complete development of the organs and capacities is the name karma of completion. * * (181) 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-chffiqf, - Development finished, attained. Paryapti-A hara, Sari ra, Indriya, Svasocchyasa, Bhasa, Mana paryApta AhAra, zarIra, indriya, zvAsocchvAsa / bhASA-mana Development-Food, body, Senses, respiration, Language, Mind. Paryaya - paryAya Mode, Category - qafa (Paryaya - mode) - The variations of attributes are the modes. Alapa - P. 37. Guna and Paryaya - guNa tathA paryAya - Guna according to Kundkunda, a trait which is deeply embedded in the being of a Dravya and is therefore called - sahabhAvI, simultaneous or intrinsic. paryAya - 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. vizeSa - Specific. paryAya kI anivAryatA - 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 paryAya - 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 asvati : Substance is possessed of a thing and its nature. The difference qualitiesand modifications (guNaparyayavad 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, guna, nent and the changing elements within he categorically declares that paryAya 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 Divakara qui in the substance. as Paryaya, or a dual (ta) concept, Akalamka, for instance, holds at once designated by Divakara as Paryaya or that Gunas themselves are, or are iden- a dual (TG) concept consisting of two tical with paryayas. (ango ya distinct elements known as guna and eft:) and that they (Gunas) are also Paryaya, it does not impair the basic structure of the real in so far as it (the a distinct category from Paryayas, 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 (guNAbhAvAdayuktiriti cenArhatapravacanahRdayAdiSu Vadideva who endeavours to combiine JulyGir). the two elements in his Vadideva approaches the problem un- Bhedabhedavada in which Bheda is der consideration on the same lines as, represented severally by the peculiar but more consistently than : "The ques nature (svarUpApekSayA) of guna and of tion may be asked, "he abserves," Why Paryaya and 37 by a common resiare gunas and Paryayas, which are presumably the same, differentiate ? dence (SR191) of guna and Paryaya, the answer would be that while gunas in their inseparable togetherness in the always (ITHG1981) inhere in an en Dharm i. tity, Paryayas come one after another Paryaya-Dravya, bhava-9ef4-504 (Totalauguel). (Hence the two viz. Ta - Event-Fluent, phase. guna and Paryaya, 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- paryAyAstikAya-Group solute (de) because of the fact that of attributes. they are partly identical, which is not Paryaya n u-yojyopeksana-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- paryAyaikAntavAda - is the identity (377) between them (as Pure difference view.

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(183) Paryaya - Karana/Karya - yufa - ARUT / aprel - Event - causal / func- tional. Paryaya-Svabhavi/Kramabh avi - nefar - Fayrat / 58447777 - Event-co/ phased-order. Paryayami dha - paryAyamUr3ha - Deluded by modification. Paryaya - sakti - qafa pufos - Actual or active capacity.. . Paryayarthika - paryAyArthika - Reality to modifications. Paryayarthikanaya. paryAyArthika naya - Stand point of modifications, The aspect of change or development, Stand point of modes. The great unconditional time. Paryayarthika naya ( femfefas 79) Standpoint of modes. It refers to the constantly changing conditions or modes of a substance. Paryayasamasajnana - paryAya samAsa 319 - Event collection knowledge. Paryuda sa pratis 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. Pasutva vigama - qirafam4 - Extinction of animality. Patala - 4001 - Layers, Bar. Patalaka - 92870 - Baskets. Patan ga vithika - Yasaca - Grasshopper like. Patni - Tri - Consort. Patakara - 4210R - Scroll, Pattern. Patita-sata sthana - yf-- Casade, six station. Patra - 5 - Epistles. Patralata - ETHI - A frieze depicting. Patrasakha. patra zAkhA - Jamb of a doorway carved with foliage. Patta- EUR - Plain or ornamental band. Pattasala - TESIISTI - Main ball. Pattika - ufaft - Slablike moulding, A top - moulding Ridge, Course. Patti - ET - Band, Panel. Patravali - 519517 - Scroll, Foliage. Patra-Puspa - 93-909 - Floral. Patra sakha - 4724 - Leaf border. Patthara - Tren - Basalt. Pauranika - ukifua - Mythological, Mythical, Fabulous. Parurvaparya - Harper - Consecutiveness. Pavitra jnan nidhi - ufaa zafafer - Sarced lore. Pavitrata ufalant - Chastity. Pada pi tha - 46416 - Padestal. Pakasala - 4791T - Kitchen. Pakhan da - Yous - Devilry. Pakhandilinga- pAkhaNDIliGga- Insignia of false ascetics. Palaki.415707 - Palanquin. Palana - 41579 - To cherish. Pana - Y6 - Water, Liquids. Panimukta 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-pApa-jIva- Demeritorious Parinamika bhava - pAriNAmika bhAvasouls. Inherent nature, Natural activity of the Papa nirodha - 979 FRIET - Cessation soul, Transforming phase, Naturally of sin. transformingphase, The manifestations pApAstrava- Inordinate taste for worldly depending upon the soulalone are natu ral. things, impure emotions, bankering for and indulging in sensual pleasures caus pAriNAmikI buddhi - 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 Parisada - 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 courtPapopadesa - 441677- Sinful advice. iers. S-4/4. Paramparika - roy - Classical. Parakhi - Yra - Connoisseur. Parmarthika no - agama dravya Parsva * mof - Twenty third ksetra - Yr4fefas A BITA 529 - Tirtharkara of the jainas. Supreme gauged quasi revelation flu- tIrthakara pArzvanAtha (Tirthamkara ent quarter. Parsvanatha) was the twenety third Parmarthika pratyaksa - pAramArthika Tirthamkara of this age according to pratyakSa - Supreme gauged direct percep Jaina tradition. Modern researches have tion, Transcendental. now established with fair certainty the Parasparika sambandha - pArasparika historicity of Parsvanatha. He lived Hope - Inter connection. about 246 years before the nirvana of Parigrahiki kriya - ufulfech foten Vardhamana Mahaviraand was a Jina. - is preserving in one's attachment to There is no doubt that Jainism prevailed worldly objects. S-6/4. even before Vardhamana and Parinamika - yifufua - Inherent, Parsvanatha the last two Tirthain karas. Natural. Vardhamana was not so much the Parinamika - (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.(buddha tathA pArzvanAtha) the capacity inherent in the soul. . Gautama, the Buddha is said to have S-21. practised the ascetic practices of the Parsvastha - 480p Prone to laxity sramana tradition, like pulling the hair and the like. (KesaLuff cana). and fasting. He begged

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(185) for food in the tradition of Jaina practices of asceticism prevailing at the time of Parsva. The practices that the Buddha followed in the early stages of his ascetic career were this sramanic practices, prevailing in the Jaina codes of ascetic life from the pre-Mahav 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 parsvanatha. 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 sravaka', following the tradition of Parsvas teachings. It is therefore, clear that Parsvas 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 Parsvas teachings. The custom of Varsavasa refered to in Mahavagga must have been influenced by the Parsva cult. Tirthamkara Mahavira is said to have mentioned that he was preaching what the earlier Tirthamkara parsva preached. Tirthamkara Parsvanatha was the predecessor of Mahavira and Parsva tradition was prevailing at the time of Buddha and Mahavira. Tir. 1-2. pArzvanAtha - Parsvanath 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 Parsvanatha 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, Parsvanatha 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) Aryikas or Sadhvis, i.e., female ascetics; (iii) Sravakas, i.e., male laity and (iv) Sravikas, 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. pArzavanAtha - Parsvanatha is supposed to have attained nirvana about 250 years before the nirvana of the 24th Tirthamkara Vardhamana Mahavira.

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(186) He was the prince and the son of Asvasena, the king of Banaras. His mother was queen Varmala or also called Vama. 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 nirvana. Tir. 2. pArzvanAtha kI zikSAyeM - (Teachings of Parsvanatha) -Parsvanatha formulated four vratas-I-abstinence from injury to living beings (Sarva pranati kramana-viramana, 2. Truth speaking (Mrsavada viramana) 3. Not accepting what is not given (adattadana viraman aand 4. (Sarva Bahisthadana viramana) 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 Mahav 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 Mulacara (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 - pArzvabhAga - Lateral face. Parsvakona-a-Side edge. Paritapiki kriya - pAritApikI kriyA - is causing pain to the living. S-6/4. pArvatI - Consort of Siva of the Hindu pantheon, mother Goddess. Pasana pASANa - Sandstone. Patimukhoddesa - pAtimukhoddesa - Reci tation of monastic code. Patra Recipients. Patra visesa - pAtravizeSa - Superiority of the recipients. . * * Pavapura - (pAvApura) Lord Mahav ira attained Nirvana in a park, near pavapura, 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 - pihitadoSa - Taking what is covered with green leaves and other such things or even with heavy thorugh prasuka (pure) articles. Pinda fque - Lump. Pin dali - piNDalI - Shank Pipasa pipAsA - Thirst. Pis tapesana - piSTapeSaNa - The act of grinding what has already been ground to dust. Pita - Yellow. Pitalesya - pIta lezyA - Yellow com - plex. Pitha Socle or Pedastal base, Podium, Basement, Terrace. Polish - pAliza - Embelishment. Posaka - Outfits. * - -

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(187) Prabh a . 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 necessarPrabhasvara - y10 - Luminous. ily implies that the englightened person Pithika - alfo 47 - Entablature. should not be confined to any particular place. He must go about from place to Prabha vali - 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 Prabhavana, 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. Prabhava- 4419 - majesty, First term, Pracala -Yami - Drowsiness, sleep in Variant sitting posture. Prabhavasali - 4412ST - Virile, Pracala-pracala - YASI-TEC - Glaring. Heavy drowsiness (Intense steep in sit ting posture) Prabhavi - 9101 - Arbesques. Praca n dana - YoU57 - Anger which Prabhavana - 491971 - Propagation provokes anger in others. of teachings ofjina Publishing the great Pracaya - Taza - Conglomeration, ness of Jaina doctrines. Common difference. prabhAvanA - The self which mounted on Pradaksina - teleron - Circumthe chariot of knowledge roams about bulation. as it pleases (shedding the light of wisdom), is to be considered a right Pradaksinavarta - 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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pradeza - That portion of Aka's a which is obstructed by one indivisible atom is known as Pradesa. Dr. page-29. pradeza - Prade'sa is obstructed by one indivisible atom of Pudgala and can give space to all particles. Dr. 27 Pradesa - pradeza (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. Pradesa bandha - pradezabandha - Space bondage of separate spiritual shifting, Point bond, Particle bond. Pradesa bandha - pradeza bandha - Determining the quantity of karmas is spacebondage. S-8/3 pradezabandha That is, the number of karmic molecules which attach to the soul. Prades atva - - Pointedness. Prades odaya-- Non affecting rise, Point rise. Pradesa pracayatva - pradeza pracayatva 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 pradhAnatA - Preeminence. Pradipta -- Glowing. Pradhvansabhava - pradhvaMsAbhAva - Subsequent/post/posterior non existence. Praphulla - Jubilant. Praganana anuyoga dvara - pragaNana anuyogadvAra - Mathematical measure study. Prahina - - Suppressed. Prajnaptif- Sum of opinion. Prajaptisat- prajJapti sat - Subjective notions. - * * Prajna-Wisdom, Reasoning, Extra ordinary learning, Intuition. Prajnapani -- Informatory. Praj nasramana rddhi - prajJAzramaNa Rddhi- Intellect ascetic prodigy. Prakarana --Discursive treatise, Expository treatise. Prakarana sama - prakaraNasama - Countervalid. Prakara nasama prakaraNa samA Parity per neutralisation. Prakata Prakatata - prakaTatA Manifestation. Prakara prakari bhava - prakAra prakArI Substance attribute relation. * - Emerged. - Prakasa - Illumination. Prakasa sakti - prakAza zakti - Light energy. Praka sa svabhava - prakAza svabhAva Luminous nature. Prakasamana - prakAzamAna - Resplendent.

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(189) Praka sapu nja - 441210st - Lighting Prakrti vibhaga - Mula / Uttara - flash. wepfa fa mi - 199 / 3TR - Configuration Praka sana - 1949 - Exposure. type-primary/Secondary. Praka'sya - 4199 - Liable to be re- Prakrti-Svodaya/Parodaya- uefavealed. svodaya / parodaya - Configuration - Own Prakirnaka - 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. Prakrsta - Yese - Abundance. Prakrti-samkrama yogya - yeh far Hisha Prakrstartha - yeneref - Ultimate stres - Configuration able to transit. meaning. Prakrti-Sapratipaksi * Tepfa 18Prakrti - ugofa - Primordial matter, fargent- Configuration with counterpart. Ilustration. Prakryia - yfe41 - Process, Operation. Prakrti - uefa - Nature. Prama na-Ganana, Laukika, LokoPrakrti - uansfer - Physical existence. ttara - 4419- al-circ i plantare Prakrti-Anandi-sadi-yofa-3761fa- Mathematical, universal, Post UniverHif - Configuration ab a eterno / Ab sal measure. initio. Pramattasamyata- pramatta saMyata - Stage Prakrti bandha - yola - That is of imperfect vows. S-9/1 nature of Karmic matter which has Pramana - 4414 - Bodily stature. invested the soul. Prama na-Dravya, Ksetra, Kala - Prakrti sattva - uefa #ra - Configu 4471-924, 95, TTS - Measure-Fluent, ration state. Quarter, Time. . Ksetravipaki prakrti -alfaut Pramana - Bhava, Phase, Purport. yen fa- Quarter ripening configuration. Prama na-Phala, Iccha, Labdha, Prakrti-Pup ya/Papa - 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. Prama na-Yojana/Ras i Nakya - Prakrti bandha - prakRti bandha - Type 14-15, TFT, arcp - Measure yojan/ bondage, Configuration bond. Set/Sentence. Prama na-Saptabhangi - 940 1997Prakrtibandhapasarana- prakRtibandhA 497- Measure-Seven combinations. TARU - Configration bond reduction, Prameyatva guna-yuta tu - MeaConfiguration bond regression. surable control. Prakrti-Dhruva/Adhruva - Yofa Prakrti-Ghati-Aghati - yepfa aifa, ya39a - Configuration polar/Non 3tafa - Configuration Destructive - Polar. Non destructive.

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(190) Prakrti raman iya - santa muita - Pramana - 4419 - That which knows Picturesque. rightly, that by whichanything is known Prakrti-Santara-nirantara-sofa- or knowledge alone is prama na. S. 1/10 HITR/ FARCT - Configuration Discontinuous / continuous. Prama na * 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 - Prama na - A prama 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 - bhAvavipAkI knowledge of the Prama na type. uefa-Birth to death ripening configu Sapta - P. 19 ration. pramANa- Theknowledgeofreality which Praksepa - 7874 - Projection. enlightens the wbole of it simultaneously Praksepaka - 44 - Projector. is the Prama na. Praksepabhagahara - 499-MER- WAT 7811 747 519 KPET - Relation Proportionate divisor. between the naya and Pramana types Pramattasamyata * pramattasaMyata - The of knowledge - A prama na has a difAscetic of sixth spiritual stage. Those ferent taste (essence) from the aggrewho perform their duties, but who are gate of nayas. Paica, 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-pramatta yoga-Passionate the two is the Prama na. vibrations. Paica - 665. Pramatta yoga - 44 UMT - Pramatta A naya is not admitted as an antithesis connotes passion. The person actuated of a Pramana 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 Prama nas. A nayais neither a Prama na Pramattavirata - pramatta virata - Imper nor an antithesis of Prama na, being free from contradiction. fect vow. Pramada - YHTG - negligence. (Naya - verse 10) Pramada - 4416 - Negligence, It is Nayas are the parts of the Prama nas. included in misinterpreting the injunc sloka 1.6.5. tions and indifference to observe them. pramANa kI paribhASA - In the Jaina tradiIt is indifference to laudable activities. tion Siddhasena Diva kara and Acarya S. 8/11 Samantabhadra define valid cognition by pointing out that it is its nature to

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(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 mva 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 Aneka nta itself is aneka nta, that

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(192) is in certain spheres it operates and in certain others it does not. pratyakSa ke do bheda - 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 Jmana, Manah-paryaya Jhana and Kevala-J Ta 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. indriya pratyakSa ke bheda - According to Akalan ka and other Jaina logicians sense perception can be analysed into four stages - Avagraha, 'Tha' avaya and Dharna. 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-ma tra-darsana). This indeterminate cognition then develops into the determinate cognition of the object. This is called avagraha. Tha is defined by Akalanka as the striving for the knowledge of) a specific characteristic of the object cognised by avagraha. This Ina is different from doubt for the reason that it positively possesses the elementofascertainment, The definition of avaya given by him is as follows. Avaya means the ascertainment of the specific features of an object. In other words, ava 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 Dharna as the condition of recollection, a condition called Samskara (trace). But this samskara

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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 Upadhyaya Yashovijayaji seems to subsidence of the karmic veil, there is reserve the term Samskara 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 samskara or va sana should not be considered to be of the nature of avadhi-jma 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 jiana, Manahparyaya-jwana and beyond the universe, that is, in the space Kevalaj mana. According to the Jainas, outside the universe (alokaka 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-jiana 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-jwana 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 Rajvartika 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 avadhijJAna - 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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(194) mind substance. The direct apprehen- sion of the modes of mind is called manah-paryaya-j wana 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 jnana, 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. Pujyapada 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. Umasvati 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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(195) prama nas advanced in this connection. nirvikalpaka pratyakSa - Indeterminate sen sory cognition or pure sensation. nirvikalpaka pratyakSa ke viSaya meM jaina dRSTikoNa - 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 ( pratyakSa pramANa) 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 (pratyakSa pramANa) 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. savikalpaka - Determinate. avibhaktaAlocana - Indeterminate perceptual cognition. U-Immediate cause. bodhAbodha svabhAva sAmagrI - Aggregate of the conditions physical and cognitional. vaizadya - Vividness. savikalpaka jJAna kA prAmANya - 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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(196) 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 Sadhya 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 sa dhya. Thus as a hetu's necessary connection with the sa 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 Prama 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. bauddhoM ke trairUpya hetu kI akalaGka ke dvArA AlocanA- 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 Sadhya) but nothing can be other than everything; Similarly, a Vipak sa must 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 trairupya and the Nyaya-Vai sesika thesis of Hetu pa ficarupya. Akalan ka asks the Buddhist logician to point out a paksa is Akasa orka la. Theinference takes the form. In this Akas a the Robin i constellation will appear in the next moment because at present there rises in

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(197) this Akas a 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 sa 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. he tvAbhAsa - Fallacies of reason (Hetva bhasa) hetvAbhAsa ke viSaya meM akalaGkakImAnyatAAkalan 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 akificitkara. 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. prama na is its fruit. . P. 5/1-2 HATUT I Phat mo at ta - It is of two HAITATA - Aprama 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 prama na, e.g., its nature fruit of all the Prama 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 prama 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 Prama nahas been considered with refstood to be the fruit of the Prama 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 prama 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 prama 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 Pramapa - 44147 GT regarding its fruit. P. 418-419 UHIUT as Falth UTARA - The fallacies 469-The immediate effectof prama 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 prama pa * 440 FT consisting in sam a 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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(199) 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 pAramArthika pratyakSAbhAsa - That which (falsely) appears as transcendental di- rect experience (pAramArthika pratyakSa) 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 smaraNAbhAsa - 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. pratyAbhijJAnAbhAsa-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 anumAnAbhAsa - 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 (a)pratyakSa nirAkRta sAdhya dharma vizeSaNa - 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 (ya)svavacana nirAkRtasAdhya dharma vizeSaNa- knowledge. Direct knowledge is the There is no pramana (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 Pramata -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 inPramana-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 - pramAdA-carita - 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 Pramana Nrpaya * 4419 farofa - trasfers that tr i - The senseFixing the size. qualities of touch, taste, smell, colour Prama 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 Bhavanas, Ksapaka - soul? Sreni, 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 . Prasamsan i ya - mitita - Plausible. is Pratyak sa, direct or immediate. Prasamsatmaka - uztair4th - EuloPrama pa pada - 44997 - Measure gistic. foot. Prasan ga (Ati) - Befatto - Reductio Pramana samuccayavada - pramANa ad absurdom. samuccayavAda - According to this vada Prasasta - Yle - Graceful manner, perception explicity gives diversity al Gracious. though unity is implicit in perceptual Prasastagati - prazasta gati - Graceful truth. Praman abhasa - TH109TH - Prasamsa - YRIAT - Commendation. Shamsimulations of valid cognition, measure fallacy. Prasamsa - yritt - Admiration - Prama na-swartha/Parartha- 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 - pramoda - 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. Pramukhata . when - Predomi Prasastavihayogati- prazasta vihAyogatinance. Pleasant gait, Graceful movement. Prarupana - 444911 - Presentation. Prasasti - qafe - Colophon. Prstha bhitti - yofufer - Hind wall. Prasravana - yaqu - Urine. Prasana - HR - Diffusion. Prastara - UKIR - Entablature of the Prasama - 4914 - Complete suppres south Indian vima na, Dispersion, sion, Calmlessness, Serenity, Tranquil. Spread, distribution. prazamarati prakaraNa- Umasvati's famous Prastara sayya. prastAra zayyA - 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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(202) Prsthabhaga - yom - Obverse, Prthvi kaya - gezichta - Earth body, Rear. Life in earth body, Earth creature. Prsthabhitti - yo fufe - Hind wall. Pratibaddha - false - Tied. Prasupta dasa-prasupta dazA - Dormant Pratibandha - ufarcpet - Restraint, state. Impediment, Apprehension. Prama nabhasa-TATUNITA - Praticcheda - ufrosa - Corresponding Pramana-Fallacy. section. Prasajya pratisedha - gyva yag- Pratibimbana - ufafas - ReverberaDirect negation. tion. Prasangadosa- prasaGga doSa -Reduction Pratijn a - ufagil - Thesis, Vow,Promad absurdom fallacy inconnected argu- ise, Proposition. ments. Pratijn a-Anantara-Vibhakti - ufasilPrasangasama . 471 - Parity 34R / faufort - Proposition-Shifting/ per interrogation. 'limitation Pratara - UCR - Oblong. Pratijn a virodha - ufcit fasta - Pratara-Jaga/Rajju - Y-M / The Opposing the proposition. Area-Universe / Rope. Pratijna samnyasa - pratijJA saMnyAsa - Pratara ngula - YARISI - Square Renouncing the proposition. fingerbreadth, Finger squared Pointset. Pratijna hani - yastelo - Hurting Pratara samudghata - TR 4GAO - the proposition. Area extrication. Pratikramapa - yfish4u - RepenPrataraval i - yarrach - Trailsquared tence. Expression of penitence by utterinstant set. ing; my deeds be condoned, is Pratadana - YASAl - Onslaught. repentence. S-9/22 Prathaktva - Yerca - Separation. ufish401 - Pratikramana - RecountPrathamaksana bhavi . prathama kSaNa ing the unexpiated sins and repenting 94797- Arising at the first moment. for them. Prathama samgraha krsti - prathama . Pratikulata - ufaracal - Contrariety. Live qfe - First collection text. Felle u - The householder's life Prathamanuyoga - yerhrgento - First has been divided into eleven stages or Pratimas. These Pratimasforma series study. of duties and performances, the stanPrathamopasama samyaktva-2 dard and duration of which rises peripazama samyaktva - First subsidential right odically and which finally culminates belief, First subsidence serenity. in an attitude resembling monkhood. Prthvi jiva-yaituita - Life tending Thus the Pratimas 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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(203) ception of eleven Pratim as 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 Pratima, 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 Pratima - i.e. keeping up the twelve vows and the extra vow of Sallekhana. (iii) Frifa yfiht - Samayika 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) sacitta tyAga pratimA-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) brahmacarya pratimA-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. Pratipati-avadhi - ufayfa 3tafa -. Counter falling clairvoyance. Pratipati manah paryaya - ufafaha: yepy - Counterfalling telepathy. Pratipa dyama na - T18147 - Proceding, present at first instant. Pratipattika jnana - ufauferat 317 - Confirmed knowledge. Pratiratha-foret - Projection coming between the bhadra and karana. Pratistha - ufret - Fixing. Pratir u pana - yfeira 40 - Modelling. Pratis tbita - ufarsa - Enshrined, consecrated. Prativadi - sferarci - Adversaries. Prati kara - core - Palliative. Pratyakhyanavarana kas aya-pl khyAnAvaraNa kaSAya - Total vow preventing passions. Pratyagala - MIST - Antigulp. Pratyaval i-rurari - Second trailor anti trail. Pratyayik i Kriya - yrrutett fehen - is the invention of novel sense enjoyment. S-614

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(204) Prana.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 paryapti and prana. Taffet 71941 yr PR - Paryapti 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 vikriya - 999 farsfiel - Separable transformation. Prthvikaya - gezichra - Earth bodied. Pratibadhyapratibandhaka bhavapratibadhya pratibandhaka bhAva - Theobstructive opposition. Pratibandhita - frafen - Circumvented Pratibhasa - yfer - Phenomena. Pratibhasita - ufauftra - Envisaged. Pratibuddha - ufaqes - One with discriminative knowledge. Prati drstantasama . pratidRSTAntasamA - Parity per counter instance. Pratiji vi - sfarsiteit - Negative. . Pratij na - ufafli - Proposition. Pratijnahani - sfa5leifa - Abandonment of the thesis. Pratikramana - yfishu - Repentence, Recounting the unexpiated sins and repenting for them. Pratiksana Parinama - uforama - 0174- Momentary modification. Pratiksana vina's i bhava - ufalator fanisiteta - Perishing moments. Pratilomitva - ufafia - Inversal. Pratima - ufam - Image, Idol, Icon, Colossi. Pratima sthana - pratimA sthAna - Postures. Pratima vijnana - yfem fagita - Iconography. Iconography. ! Pratimukhi - yauat - Opposing. Protipaksa - sfargen - Counterthesis. Pratiniyata vacya vacaka bhava - ufafrin 0124-argo, 1979 - Every distinctive meaning needs a distinctive word. Pratipatti - ufaufa - Continued cognition. Pratiphalana * wf14549 - Consequentialities. Pratiprcchana - ufayett - Critical enquiry, Confirmation of permission or obtaining a fresh permission for what has once been refused. Avasyaka Niryukti V. 697 Pratirupa and Apratirupa - pratirUpa tathA apratirUpa - These are two lords of Bhutas. S-416 Pratirupaka vyavahara - ufaranga 2496R - Adulteration. Pratirupaka Vyavahara . pratirUpaka 29ER - Deceiving others with artificial or imitation goods.

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good. (205) Pratir upana - UF44 - Modelling. Prativadi - yfirgrit - Opponent. ' Pratisalaka Kund-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- pratItyasamutpAdaPratisarana - ufory - Pursuit of the Dependent origination, Casually deter mined. Pratisevana - udahi - Transgres Pra i cchaka-udaga - Guest monks. sion. Pratidrstanta sama - sfarceraria - Pratisedba - ufania - Negation. Balancing counter example. Pratis tha - umor - Fixing, Conse- Pratighata - yana - Obstruction. cration. Pratishatarahita-pratIghAtarahita-WithPratis thapana - sf147 - InstallFratis thapana - SI8147 - Install- out impediment. ing, Placing things, Consecration. Pratyabhijnana - pratyabhijJAna - RecogPratis thapita - umef-Enshrined, nition. Consecrated. Pratyabhij nana - raffin - RecogPratisthapana samiti . pratiSThApana nition - This is that only' is recognition. ufafa-Disciplineindepositing excreta. S-5/31 Pratisthapana - yfer 1991 - Counter Pratyaksa-yr - Direct knowledge, demonstration. Perceptual, Visible. Pratis thita - ufaisa - Consecrated, Sakala Pratyaksa- h ra-ComEnshrined. plete direct knowledge. Pratisthita pratyeka - pratiSThita pratyeka Vikala pratyaksa- vikala pratyakSa - In complete direct knowledge. - Individual with hostbodies, Common bodied individual. Pratyaksa pramana yra 4419 - pratiSThita pratyeka - Vegetables which Direct or immediate way of knowing, Driect knowledge. grow from a root (Mula), from the Pratyaksa badhita * Hafen - : shoot (Agra), (of a plant), from a Joint Refutable. (Parva), from a bulb, (Kanda), from Pravacana bhati. pravacana bhakti - 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- pravacana vAtsalyadeclared (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 sariranama karma-spelet Pratyasatti - frufe - Peculiar facRR 7146.- That which couses an ulty. individual body for the use of a single Pratyaval i . erant - Anti trail. self, is the na ma-karma of individual body. S-8/11 Pratyavartanata - orada - RePratyaya - 19 - Knowledge, Cause, peated determination, Peculiar connecvision, Inter-relation Causal, Condi- tion. tions, Karmic condition, Particle. Pratyavartita - rada - Reverted. Pratyayabheditva-typycra - Being Pratyeka bodhita - p allet - Selfvariable with the variation of causal enlightenment. factors. Pratyeka buddha - pratyeka buddha - SelfPratyayanuyoga - pratyayAnuyoga - Re . enlightened. interrogation. Pratyeka buddhi rddhi - pratyeka buddhi Pratyaya sarga - yppe af - Psychical Telesco - Every intelligence prodigy. creation. Pratyayavrtti - pratyayavRtti - Feeling of Pratyeka sarira - treich - Indi vidual body, Possession of individual ascertainment. body. Pratyagala * TMT - Anti gulp Pratyekasariravargana- pratyeka zarIra operation. furt - Individual body molecule. Pratyabara - SPIER - Withdrawl of the mind. Pratyupek sana 4440 - Survey. Pratyakhyana - tren - Repul Pratyupek saka - 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 pratyakhya na. from his life and normal family. Pratyakhyanavarana - pratyAkhyAnA- Pravacana bhakti - 1097 ART - acon- That which arrests complete ab Devotion to scriptures. stinence of the ascetic, Confutation ___Pravacana vatsalya - pravacana vAtsalya - screen. Preventing complete self-con- Affection for the congregation of saints. trol, Passions hindering complete self Pravartamana yartina - A priori. discipline. Pravartan a .yadh - Origination. Pratyakhya na parij na . Then: Prava hamaya - 491649 - Spontaneyf51- Cultivation of renunciation. Pratyakhyani - Treni - Renun- Pravala - yana - Coral.. ciative. ous.

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Pravesa - Penetration. Pravesadvara - praveza dvAra - Approach vestibules. Pravesa mandapa - praveza maNDapa Edifice, Entrance, vestibules porch. Pravaha pravAha - Current. Pravibhakta pradesitva - pravibhakta pradezitva - Separated space points. Pravrajya pravrajyA Initiation and ordination, Asceticism. Pravrttacakra - pravRtta cakra Engaged in yogic practices day and night. Pravrtti-qf-Inclination, Earnest practice, Trend proponsity, Exertion, Tenents, Predilection. (207) - Prayatnanantar i yakatva - prayatnAnantarIyakatva - Being a consequent to exer tion, The out come of exertion. Prayoga - Apt application, Usage, Employment proposition. Prayokta - prayoktA - Agent. Prakrtif - Nature. Prabhrta dosa - prAbhRta doSa 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. Pracira stambha - prAcIra stambha - Pilasters. * - - Pracurya Exuberance. Pradosiki kriya - cifqant fanel - is acting in anger. S-6/4 Praduskara dosa - prAduSkAra doSa 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. Pragabhava - prAgabhAva Antecedent non existance/Prior non-existence. Praggriva - prAggrIvA - Porch projection, same as agra man dapa. Prajna - prAjJa Wise. Prakamya - prAkAmya Power to act according the desire. Prakara-R- Enclosure - Wall of a temple. Prakamya rddhi - prAkAmya Rddhi - Free M will prodigy. Prakkalina - ian. - - - prAkkAlIna Antiquar Pramanya - prAmANya - Determination of validity. - Pramrsya or rna dosa - prAmRSya yA RNa doSa - Offering borrowed food. - Prana - prANa Life essentials, Life principles, exhaled air, Vitalities, breaths. Pranvana rupa - prANavAna rUpa - Animated form. Prangana-- Courtyard. Pranatipata - prANAtipAta - To desist from killing. Pranatipatiki Kriya - prANAtipAtikI fl-is injuring vitalities such as life, the sense-organs, energy and respiration. S-6/4 Pranapana - prANApAna - Respiration. Breath control. prANAyAma Pran i samyama - prANI saMyama - Vitality control. Praptif- The power to touch a distant mountain top with one's finger.

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(208) atre. Praptisthana - Alfa FA - Findspot. Prayojaka - Peis - Experimental. Praptirddhi - prApti Rddhi - Approach Prayojala rddhi - prAyojaka Rddhi - prodigy. Experimental attainment. Prarabdha . prArabdha - In course of Prayopagamana - prAyopagamana - Death fruition. by no service, Penitential death. Prarambha Kriya - prArambha kriyA - 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 * prekSAmaNDapa - ThePrasphutita hona - segafea Effloresce. Preks agxhamandapa- prekSAgRha maNDapaPratibhasika - ufauif4- Phenom- 'Assembly hall. enal, fictitious. Presyaprayoga - preSya prayoga - ComPratih arya- suicard - Attending sym- manding someone there to do thus. bol. Preta - ta - A demon Pratitika - urcifarat - Mentalistic or Pretyabhava tyza - Being after epistemic. death. Praptisani . prAptisamA - Parity per Prausadha - The word prosadha refers conduct. to the holy days in the lunar month. Pravarta dosa - prAvarta doSa - Offering prauSadha -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 Prayah - 914: - Almost normal family life. Prausadhopavasa-prauSadhopavAsa-FastPrayscitta - Man - Expiation, Re ing at regular intervals. pentance of transgressions. Prausadhopavisa . proSadhopavAsa - Prayascitta - upitan - Expiation - Prausachpavasa 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- prAyogyalabdhi-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-pudgala ke upabhedaearth. 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 Sthula-Sthula. 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 Sthu la S-2/13 Suksma. Prthvi Kayika - 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 suksma-sthula. 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. Suksma suksma - 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 Pudgala Nu - Tehou - Atomic malfluent. ter. Pudgala bandhadidasa- pudgala bandhA- Pudgala kaya - 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-pudgala dravya Pudgala parivartana kala - pudgala - Matter fluent particle. parivartana kAla - Matter cyclic change Pudgala dravya visesa guna-gara period. dravya vizeSa guNa - Matter fluent special Pudgala-Svabhava, Vibhava- TEIS Featura, faya - Matter Natural, Unnaturrorertu. Pudgaladravyaparyaya- pudgala dravya weifa - Matter fluent event Pudgal vipaki 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) . Pulaka - Yellen - The shrivelled i Punya jiva - yog ta - Meritorious Pulaka - galah - The saim whose souls. mind is slothful regarding the practice puNya tathA pApa jIva - The Ji vas consist of the secondary vows, and who some of punya and Papa surely having austimes lapses in perfect observance of even the primary vows is called pulaka picious and inauspicious bha 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 * punaralaGkRta - Re noble thoughts, based on love and symembellished. pathy and in whose mind there are no evil impulses towards the same, the Punahsajja -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. Puraskara-geraar - Giving the place Punarnirmana - gaffufo - Renova of honour or offering welcome. tion. Purana - 7214 - Sacred history, WritPunarvisesa - garanta - Remains. ten or oral ancient tradition. Punarujj i vana - yangilan- Re-emer- Pura lekha - gusta - Epigraph. gence. Pura tattva - gerara - Archaeology. Punarutthana - Ytre-Resurgence. Puralipi - gerctra - Palaeography. Punarukta - 47001 - Repeatation. Purusa - Yona - Spirit, A person of the Punarukti - Gotofan - Reiteration, male sex, Selves. Tautology. Purusa - yenu - Spiritual existence. Punya - quer - Merit. Purusaveda - 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- Purusarthasiddhyupaya * gourefpicious life, name and status-determin siddhyupAya - A book written by Amrta ing karmas constitute merit (Punya). Candra Suri. This name is given to the Punya-Dravya, Bhava - qu9-509, treatise because it literally deals with 1- Merit-fluent, Phase. the method of attaining the object of the puNya tathA pApa prakRtiyA~ - Pun ya is soul. The object of the soul is the ridsatavedani ya, inauspicius life, name dance of all imperfection, due to its contact with matters and the consequenand class, while Papa 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 Puskarin i - yoon fount - Lotus pool. (i.e. the places of diety worship) and the like. Puspaguccha - you Tasy - Rosettes. Yoga - 57-58. Puspahara - YoYER - Wreath. Purva sparddhaka - gastos - MolPuspa sambandh i - you w ait - ecules as found in the soul before its Floral. entity into the 9th stage. Purvakarana - gach up - Prepara- Purva stutti dosa - yet aglat ha - Obtaining food by means of prior praise. Purvapaksa - yote - Question. Purvavarti . yaanit - Foregoing. Puja - 451 - Reverence. Purvavat - yaan - Priori. Pujasthala - 951 PIS - Chapel Purva vida - qafas - Well-versed in Pujya - you - Revered, Worshipped. the purvas. S-9/37 Pujanakara - 4590R - Hymnist. Purvapara - gatre - Antecedent and Pujatisaya - golfarra - Worshipful consequent. esteem. Puta - o - Purified. PuranakaranaKala-pUraNakaraNakAla- Putidosa- pUtidoSa - The mixing upof Completion/Supplementation period. aprasuka, e.g. fresh vegetables Purana and Vasis tha - (TU 7794 unsterilized water and the like with afros)- These are two lords of pra suka (sterilized) food. Dvipakum aras. S-416 Purnabhadra and Manibhadra (Top dll (Ph) - 76 77891 HfU19) - These are two lords of Yak sas. S-416 Phana - 4901 - Hood. Purvaratanusmaranatyaga Phala - 95067 - Resultant. yoka-JHURM-Giving up recalling Phalaka - 455706 - Abacus, Panel. former sexual pleasure. Phala-rasi- 4RIFT - Result set, fruit Purvacara - gar - Prior. set. yenant of 3414 - (The means Phali - Alfat - Frustule. of recalling the past life) - A man in recalling his past life through the in Phali dravya - sifat 504 - Frustule strumentality of practice of sex-con fluent. trol, a performance of penance, a study Phalika pa tana kala - 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) ba - 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 - bahuphaNI Multiheaded. Bahusruta * bahuzruta (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 - baddhyamANa - being bound. * Bahiratma - The outer self, The exterior self. Bahirbhaga-aff - Exterior, Ex * (212) Bahirmukhi-feet-Extroverted. Bahirvyapti - bahirvyApti - External inseparable connection. Bahirvyapti - bahirvyApti External inseparable connection occurs when an example (drstanta) 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 . - . - Bahusruta bhakti - bahuzruta bhakti - The worship of the preceptors. S-6/24 Bahutvaag - Multitude. Bahuvividhata - bahuvividhatA - Multiplication. Bakusa --The saint who is not devoid of dependents and whose mind is stopped by infatuation, The spotted saint. Bakusa - bakuza 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 - balabhadra The elder brother of Narayana is called Baladeva or Balabhadra. In each cycle of time there are nine balabhadras. (c) Strength of body (m) Balaprana-Strength which consists of (a) strength of mind (4) (b) Strength of speech (ar) Bala prana-- 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 - bandanavAra 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 - bandha 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, Kas aya, Yoga, Dravya, Ksetra, Kala, Bhava, Bhava- bandha, pramAda, kaSAya, yoga, dravya, kSetra, kAla, bhava, bhAva - Bond negligence, Affection, Volition, Fluent, Quarter, Time, Birth to death, Phase. Bandha-Nama, Sthapana--, -Bond-denomination, Installa Bandha Punya, Papa - bandha- puNya pApaBond-Merit/Demerit. Bandha-Dravya/Bhava - / Bond-fluent/Phase. Bandha-Vaisrasika/Prayogika -- vainasika / prAyogika - Bond- Natural / Experimental. - Bandha-Jiva, Pudgala, Ubhaya - bandha - jIva, pudgala, ubhaya Bond-bios, Matter, both. Bandha-Anadi, Ananta --, 31 Bond-Abaeterno, Infinite. Bandha-Santa --- Bond fi nite. - Bandha-Prakrti, Sthiti, Anubhaga, Pradesa - bandha- prakRti, sthiti, anubhAga, -Bond-Configuration, Life time, Energy, Particle. bandha Bandha-Mithyatva/Avirata mithyAtva / avirata Bond Illusion, Vowless. Bandhana nama karma - bandhana nAma 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 - bandha- paribandha Barter of commodities. Baramada - 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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Badaraekendriya Jiva -The plants and trees of the whole botanical world. Badara kr s ti - bAdara kRSTi - Gross, Frui-tion group of even a weaker degree. Badara krsti bAdara kRSTi Badarakrsti is fruition group of even a weaker degree and suksma krsti is weaker than ba dar krsti. Badara-Badara --- Solid, Gross-gross. Badara Samparaya - bAdara sAmparAya - Ascetic with gross passion. Badar suksma-I-Minute particles evident to the senses as taste, smell, colour etc. Gross fine. Badhaka - Contradictory. - - - Badala -- 2 =4294967296 Badha -- Contradiction. bahuzruta bhakti Bahus ruta bhakti Devotion to preceptors. Bahya Bahya an cala bAhya aMcala - Extrinsic. skirts. * (214) - - Bahya kaksa - bAhya kakSa Exterior cells. Out Bahya linga - bAhya liGga - Extemal emblem. - Bahya parisada - bAhya pariSad - Courtiers from outside. Bahya prana * bAhya prANa External vitalities. Bahyarthavada * bAhyArthavAda - Doctrine of external world validity. Bajubanda - Elbow-oma ment. Bahya samracana Exterior structure. * bAhya saMracanA Bahya samyojana - bAhya saMyojanA Exterior fabric. Baja - bAja - Falcon. bAhubalI kA paurANika vivaraNa (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 Sumangala) 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 Taksasila, 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 Bahya recana - bAhya racanA 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. * - Bala tapa - bAla tapa Austerities accompanied by perverted faith. Bala 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 - bAlatapa tathA bAlavrata 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. - basatikA sambandhI doSa - 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 adha:karma. Of these it is only necessary to enumerate the first sixteen

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(216) 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. uddeza doSa - The udde 'sadosa occurs when a basatika is purposely built for the use of saints and pseudo saints. 2. adhyadhi doSa - 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. pUti doSa - 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. mizra doSa The misra dosa is the setting apart of a place originally intended for the use of the ordinary people and pseudo-saints. 5. sthApita doSa - The stha pita dosa is the setting apart of a house after its building for the use of saints. 6. prAbhRtaka doSa - The pra bh rtaka dosa is the offering of the bastika by first sweeping and dusting it on the arrival of the saint. 7. prAduSkara doSa - The praduskara 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. sacittakRta doSa The Sacittakrta do sa is the purchasing of the basatik a in exchange for live stock, for the use of saints. - 9. acittakRta doSa - The acittak rta dosa is purchasing it with grain, sugar and such other lifeless things, for the use of saints. 10. prAmizra doSa - The pra misra dosa is its acquisition for saints use by borrowing the money. 11. parivartana doSa - 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. abhighAta doSa - 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 basatika. 13. anAcarita doSa - The ana carita dosa occurs when the material is bought from a distant village for building a basatika for saints. 14. sthagita yA uddhinna doSa - 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. acchedyadoSa - 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. anisRSTa doSa - Anisr sta dosa occurs when a basatika is offered by a minor or servant or by one not having authority over the place. 17. Dhatrdosa Obtaining food by teaching how to look after children. 18. Duta dosa - obtaining food by carrying messages. 19. Nimitta dosa - obtaining food by means ofpalmistry, prognostication etc. 20. Ajivika dosa -obtaing food by describing one's own high lineage, merit oroccupations. -

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(217) 21. Van 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. Mana dosa - (by means of pride) is insane, possessed in mourning intoxi25. Maya dosa - (by means of deceit) cated, or a eunuch. 26. Lobha do sa - (by exciting avidity) 39. af stata - The unmisra dosa 27. Purva stuti dosa - (by means of arises when it abounds in ants and the prior praise) like. 28. Pascata 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. Vidya do sa - (by imparting occulta long time, so that insects may have powers, orby promising to doso) gathered about its passages. 30. Mantrotpadana 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. Curna 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. Mula 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 basatika person and the like. will be faults pertaining to food. 33.zaGkita doSa - The Sankita dosalies S.D. 135-138 in accepting the use of a basatika when Bedaula - aS17 - Cumbersome. the mind is in doubt as to whether it is' Belabuta.acelet - Vegetal scrolls. or is not free from any of the prescribed Belabutedara Cear - Stencilled. defects. 34. prakSita doSa - The mrkshita dosa Belanakara 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 Kosa - 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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(218) 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 Calukyan 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 recimayya, 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 'Svami Kartikeya - nupseksa. There is therefore, no doubt that Brahmadeva must have lived before or at least was the contempoary of Subhacandra. The commentary on Svami kartikeya nuprek sa by Subhacandra was finished on the 10th of Ma gha, in the vikrama year 1613. Subhacandra wrote another work named 'Pandava Pura 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 - (Brahmacarin) - Knowledge is brahma, kindness is brahma and the destruction of lust is brahma: when the soul rests securely on these, a man is called Brahmacurin. Y.C.P. 412 TELJI - The Creator-God of the Hindu pantheon. SEJUT - (Brahmana) - 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 Himvan 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 Vijaya rdha and the two rivers, the Ganga and the Sindhu. Bharat is Bhadra - 976 - Central projection of a 526 -- yojana in width. shrine. Bhavasagar - 441R - The ocean of Bhadrap i tha - 946418 - A variety of Samsara south Indian moulded pedestal. Bhavanavasi deva - 49791it da - Bhadra prakrti - Ego - Gentle Residential devas. dispposition. Bhavyatva - 4649 - Capacity for salBhagna - 49 - Dilapidated. vation. Bhagnavasesa - 419ta - Frag- Bhan dara - HUER - Hoard. ments. Bhanda Katha . bhaNDa kathA - Gest. Bhaiksa suddhi - styles - Accep Bhattaraka - geela - Pontiff. tance of clean food and not quarrelling with brother monks. Bhattaraka pitha . bhaTTAraka pITha - kicat - (Bhairadevi) - Queen Pontifical seal. Bhavana - 497 - Edifice. Bhaira devi 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 pratijna. 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 - Bhamap dal - 4790657 - Halo. Cycle of incarnation. Bhanga - 45 - State, Modes. - Bhavya and abhavya - 94247911379404Bhangima - 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 pUrvajanma kA karma daiva hai aura isa janma kA 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 daiva tathA puruSakAra kI durbala sthiti kA stinct of fear. RUITA - The result of the weak posiBhaga - 97 - Divisior, Fringes. tion of fate and perseverance) - Fate, Bhagahara - TIER - Divisor. when weak is annihilated by perseverBhagabhaga-MM - Proportion- ance while perseverance, when weak is ate distribution. annihilated by fate. This mutual annihiBhagasiddha - 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 - (Bhama'sa ha)- There was verance) - Fate in fact consists of our a time in the life history of Mahara na own good and evil (past) deeds pre Pratap, when pressed by constant adserved in the form of karma; similarly, preseverance is our own (present) verse circumstances, the Maharana 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 Prata pa was mains unsuccessful even after under- about to address a letter suing for peace taking an immense operation from this with Akbar, when Bhama'sa ha Jain we are to conclude that one's fate is but remonstrated that till body and soul

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(221) fine. were together, he won't allow his coun- Bhava parivartana - 9 fart - try to fall an easy prey to slavery. The Thought cycle. Mahara na burst out into tears, and Bhasa aksari - 4797378** - Language said, "I have not a single piece to feed alphabetical. the forces, how long can I continue to Bhasa bala - 9790210 - Speech power. fight ?" At this Bhama'sa ha at once Bhasa-Madhyama-suksma479put down at the feet of Prata pa the very HEYAT, PAT - Language-Intermediate, large quantity of wealth be had. The Mahara na refused to accept it saying that the Rajputas do not take back what Bhasa paryapti - bhASA paryApti - Dethey once given away "I am not making velopment of the vocal organ. over the wealth to your personal self", Bhasa-Pasyanti - 97 424R - Lanreplied Bhamasa ha Jaina. "My coun- guage-Indivisible. try needs it and I am simply complying Bha sa-Vaikhar i - der - Lanwith its demands. You kindly gather guage-Audible. the army, and I will fight for the honour __Bhasavargana. bhASA vargaNA - Speech of the country". In the words of Todd molecule, Language variform. the wealth offered was sufficientenough Bha sa samiti - 9791 afufa - Discito maintain forces of twenty five thousand strong for ten years. Mahara na pline in speech, Carefulness in speech. Bhasa samiti Taffo - ReguPratapa gathered his armies and lation of speech activity. The ascetic Bhamasa ha along with his brother who comes in contact with good as well Tarachand left to give at Haldi Ghati 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 Bhava - 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. Bhavana - 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 - bhAva pApa - Subjective bhAva - abhavan bhavanti bhaviSyanti ceti vice or sin. ACT: - 9476 - are things past, present

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(222) 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 abhAva is not tuccha or mithyA, i.e., unsubstantial nothing, as some vedantins would have it, but is an aspect of ra and therefore the 9t9 itself. Bhava - Artha- 479-37ef - Phase, Gaige. Bhava-addha - 419-3761 - Birth to death period. Bhava-aparispandatmaka * 49374824-G1140 - Phase-Non vibratory. Bhava-Apaksaya - 919 379874 - Phase decay. Bhava-Astitva - Hra oficira - PhaseExistence. Bhava-Audayika * 4-sttafe - Phase-Rising. Bhava-Aupasamika - ta 311931f44 - Phase Subsiding. Bhava-Bandha - Ta opp - Phase bond. Bhavaksayika - bhAva kSAyika - PhaseAnnihilating. Bhava-Ksayopasamika - Taaret 421f446 - Phase-Annihilating cum sub Bhava-nirjara . Yra ferskt - Phase disintegration. Bhava-Parin ama - 99-yfur - Phase - Ultimate particle. Bhava parivartana rupe samsara. na frattan HHR - Phase-transmigration in form of phase cyclic change. Bhava bandha. 410 - Subjective bondage. Bhavagati - Tula - To take birth in one of the four worlds. . Bhava 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 Bha va Bandha. bhAvabandha tathA dravya bandha- That conscious state by which karma is bound (with the soul) is called Bhava-bandha, while the interpenetration of the Pradesas of karma and the soul is the other i.e. Dravya bandha). Dr. 32 Bhava karma - 1974 - Psychological karma. Bhava lesya - na 1841 - Psychical coloration. Bhava linga . aficie - Psychical sign. Bhavalingi . arast-Clad in subjectivity. Bhava mana - 949 49 - The mind qua function. Bhava moksa - 979478 - Realisation of the purest and perfect self after complete emancipation from evil is the sub siding. Bhava-Parip a mika - 4rapAriNAmika- Phase transforming. Bhava-Abhava sakti -41937947981fafi- Phase-Non phase energy. Bhava naya - 91974 - Phase purport. Bhava niksepa * bhAva nikSepa - Phase installation.

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jective salvation or 'Bhava mok sa'. Bhava moksa-- That modification of the soul which is the cause of the destruction of all karmas. Bhava nivrtti - bhAva nivRtti - Phasefinish. - Bhava no-agama dravya niksepa - bhAva no Agama dravya nikSepa - Phase quasi revelation fluent phase installation. bhAvamokSa tathA dravya mokSa - (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 bhAva nirjarA tathA dravya nirjarA (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 nirjara). Thus nirjara should be known to be of two kinds. Dr. 36. bhAva - (223) Bhava-Paris pandatmaka -Phase-Vibratory.' - Bhava pratyaya prakrti - bhAva pratyaya prakRti - Birth to death causal configuration. Bhava papa - bhAva pApa - Evil thought is bhava papa sinning in the heart. This condition of Dravya papa which aggravates the evil disposed the soul. Bhava papa - bhAva pApa Evil thought or the impurity of heart. Bhava prana - bhAva prANa - Spiritual vitalities, Conscious vitalities. Bhavapunya - bhAva puNya - Pure thought. Bhava punya - bhAva puNya - Subjective righteousness. Bhava pun ya - bhAva puNya - Purity of thought inself is the subjective righteousness or Bhava pun ya. Bhava-Sacitta, Acitta, Misra - - sacitta, acitta, mizra - Phase-biological / Non biological / Mixed. Bhava-vrddhi-q - Phase increase. Bhava vinasa - bhAva vinAza destruction / annihilation. - Phase Bhava samvara - bhAva saMvara Psychic stoppage, Phase-impedence. bhAva saMvara - Suppressing the states of lust, desire, and aversion by the principle of renunciation is the subjective inhibition or prevention which is saMvara. - bhAva nirjarA - This refers to the closing up of the spring of evil thought as the concomitant of this Psychic inhibition of evil, dravya nirjarA there appears thewithering away of karmic matter which is Dravya Nirjara. bhAva saMvara tathA dravya saMvara - (Bha 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 bhAvasaMvara ke bheda - (Varieties of Bha 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 - bhAva sthiti - Birth to death life lime. Bhava vicaya - bhAva-vicaya - Respect - ing transmigration. Bhava vihvala purna bhAva vihvala pUrNa - Conquestish. Bhava vipaki prakrti - bhAva vipAkI prakRti - Configuration ripening during birth to death. Bhava yoga vibration. * (224) O bhAva yoga - Subjective Bhavabhinandi - bhAvAbhinandI - The welcomer of the worldly existence. Bhavaddha - bhAvAddhA The time of condition of existence. Bhavagara home. bhAvAgAra Bhava rupa dharmi - bhAvarUpadharmI - Positive subject. - Psychical Bhavasrava1- bhAvAsrava - Phase influx. Bhavasrava - The appearance of lust, desire and aversion is the subjective influx of karmas (bhAvAsrava). bhAvAstrava ke bheda prameda - (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. bhAvAsrava tathA dravyAstrava - ( Bhavasrava 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. Bhava suddhi - bhAvazuddhi - Mental purity. Bhavendriya - bhAvendriya Sense qua function. Bhavendriya - bhAvendriya - 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 - bhAvAsrava Subjective influx, Subjective influx of karmas. Psychic inflow. - Bhavatmaka--Subjective. Bhava yoga - bhAva yoga - 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 - bhAvI naigama nayaFuture figurative purport. Bhavi jnayaka sarira - bhAvI jJAyaka zarIra - Future body knower. Bhavya - Accomplishable. Bheda Principle of difference, Division, Variation, Difference and non difference or identity. * Bheda - Atadbhavika/Prades ikabheda - atadbhAvika / prAdezika - Analysis, Distinction, splitting, Fission or Identical/Regional.

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Bhedabheda vada bhedAbhedavAda - or Dvaitadvaitavada - yA dvaitAdvaitavAda - A doctrine of identity in difference or of Unity in diversity. (225) - Bheda-curnika, Pratara, An ucatana - bheda- cUrNikA pratara, aNucaTanaSplitting 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. Bhedaikanta * bhedaikAnta - Exclusive momentariness. - Bheri --Kettle drum. Bhiks acarya - bhikSAcaryA - Going out on begging tour. Bhiks a suddhi-fan-Purification of obtaining of food. Bhima and Mahabhi ma - bhIma tathA mahAbhIma These are two lords of Rak sasas. S-4/6 Bhinnaf Fraction, Divergent. Bhinnabhinnavada - bhinnAbhinnavAda - The doctrine of identity in difference. Bhinnamuhurta or antarmuhurtabhinnamuhUrta yA antarmuhUrta - One muhurta) 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 as taka - f parikarma aSTaka - Fraction eight operation. Bhinna visayatva - bhinna viSayatva 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. Bhogabhumi - bhogabhUmi - Enjoyment region. bhogabhUmi - The term Bhogabhumi 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. bhogabhUmija kA janma 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 bhumijas) - 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 Bhogabhumis. 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 bhogabhumijas are born twins -a male Bhogabhumijas. 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 Bhogabhumija conceives but once, and every kind. The Bhogabhumijas, 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 Bhogabhumis sat ments. R. Page-30-33 isfy their wants. Food, drinks, clothes Bhogabhu 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 - bhogAnarthakya - Miserful Phosphorescence all round, and use of articles of use. the illumination is strong enough to Bhojana katha 4759 765271 - Food outshine the light of the sun and the gossip. moon, if it does penetrate into regions Bhrmgara - DR - Jars. of the Bhogabhumis. These trees also Bhojanshala . bhojana zAlA - Dining supply residences and Pavilions for the room. use of the lucky residents. Probably Bhras 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 / Bhujakara bandha bhujagAra / bhujakAra bandha - Armlike bond. Bhujyamanaayu- bhujyamAna Ayu - Serviceable age. Bhuja bandha - bhujabandha Armlet. Bhumi - bhUmi - Stage. Bhumitala - bhUmitala - Ground floor. Bhuta Elements, Phanter or demon. Bhuta naigama naya - bhUta naigama naya Past figurative purport. * (227) - - Bhuta sarira - - Past body. Bhuta vigama - bhUta vigama - Detach ment. from the elements. - bhUvalaya (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-Varsa also (Ch. 9, 169-172). Amogha var sa Nrpatung 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, Cudamuni 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. bhUtabali, guNadhara, AryamaMkSu, nAgahasti, yativRSabha, vIrasenAbhyAm, viracitam zrI zrotAraH sAvadhAnatayA squary 1 As in the Jaya Dhvala ti ka of Jinasena, Kumudendu was the disciple of Vi rasena. A. 108-109.

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m (M) Mada--Pride, Arrogance, haugh tiness. Madhura - Sweet. Madhya-Ananta nanta-madhya anantAnanta - Middle-infinite infinite. (228) . - Middle piece fluent. Madhya khan da dravya madhya khaNDa dravya Madhya gunakara - madhya guNAkAra - Middle multiplier. Madhya loka - madhya loka - Middle universe, The central or middle region of the universe. Madhya loka - madhya loka - 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 madhura vacana Sweet and attractive diction. - - Madhya bandha- madhya bandha- 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. madyapAna ke doSa - (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 madya niSedha - (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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(229) 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. madya virati - Abstinence from alcoholic drinks. Magadha - 478 - The territory south of the Ganges was called Magadha. Magna - 499 - Immersed. Maharava - HERTA - Arch. Maharddhi - HEP-Excellent wealth. Mahattara - HER - Chamberlain. Mahattar i . HE TRI - Lady chamberlain. Mahatta . 46TH - Greatness. Mahattvapurna. Herayut - Significant, fascinating. Mahahimsa - HEEFT - Grievous himsa. Maha himvan-Helf4914-The height of Maha himva ndividing Haim vatand Hari is two hundred yojanas. It is of white colour. S-3/11 Maha man dapa - 614064 - Central pillared ball of a medieval temple with opening on the lateral sides. mahAmeghavAhana khAravela - Maha megbava hana Kha ravela - In the modern province of Orissa in India there once ruled Maha meghava 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 Kbarvaela 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, Kharvela 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 Hathigumpba inscription Kharvela is styled as a king of saints. A-75-76 Mahapadma - H81464 - A lake. It is double the size of Padma, that is twice the length, breadth and depth of Padma. S-3/14 Mahaprastara - HEISIKIR - Superstructure. Mahasattva - HETHRA - Total existence. Mahaskandha - HERET - Maximum, molecule, Biggest molecule of matter. Mahaskandha vargana. mahAskandha gofun - Great molecule. :: Mahatamah prabha . 461674: 991 - That which is like thick darkness is Maha tamahprabha. S-3/1

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(230) Mahataporddhi - 46161415 - The and Vayubhuti, 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 . mahAskandha / 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 - mahAsthaNDila - The preachings of Mahavira and they too selection of cemetery. became converts to bis faith along with Mahatapa rddhi- 480YWOS-Grand their disciples. They are Suddharma, austerity prodigy. Mauryaputra, Maundryaputra, MaitrMahatma - H6179 - A great or pious eya, Akampana, Aulaka and Prabhava. soul. Of these Ganadharas, Indrabbuti, Mahavira - 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 mahAvIra ke gaNadhara - The apostles of not only interpreted the sermons of Maha vira but also reduced them to Mahavira - Ganadharas interpreted writing. the principles of Bhagawana Of the eleven Ganadharas only two of Mahavi ra after he bad started preach- them, Gautama and Sudharma, suring his gospelon attainingomniscience. vived Maba vi ra while the rest of them The first scholar to do this work was Indrabhuti Gautama. He was abrahmin adopted the vow of Sallekbana at difwell-versed in vedic-lore. He enter ferent times at Rajagrha and attained tained some doubts about the interpre salvation. tation of some metaphysical principles. Com 45-46 On hearing of the omniscient lord, he mahAvIra nirvANa ke bAda - AfterNirvana went to him to know what was meant of Mahavi ra, Indrabhuti Gautama by the six dravyas, the five astik ayas lived for about 12 years and attained and the seven principles etc. He was omniscience. Sudharma then assumed fully satisfied with the interpretation of the spiritual leadership and be too atthose principles by the Tirthamkara. tained omniscience. He was followed Mahavira preached what life was, by Jambusvam i who was the last to what the meaning of karma was and attain omniscience. how karma was responsible for differ After Jambusvam 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 Osva la Jaina and brothers of Indrabhuti, viz., Agnibhuti Srimala Jaina arose. It may be noted

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(231) that upto Jambusvami, there is unanimity between Digambara and Sveta mbar atraditions. Thereafter, the svetambara tradition gives the name of Prabhava, Svayambhava, Sambhutivijayaand Bhadraba hu while the Digambara tradition mentions the names of Visnu, Nandi, Apa rajita, Govardhana and Bhadraba 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 Bhadraba 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 Sravanabelgola 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 Sravanabelgola after adopting the vow of Sallekhana. Helat a FIT - After Parsvana tha, Maha vira became the leader of the Jaina Church. The religion preached by Mahavira was substantially the same as preached by his predecessor Parsvana tha. It is said that Mahavira added Brahmacarya (i.e., Chastity, perhaps already included in Aparigraha) as the fifth great vow to the four great vows already preached by Parsvana tha. Mahavi 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 Sra vakas and318000 Sravikas. Maha vira had in all eleven Ganadharas. They were all religious teachers well versed in Jaina scriptures. After the nirvana of Mahavira, 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 Mahavira. Sudharman is said to have narrated the Jaina canon to his disciple Jambusva 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 Maha 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 Bihar, Orissa and Western Bengal, where the teacher mainly lived and concentrated his attention, but after the nirvana of Maha 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 Maha 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 Maha vira has now been Mahavi 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 Pa 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 'Ya pan i ya' or 'Yapya' samgha can that the canon did not contain the actual be cited. This Samgha was established teachings of Mahavira. Again there by Sri Kalasa Acaryaat Kalya natown was the question of interpreting what had been canonised. As time passedon, in Gulbarga district in Karna 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 Sveta mbaras or probgious practices in a manner they think ably it was a solution to iron out the

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(233) 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 Mula Samgha and Ka stha 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 bhasa, 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 Svetambaras 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, Ka 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. Saitava la, Caturtha, Panicama and Bogara and three small castes viz, upadhyaya, Kambhoja and Harada. In the north we find a large number of big and small castes. Among the small castes a mention may be made of Golapurba, Golalare, Asa thi, Ajudhyabas i, Nema, Naras i puri, Jaisava la, Lohiya, Palliva laetc. Secondly, many castes in the north have their counterparts in other communities. Thus Agrava las, Osava las, Srimalis, 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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(234) Paicamas 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, Srimalis, 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 jaina upa-sampradAya pramukha 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. bIsapantha - 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 Bhatta 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-sectTa ran pantha and heads of the religion (i.e. is known after its founder Acharyas) Taranasvami or Tarana terApantha-Terapanthis worshipthe idols Taranasvami. This sub-sect is also not with flowers, fruits and other green called Samaiyapantha 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. Taranapanthis are mainly found dates etc. In their temples they do not in Bundelkhand, Madhya Pradesa, maintain the idols of ksetrapa la, former central Indian states and some Bhairava and other deities. They nei- parts of Khande sa district. Members ther perform "Arati' nor offer sweet- from the following six castes, viz, meats in the temple. While worship Parvara, Asa ti, Golalare, Chama-gare, ping they stand and do not sit. They do Ajudhya basi and Dosakhe, Parvara not treat Bhattarkas as their riligious are the followers of this subsect. teachers or heads. The last characteris Taranasvami (1505-1552 V.S.) tic of Tera panthisi.e., non recognition founded the sub-sect in the latter part of of Bhatta 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 Tera panthis appear to be reformers. They oppose grimage of Taran 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 Terapanthis have no connection with Ta rana-panthis, they were really against the caste distinctions. Svetambara Terapanthis. B i spanthis are more in Rajasthan and Gujarat and Taranasvam i was looking with equaTera-panthis in Rajasthan, U. P. and nimity towards all persons and in fact he threw open the doors of his sub-sect M. P. Tera 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 Bhattarkas and now it claims practi Taranasvami,was a Muslim. Further cally two-third members of the Digambara sect as its followers. Taranapanthis gave more importance to spiritual values and the study of saTera 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 Bhattarkas and hence practices among them. These three main the Tera panthis occupy a peculiar po- traits of Taran 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 Sveta mbaras andit appears that Taranasvami might but as reformers of an older reforming have formulated these principles under sect, viz, Lonka sect. The Lonka sect the direct influence of Islamic doc was founded in about 1474 A.D. by trines and teachings of Loka saba, the Lonka saba, a rich and well read merfounder of non-idolatrous sub-sect chant of Ahmedabad, and the main among the Sveta mbaras. principle of this sect was not to practise gumAnapanthI tathA totApanthI - idol-worship. Later on, some of the Guma npanthis and Totapanthis are members of the Lonka sectdisapproved not so important and very little is known of the lives of their ascetics, declaring about them. Guma napantha flourished that they lived less strictly than of late in the 18th century A.D. and was Mahav i ra would have wished. A so called from the name of its founder Lonka sect layman Viraji of Surat, Gumana Rama. received initiation as a yati and won zvetAmbara sampradAya -Like Digambaras, great admiration on account of thestrictthe Svetambaras are also split up into ness of his life. Many people of the following sub-sects. Lonka sect Joined this reformer and (i) Pujera or Murtipujakaor Deravasi they took the name of Stha na kavasi or Mandirmargi (i.e. those who do not live in temples but (ii) Dhundiya or Bistola or in upa sara) whilst their enemies called Stha nakava si or Sadhumargi them Dhundiya (i.e. searchers. This (iii) Tera panthi. title has grown to be quite an bonourable The original stock is now known as one). Except on the crucial point of idol murtipujaka-Sveta mbaras as they are worship, Stha nakava sis do not differ the thorough worshippers of idols. They much from other Sveta mbara Jainas offer fruits, flowers and saffron etc. to and nowadays they invariably call themtheir idols and adorn them with rich selves as Sveta mbara Stha nakava sis. clothes and ornaments. Their ascetics cover their mouth with strip of cloth terApanthI - The foundation of while speaking, otherwise they keep Tera panth i sub-sectwas laid by Svami them in their hands. Again their ascet- Bhikkhanji Maharaja in V.S. 1817.He ics have no objection to wearing yellow was formerly a Stha nakavasi and clothes. when he perceived some difference in The Stha nakavasis do not believe in the religious practices of Sth a nakava 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 Maha vratas, five Samitis and three and sakha. In the Digambara sect, Guptis, his sub-sect was known as the Tera panthi sub-sect. About 150 male there arose a number of Samghas, viz, ascetics, 300 female ascetics and one Mula (i.e., original) Samgha and othlakh ordinary laymen are the followers ers like Dravida Samgha, Kashtha of Tera panth i sub-sect. Tera panthis Samgha, Ma thura Samgha, etc. The are non-idolatrous and are very finely Mula Samgba was further split up into organised by their Acarya (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 Nitisa ra', a work Magha a festival known as "Maryada of Indranandin : Mahotsava' is celebrated when all as arhadvalI guruzcakre saMghasaMghaTTanaM param // 6 // cetics and lay disciples male female, siMhasaMgho naMdisaMghaH senasaMgho mahAprabhaH / meet together and discuss the various problems of Tera panthis. The penance devasaMgha iti spaSTaM sthAnasthitivizeSataH // of Tera panthis is considered to be very The Guru Arhadbalin effected the exsevere. cellent organisation of Samghas : the The Tera pantha is known for its disci- Simba Samgha, the Namd i Samgha, plined organisation characterised by the famous sena Samgha and the Deva one Acarya (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 Tera 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, Acarya 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 Balatkara a progreffio AG-TAG - Rise of Gana and Parija 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- Abu. The following is a list of the ciples. In this connection Nitisa 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 catuH saMghe naro yastu kurute bhedabhAvanAm / / 2. Ancala #FRpgfidia: Han tar 11211. 3. Anpuri 75 ft461 7 PROFy: 4. Bagherva la TERCE41951994 faster: 111311 5. Baherha The Ganas, Gacchas and others that 6. Ba pana 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. Bhavara 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 Svetambarasect also. They originated from the different Jaina teachers, 18. Vidya 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. Brahmana sutras, i.e., holy scriptures. The litera 23. Chittorha ture of Sveta mbara sect has preserved 24. Chitra vala the list of suris or hierarchs, right from 25. Dashiya Arya Sudharman, Maha 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 Udyotanasuri, his eighty four disciples started eighty four Gacchas as well of 30. Gachchhapa la 31. Ganadhara them were created Acaryas by him. This happened in 937 A.D. at a place 32. Gamgesara 33. Ghamghodbara

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34. Ghoghera 35. Ghoshava la 36. Gubela 37. Guptauba 38. Hamsaraka 39. Jalori 40. Jamgorha 41. Jova haraka 42. Jheramtiya 43. Jiravala 44. Chhapara 45. Kachhela 46. Kamalakalasa 47. Kamboja 48. Kaindoliya 49. Kapurasi mgha 50. Kattakapura 51. Kavala 52. Khambhyata 53. Khartara 54. Koramtava 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. Na garva la 74. Nagedra 75. Nagori 76. Nagapura 77. Nanvala 78. Narbiya 79. Jithara 80. Nigama 81. Pa lanapura 82. Paltikiya 83. Pallivala 84. Pafchabahali 85. Parsvacandra 86. Pippalaka 87. Puratalla 88. Purina 89. Ramasena 90. Rangavijaya 91. Revat i 92. Rudrapalliya 93. Sa gara 94. Sa chara 95. Samderaka 96. Sarja ta 97. Sarasvati 98. Saravala 99. Sardhapunamiya 100. Trongaliya 101. Sevantara 102. Siddha mta 103. Siddhapura 104. Sora tha 104. Surana 105. Tana vala 106. Tapa 108. Thambhana 109. Usakesa

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(240) 110. Uptava la 111. Utabiya. 112. Dokarha 113. Tirbhariya Like Murtipujaka Svetambaras, the Sthanakavasi Sveta mbaras also have been sub-divided into 32 Gacchas. J-56-58 Mahavira nirvana- - mahAvIra - nirvANaThere 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. Mahavrata - mahAvrata 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 - mahimA Rddhi - Grandeur prodigy. - * Maithuna samjn a maithuna saMjJA - Coition animate feeling, The sexual instinct. Maithuna viramann a - maithunaviramaNa - To desist from sex behaviour. Maitri -- Benevolence. Maitri --The desires that others should be free from suffering and pain is benevolence (maitrI). S-7/11 Mahavira - Mahavira was born in a royal family of Ksarias. 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 Jatrkhandavana, 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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(241) 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 Jrmbhika by name, on the bank of river Rjukula, 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 Rajgrha, 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 Ganadharas. 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 Rajgrha 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 p 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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(242) tation (Sukla dhyana). 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 Kartika. At present the site of the Nirva na of Mahavira is accepted near Bihar Sharif in Patna District, where a magnificient Jaina temple stands in the centre of a big lake. Both the sects Digambaras and Svetambaras have voluntarily accepted this place as the spot of Nirva na of Mahavira. 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, bhava-41,507, 9479 Mind-Fluent, phase. Makara va hana - HOT 9167 - Crocodile. Mala - 46 - Dirt. Malausadhi rddhi - malauSadhi Rddhi - 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 jianaTelepathy - 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 Jnana Rju, Vipulamati - 9:45a tesl, fayefaTelepathic knowledge - Simple/Complete. Manana . 1979 - Reflection. Manica - 42 - A variety of south Indian adhisthana. Macika - Afaraona - Manctika-Like top moulding. Manda - - Mild, Dormant, Feeble. Manda Bhava - YT9 - Feebleness. Mandakasayijiva- maMdakaSAyI jIvaLow 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 gavaksa -4054 1919 - Balconied window. Man dapa - H154 - Pavilion, Porch, Canopy.

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(243) Mangala cinha - Het ferro - Auspi- Manobhava - 11479 - Psychic emocious symbol. tion. Mangala maya . maGgalamaya - Propi- Manodurpranidhana-manoduSpraNidhAnatious. Vicious mental activity. Ma njusa - Hagen - Box. Manogupti . taryfa - control of Manda raga - RM - Mild attach- thought. ment. Manohara - FTES - Conspicuous. Mandata - PHI - Reduced intensity, Manohari . HATERI - Sweeping. Mildness. Manoj nia . - - Hearty, Delicious, Mandira. HfGT - Sanctury, Edifice, saint of high reputation, Agreeable. Shrine. Manoj nia - HATET - is a saint of high Mandarka - mandAraka - Ornamental reputiation. When there are subject to doorsill. illness, afflictions or perverted faith, Mandira margi - mandira mArgI - 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 Jangha. ing affections to the members of the Mangala - $09 - Mars, Benedictory. order of saints. S - 9/24 Mangala sutra * TEE - Sacred Manoj Ti aragadvesavarjana - 11thread. jJarAgadveSa varjana-Giving upattachmentand Maigalacarana- maGgalAcaraNa - Invo- aversin for agreeable objects of the five cation of blessings. senses. Mani - Afo - Bead. Manomugdhakari-manomugdhakArI-EnManibha alan karana . Afon chanting. 375184 - Beaded moulding. Mano nimittaka * manonimittaka - ConMasi danda - AUGUE - Gemmy ditioned by the mind. staffs. Mano vargan a . Halafuri - Mind Manimala - Hur4IT - String of gems. matter, Organ of mind, Mind molecule, Brain variform. . Manipi thika - forelfoss - Jewel Mano Vi jnana - Hifasin - Mental led platform. perception/Psychology. Mano a n utva vada - Hit Braai - Mano yoga - Satya, Asatya - ATM Atomicity of mind. Manobala prana-47148149-Mixed - HRY, 37474 - Mental volition - True, False. power vitalities. Mangala dravya - $41504 - Auspi Manoyoga-Asubha, Subha - Rim cious symbol. - 37deg, 19 - Mental volition - Inauspicious, Auspicious.

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(244) Manoyoga * Ubhaya, Anubhaya . Umasvati gives the following synHim-394,3761974 - Mental volition onyms. avagraha (receiving), graha, both, Non both. grahana, alocana (intuition) and Mantra - 47 - Magical formula. avadhara na (holding). N su 36 Mantrotpadan dosa - mantrotpAdana doSa 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 (vyanjana) - What reveals an Manus yagatiprayogyanupurvi . object even as a Pamp reveals a jar is manuSyagatiprAyogyAnupUrvI -Tendency towards vyanjana. 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 - maraNoparAnta - Post nature of an object, following in the wake of intuitional cognition of pure humous. existence, consequent upon the contact Marumaricika . 46421fe41 - of the sense organ with the object. On Miragein the desert. the contact of the sense organ with the Masurakara. 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 Matijnana - 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- matijJAna ke bheda Avagraha is the cognition of an object, which follows in the wake of indetermiavagraha ke paryAyavAcI zabda - (The syn nate intuition due to the contact of the onyms of avagraha) The Nandi sutra sense organ with the object. gives these as the synonyms of P Mi. 1.1.26 avagraha - avagrahanata (Receiving), upadharanata (holding), sravanata IhA ke paryAyavAcI zabda - (Thesynonyms (hearing), Avalambanata (grasping) of ina) - The Nandisutra gives these and medha (gradual awareness). fiveas the synonymsof i ha:abhoganata N Su 30

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(245) (Leaning towards), marganata (searching), gavesanata (fathoming), cinta (discursive thought and vimarsa (enquiry). Umasvati, however, gives quite different synonyms which are: iha (speculation), uha (reasoning), tarka (reasoning), pariksa (investigation), vic ara na (thinking) and jijnasa (enquiry). SJ.P. 40 -(Tha) The striving for a specific characteristic of the object cognized by avagraha is iba. 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 (ajfi 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 iha. SJ.P.41. apAya yA avAya - (Apaya or Avaya)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 apAya ke paryAyavAcI zabda - (The synonyms of apaya): Apagama, apanoda, apavyadha, apeta, apagata, apaviddha, apanutta are the synonyms of apaya according to Umasvati. The Nandi sutra gives these as the synonyms: avartanata (limited determination), pratyavartanata (repeated determination), avaya (determination) buddhi (vivid determination), Vijfi ana (determinate cognition). S.J.P. 42 - (Dharana) - Dharan a means retention of the perceptual judgement for a number of instants, Samkhyeya (countable) or asamkhyeya (countless). dhAraNA ke paryAyavAcI zabda (The syaonyms of dharan a)- The Nandi sutra gives the following synonyms of dharana Dharana (retention), Dharana (holding), Sthapana (Placing), pratistha (fixing) and kostha (firmly grasping). Umasvati gives the following synonyms of Dharana: Pratipatti (Continued cognition) avadharana (memory), avasthna (retention), niscaya (continued cognition), avagama (retention) and avbodha (cognition). S.J.P. 42 - (Dharna) - Dharana 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 dharana as retention. Gatha 179

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(246) Jinabhadra says that dharana means which is his habitation is Mabendra. By absence of lapse of the perceptualjudge - association with it the lord also is called ment. This Dharana is threefold ac- Mahendra. Similarly it must be undercording to him. The absence of lapse stood with regard to the rest. (avi cyuti) of the cognition of the ob S. 4/19 ject, the resultant) emergence of men- Malarohana dosa - HIRTEN TT - tal trace (vasana) 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 Mabatmya - HEIRAT - Glory. dharana. Thus avicyuti (absence of Malya pasa . mAlya pAza - Garland lapse) vasana (mental trace) and smrti loops. (recollection) these three are included Mala - HIATI - String. in the conception of Dharana. S.J.P. 43 Ma msala - HIHST - Muscular. Dharana is the conditon of non- 'Mamsavirati - Hisfarfa - Abstinence oblivion in future of what has been from non-vegetarian. cognized by avaya (perceptual judge - Mana-6-Iconometry, Pride, Haughment). SSi. 1/15 tiness. Dharan a is the conditon of recollec- Mana - Laukika, Lokottara - 417 - tion which is called Samskara (trace). pillanat - Mantar - Measure - UniverT.T. 6 (Svopaj isa vivrtti). sal/Post univerral. Matsara - HRY - Jealousy. Mana dosa - 47579 - Obtaining food Mata valambi. Haaahant - by means of pride. Persuation. Mana kasaya . mAna kaSAya - Pride Matyaj nana - F45119 - Wrong sen- affection. sory knowledge. Manasa pratyksa - 44 - Maukharya - Atee - prattling away Mental intuition, Introspection, Conin a senseless manner. ceptual intuition, Mental perception. Manuja . HTG - Cord. Mana samjvalana . mAna saMjvalana - Mayura. Prep - Peacocks. Gleaming pride. Madhyama . HOTA - Instrumental Manasavikalpa - mAnasa vikalpa - 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 Manayukta - Hemo - Eleted. sion. S. 7/11 Mao dalika - ATS18146 - Feudatory, Mahendra - HIES - Mahendra is the Manopasamana addha - HR142146 natural name of the lord. The kalpa 37,461 - Pride-Subsidence period.

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(247) 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 sown 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 Mu lagunas 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 Manusagati - Higuufa - Human state. Manyata - HTRA - Credence. Mardava - 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 nanta. S. 7/22 Maran asamsa - RUSIAT - Desire for death is to long for speedy death in order to escape from pain and suffering. Maran antika samudghata - mAraNAntika samudghAta - 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. pA~ca prakArakemaraNa - 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 nirvana. S.D. 121-122. (2) USG PRO - Pao dita Marana (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 pandita's death) - The bala Pandita is

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(248) 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 Bala 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 balabala signifies the mode of dying of the soul that is steeped in ignorance and wrong living. The difference between the bala and the bala-bala 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 sallekhanA - The death the saintaspires to attain to is termed samadhi marana or Sallekhana, 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 kayaklesa (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 Prayopagamana, which precludes attending to bodily needs and comforts altogether. (2) $144 - The ingin i marana, that admits of ones attending on one's self, but forbids receiving help or assistance from another and (3) 947 ufagil - The Bhakta pratij na that permits attendance and service of both kinds. Maran antiki - Rurant - That which has death as its object is maranantiki. Hrfi ferita - (Marasimba II)- In Ganga dynasty there was a king named Marasimha II, mentioned in the inscriptions as Dharma Maharajadhiraja Satyavakya kongunivarma-parmanadi Marasimha. The reign of this king was conspicuous by great and decisive victories over the Cheras, the Cholas, the Pandyas and the Pallavas of Nolambadi country. The most notable success of Marasimha II

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(249) 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 bankapur, in the Dharwar district. Dr. Introduction ** Marga - Tf - The investigation of the three Jewels of right faith, right knowledge and right conduct. Margades ikatva - mArgadezikatva - Enhancementof competence in attracting pupils to the right path. Marganata - pfotel - Searching Margana - 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 (Lesya), 11. Liberableness (Capacity of) attaining liberation from karmic bondage (40 ) 12. Right belief ( a) 13. Rationalily (Fifsira) and 14. Assimila- tion of matter (aahaar)| G.J. 96. (Gatha) 142 Margan a sthana - Arfon PR - Wayward station, Observable station. Margana sthana - mArgaNA sthAna - 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. Margan a-Samjm i . Arfon - isit - Wayward station - rational. Margana-aharaka - mArgaNA-AhAraka - Wayward station - assimilation. Marn antika samudghata - mAraNAFira GEH - Death bed overflow, Death bed emanation, Death extrication. Mardava - Hica - Modesty, Humility Marga Prabhavana - 19101 - Propagation of the teachings of the omniscient. Margaprabhavana - 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 - Masa Tusa MuniMa 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 Sastras was total and without any blemish. Also his nature/personality was humility itself.

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(250) tsarya) Because of these reasons, the great passions of Raga (attachment), Dvesa (aversion), Moha (Delusion), Ahamkara (pride etc.) were destroyed and he reached ommiscience (Kevala Jrana) 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 Raga, Dvesa 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 'Bhava', such a small knowledge is capable of taking one to the highest goal of Moksa. while, great knowledge but without the right Bhava is never capable of this. Mati Jnana - mati jJAna - 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 nana - 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. Matra . HET - Degree Matrkadhara - HITERT - Generating sequence. Matsarya - 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. Mayacara - HRER - Fraudulent action, Treachery. Mayakriya - R - is deceitful practice with regard to knowledge, faith etc. S - 6/4 Mayavika - Arilao - Illusory. Maya dosa . mAyA doSa - Obtaining food by means of deceit. Maya samjvalana - mAyA saMjvalana - Gleaming deceitfulness. Maya salya - mAyA zalya - Sting of deceit. Medha - #11 - Retentiveness, Gradual awareness. Mekhala - Hari - Girdle. Meru . #5 - Mount Meru of Jambudvi 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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(251) of Meru is of the heightofforty yojanas. And the celestial car called Rjuvimana, 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 - mizra bhAva - 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 gus asth a na - fra Ture - Mixed control station. Misra para dravya - fost u sol - Combined animate and inanimate objects of the environment. Misra 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 mithya saritra. S.J.P. 151 Mithya darsana - FA2gxf2 - Wrong belief, false belief. Mithya darsana - 146877 - Wrong faith. fiszgyfa - Mithyadarsana - when the capacity of right vision is obstructed, there is mithyadar sana. Mithyadarsanakriya- mithyAdarzana kriyA - is confirming another wrong belief by praising actions based on it. S - 6/4 mithyAdarzana ke do bheda - (Two categories of mithyadarsana) Umasvati divides mithyadarsana 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. viu/i pUjyapAda ke anusAra mithyAdarzana ke do bhedaTwo fold mithyadarsan according to Pujyapada - Pujyapada Devanand i notices twofoldmithyadarsana viz. (1) inborn (Naisargika) and (2) acquired from instructions of others (Paropade sa purvaka) what is due simply to the rising of Mithyatva (vision deluding) Karman is naisargika (inborn), while there are four vaieties of the latter according as it belongs to a kriya vadin (believer in moral and spiritual action), Akriyavadin(non-believer in moral and spiritual action), Ajnanin (agnostic) or Vainayika (Credulous person). faezgefa ata ta ta - (Five fold mithyadarsana) - Pujyapada notices also a different way of classification of mithyadarsan into Ekanta (2) Vipar i ta

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(252) (3) Samsaya (4) Vainayika and (5) Ajiana. 1. Va fernas (Ekanta mith- yadarsana). Absolutistic prejudice is Ekanta mithyadar sana. 2. fanta faz csfa (Vipar i ta Mithyadarsana) - Pervented conviction is vipar ita. 3. saMzaya mithyA darzana (Samsaya mithyadarsana) - Scepticism. 4. Hafa farista - (Vainayika mithya-dar Sana) - Indiscriminate faith in every god and every scripture is vainayika. 5. 34ffan f2416977 - (Ajnanika - mithyadarsana_- Absence of discrimi- nation between good and bad is aj franika mithyadar sana. S Si VIII/I 6. cantet another at the Ua Tor Chal freagufa - (The five fold mithyadarsana according to fourth karmagrantha. The fourth karmagrantha notices these five varieties : (1)Abhigrahika (2) Anabhigrahika(3) Abhinivesika (4) Sansayika (5) Anabboga. 1. 3 Tufacta fyz (Abhigrahika mithyadarsana) - Obstinate insular attachment to the wrong view is abbigrabika mithyadarsana. 2.3afwife f ight(Anabhigrahika mithyadarsana) - Indiscriminate faith in the veracity of each and every view is an abbigrahika mithyadarsana. 3. ffatrah (Abbinivesika mithyadarsana) - Attachment to a view in spite of the knowledge that it is wrong is abhinivesika. 4. Hist . FABRIGHT (Sam sayika mithyadarsana) - Sceptic attitude even towards what is well established is sam sayika. anAbhoga mithyAdarzana - (Anabhoga mithyadarsana) - 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 abhoga mithyadarsana. S.J.P. 145 Mithya dersana salya - mithyA darzana 14- Sting of perverse attitude... Mithyatva kriya - mithyAtva kriyA - 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? (Mithyadrsti) S-9/1 feugie - (Mithyadrsti) - A being having wrong or perverted faith is mithyadrsti andis also called asanjirin, because his samj fa, 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 - mithyA ekAnta - One faceted flasehood. Mithya jhana . mithyA jJAna - False Knowledge feu 31/14 - (Mithya jirana) - When the capacity for right knowledge is mutilated there is mithyaj fana. Mithya sruta-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. mohanajodar3o tathA har3appA kI upalabdhiyA~ - Mithyopadesa-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-mithyAbhiniveza-Per the two great cities on the left bank of verted predication. the river Ravi in Punjab. Mithyatva bhava-fayllara - Per Mohan Jodaro is the name of the site of verted attitude. the second city which is on the right Mitranuraga - 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 msa - THIA - Critique, A sys- refer to six seals, marked plate xii and tem of Philosophy, Critical evalution. plate cxviii figure, These were studied Mina yugala - mIna yugala - Carp by Mr. Chanda 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 kayotsarga, 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 Mathura muMoha - HTC - Infatuation. seum. The name R sabba 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 ca 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 Mohabhibhuta - 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 Moksa. 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 Moksa. 18 - Owing to the asbsence India and was borrowed much later by of the cause of bondage with the funcHindu ascetics. Prof. Prana Nath tioning of the dissociation of karmas, Vidyalamkara 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. Jiana - P. 82 (Tirthamkara) Suparsva. The Jainas mokSa kI sambhAvanA - (The possibility of consider that there were 23 moksa) - The moksa is possible on Tirtharkaras 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 iksa. 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 marga . 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 Moksamarga - Heraf - Belief in the bondage with the function of the dissociation of karmas, the annihilation of padarthas such as soul etc. is right faith all karmas is liberation. T 10/2 and knowing their true knowledge is Moksa-7191 - Perfect release from all right knowledge, then rooting out atkarmas is liberation. 11 tachment etc. is right conduct. These

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(255) together constitute the path to moksa. These are well known three Jewels or ree Jewels or the Ratnatraya which constitute the mok sa marg, according to Jainism. Ratnatraya or the three Jewels are considered from two points of view vyavahara and niscaya. Vyavahara ratnatraya gradually leads to mok sa and niscayaratnatraya directly leads to moksa. Moksamarga - ten spf - Path of emancipation or liberation. Moksarth i . Atentef - Aspirant of liberation. Mukhya pratyaksa - Hot THT - Transcendental intuition. Mraksita dosa - mrakSita doSa - 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 - (Mrgesa varma) - 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 Mrgesa varma, Who ruled in the 5th century A.D. Although his queen Prabhavati 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. Mromurti - quafi - Terracotta figure. Mrsartha - ef - Falsity. Mrsavadaviramana- mRSAvAda viramaNa - To desist from telling a lie. Mrtyughna tapa - 78 79 - Death conquering penance. Mudra - 1461 - Gesture. Mudrika - mudrikA - Ring. Mukhacatuski -e agost - Frontal mandapa or entrance porch. Mukha man dapa - MG US4 - Portico. Mukhakrti - Yalcfa - Mien, Countenance. Mucha - 1188 - Moustache. Mukta Jiva - Heb jita - Emancipated soul, Liberated soul. Mukti - ro - Atonement. Mila nayaka. mUla nAyaka - Principal enshrined divinity. Mila prasada - mUla prasAda - Sanctum proper. Mukuta - 1972 - Crest. Muhurta - her - Two nalis make one muhurta ( = 48 minutes 16, 777, 216 avalikas make a muhurta). Antara/Bhinna muhurta - 37 TUT her - Less than a muhurta. Mukha - FC - First, Initial term, Extension. Mukhya - 404 - Primary. Mukhya kala - mukhya kAla - Absolute time. Mukta - - Liberated. Muktatma - 14 - Liberated soul. TCAT - (Mukta 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 raja - 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 - muni cakravartI - 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 Atman having developed disgust for the worldly goes upwards. (2) Asa n gabhava - Just existence and faith in the path of religias an alabuka (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) Tatha Yoga. 290. gatiparinama - 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 Tirtharkara 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 Sumitraraja while Padmavat 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 Atman the mount Parsvanatha 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 Phalguna. Dr. Kamata pras ada has reask the question why the Atman has ferred to the mention of Kurma - Rsi these qualities). (3) 9101TR Highlfa in the Rgveda (2.3.27-32) as also to his (Bhavantara Samkranti) - in this teachings whichitis possible to identify world nothing is destroyed, it merely with this Tirthamkara. He also refers changes or undergoes a transforma to Kurma purana. Com. 35. tion, Hence a Siddha Jiva can never be Mula - C - Predominate, Root Pridestroyed. (4) Sarvaj flavacana - be- mary, Orginal Square root. cause the ommiscient has said so. 71

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(257) Muladhana - 197979 - Original Square Murtinirmana gatividhi - ufaftufa root sym. fatara - Iconographic activity. Mu labhuta - 497999 - Organic. Murtiparaka - utan6 - Iconographic. Mu laguna. V10 - Primary virtues. Murtis astra . axira - IconograMu lagun anivartana - Tuhal- phy, Pantheon. Substratum of the primary attributes. Murtyan kana-t -Iconographic Mile karna dosa- mUlakarmadoSa - ob- form. taining food by imparting secrets for Musala - 4467 - Pestle. winning over the love of person and the Mutha - 70 - Hilt. like. Yajmana - 467477 - The sacrificial Mu la karma - 6706 - Primay func master. tional. Mula prakrti - Tuzfa- fundamen Yajna .457 - A sacrificial rite. tal specy. Yaksa . 7781 - A species of celestial Mu la rasi - TST LIFET - Original set. beings residing in the upper most strata of the Ratnaprabha bell, just bordering Muladhara - FITER - The basic the earth, Demigod. ploxus. Yama and Niyama - 44 794 Farera - Murccha - Tozof - Greed, Atach Renunciation of bhogas and upabhogas ment, Infatuation. is of two kinds, Niyama and yama (of Murccha - 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 kIrtinAma karma - 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 Murccha - Tool - Infatuation - In Yasastilaka - UzF1819 - The Yasafatuation is called attachment to pas T. 7/17. stilaka of Somadeva is a literary work sions. of considerable merit written about 959 Murkha Katha - mUrkhakathA - Foolish A.D. It belongs to the literary grace talk. called campu, which is distinguished Murta - - Corporeal, Finite mag both from epic and lyric poetry and nitude, concrete, with form. from prose romances. Murta. - The qualities which are Jeet - (Yasta) - 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 murta or concrete qualities. thoughts, the mansion of the body with Murti kala . 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) Yathakhyata - 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-yathA jAtarUpa 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- yathAnAmatathA Jaina he was convinced that it is right guNa - Significant. faith, right knowledge and right conYati dharma - fament - The monastic duct that lead one to mok sa. 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 ksetra - 40404 - Yoga.T - Activities, these have been Barley middle quarter. explained as three namely bodily activYava murajaksetra . yava muraja kSetra - ity, mental activity and speech. Barley drum quarter. S-8/1 Yacana. 27991 - Begging. Um - Yoga-Allspiritual and religious Yacani .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 sika, to these five kinds of activities - sion. (1) Practice of proper posture (sthana) Yavattavat - 2190198 - Simple equa (2) Correct utterance of sound (urna) tions. (3) Proper understanding of the meanYenakemprakarena yenakena prakAreNa ing (artha) (4) Concentration on the - By hook or by crook. image of Tirthaikara in his full glory Yoga-m - Activity, Vibratory activ: alambana), and (5) Concentration on ity, Meditation. bis abstract attributes (analambana). 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 (Jana 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 - (Ksapaka Sreni) - The fold activity is influx (asava).S - 6/1 ladder of annihilation. Yoga * yoga - By the operation of the sAlambana tathA anAlambana yoga meM antara - matter maturing body (sub class of the (The distinction between salambanaand

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(259) analambana yoga) - The distinction (Bhutavigama). Haribhadra trus tries to between the salambana and the show the unanimity of the conceptions analambana 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 (rupin) while in the latter enquirers to keep their minds open and on a formless object (arupin). investigate the truth with perfect deY.V. 19. tachment and freedom from prejudices. yoga ke abhyAsa ke pUrva mana ke prArambhika 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 (Jijirasa), Love for listening (Susrusa), processes. The minds of the common people are vitiated by these defects. attentive hearing (Sravana), compreHaribhadra enumerates them as eight hension (bodba), critical evalution viz. inertia (Kheda), anxiety (Udvega), (mimamsa), clear conviction unsteadiness (K sepa), distraction (Parisuddha pratipatti) and earnest prac(Utthana), lapse of memory (Bhranti), tice (Pravrtti) for self realization. attraction for something else S.J.P. 296-297. (anyamud), mental disturbance (ruk) Forti - (Icchayoga) - 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 (santa), noble and great (Udatta). and will he falters in his practice on It should be free from all impurities and account of spiritual inertia (Pram ada). intent on the well-being of others. This faltering practice is called (par arthaniyata). such minds are ca- icchayoga.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 samarthya yoga. . Y.D.S. 5. itself. This self-realization is known as 'supreme bliss' (Parmananda) and free PIET UIT (Sastra 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 nyaya - Vai se sika practices, strictly follows the scriptural system; it is the extinguished lamp(vidh injunctions, and has developed penetratmata dipa) of the Buddhists; it is ex ing insight is called sastrayoga. S Y.D.S. 4. tinction of animality (Pasutvavigama), ARTE - (Dharma Samnyasa) - that end of suffering (duhkhahanata), and detachment from the elements yoga which is accompanied by the dis

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sociation of all the acquired virtues is dharma samnyasa. yoga sanyAsa Yoga samnyasa - That which effects the stoppage of all activY.D.S. 9. ity is yoga samnyasa. yoga yoga The great sages have given the name yoga to whatever connects one with mok sa. 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 moksa. Yoga-20-1-204. yoga ke tIna sahagAmI - 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 (tridhA zuddhamanuSThAnaM), (II) A dependence on right scriptural texts (sacchAstraparatantratA), (III) A proper feeling of ascertainment ( samyak pratyayavRtti). Yoga- 210. - - - (260) - 1. tridhA zuddha anuSThAna - 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 moksa; such acts may be treated as praiseworthy simply because the agent concerned has, in some measure, considered moksa 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 moksa); 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 moksa is something praiseworthy and something that destroys delusion, this being so because moksa in all its aspects is conducive to welfare; This means that moksa 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 zAstra kI mahattA - (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 madinan. 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 moksa 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 moksa. ers a man can acquire the skill yoga - 225, 226, 228-230. necessaryfor earning money and sen tIna prakAra kI pratyayavRtti - (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 of ascertainment (earlier referred to) is

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(262) 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) - Adhyatma, Bhavana, Dhyana 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 - (Sanubandba 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 - (Sasrava yoga) - Yoga accompanied by defilement is yoga to be practised in course of long period of worldly existence. Yoga - 34. 3rka M - (Anasrava 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 cintamani 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 cintamani 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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(263) 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. yoga kI upalabdhiyA~ - (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. yoga kA pramukha sAdhana adhyAtma - (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 (Adhyatma) - By adhyatma 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 adhyatma 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 - (Bhavana) - Bhavana is to be understood the daily progressing repeated observance of the adhyatma itself, anobservance which on accountof being repeated again and again bas come to be accompanied by a contenteration of mind. The bhavana 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 - (Dhyana) * 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 dhyana 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. Yoga - 362-363.

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(264) 4.samatA-Bysamatais understood the Yoga Parinama - yoga pariNAma - 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 . yogasthAna a feeling of intense like and dislike 451 400 - Volition station. owing to the machination of nescience. The samata produces a non-utilization Yoga sparddhaka - yoga sparddhaka - Voof supra - sensuous capacities, a de- lition supervariform. struction of the subtle type of Karmas, Yoga Margana - PU - Volia break in the thread of expectation. tion variform. Yoga - 364-365. Yogyata -pal Ability, Capability. 5. gfa finta - By vrttisamksaya is Yogah ina - 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 margana - TM TIU - 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. vrttisamksaya - and it alone - leads to Yoga sthana - Pen - The different (the acquisition of) omniscience, the assuming of the sailes 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 - yoga saMnyAsa - That the attainment of moksa which is free which effects the stoppoge of all activifrom all disturbance and is permanent ties is yoga samnyasa. seat of bliss. Yoga - 366-367. Yoga sthana - yoga sthAna - Vibratory yoga bindu- Theyogabinduisone of the activity, Degree of soul's vibratory acfour works that acarya Haribhadra Suri tivity. wrote on yoga - the other three being Yogavahi.- Monomaniac, the yogavinsika, the yogasataka Such as a book worm. (along with an auto commentary). Yoga mana - Vacana Kaya - 41 - Yogacara- er - Practice of medi tation. 47,927, 014 - Volition, mind, Voice, Yogatma - T I - Till the final body. Yoga - Dravya, Bhava - - Gall emancipation all jivas have the activi419- Volition - Fluent/Phase. ties of mind, speech and body, hence are called yogatma. Yoga - Subha, Asubha - - 49, Yogi ja ana . ifsa - The trans37719 - Volition gracious/ungracious. cendent intuition. Yoga Margan a sthana - AM Are Yogin - IT - Contemplative, medi1917 - Volition wayward station. tator.

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Yog i ndragocara - yogIndra gocara - Sub ject of the meditation of yogis. Yogin - yogina 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 - yuga Two kalpas/Yuga - Utsarpini kalpa yugarddha - utsarpiNI kalpa yugArddha - Hyherserpentine aeon half yuga. * * - Yugapat - Simultaneously. Yuga-Avasarpin i kalpa yugardha - yuga - avasarpiNI kalpa - yugArddha - Hypo serpentine aeon half yuga. Yogacara -- Subjective idealists. Yudhyantam - Jostling. Yugma yugma Pair. Yuktananta - One of the three kinds of infinite. Yuktyabhasa - yuktyAbhAsa cious reasoning. Yuta Separable. Yutif Coincidence, Conjunc tion. - - * - (265) - Yuvaraja-RI- The heirapparent. ra (R) - Racana Dispositon, Elevation, Composition. Racana Ksetra - racanA kSetra enance. Falla - Prov . Racanatmaka san gati saGgati - Organic unity. Rahobhyakhyana - rahobhyAkhyAna - Revealing the secrets and deformities of others. racanAtmaka 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 Devaraja. His mother was Vijayasri. His two elder brothers were B abola and Mahanasimha. Savitri was his wife and he had a son Udayaraja. Raidhu was composing his Arit thanemicariu when this son was born to him. Raidhu was a pious sravaka and he spent his time in literary pursuits and Murtipratistha. 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 Granthavali - Part I - rakkasa gaMga (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 Kadambari. A. 77-78. Raksa kavaca - rakSA kavaca - Refractory. Rakta Takil through pun darikas eastern archway is Rakta. S-3/20 Raktoda raktodA - That which flows through Pun darikas western archway is the river Raktoda. S-3/20 Ramyaka varsa---Ramyakavar sa 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 - . - * - Ranga Mandapa raGgamaNDapa A pillared hall open on all sides, Dancing hall. Ranga pattika - raGgapaTTikA - 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. - - * (266) - - Rasa nama karma rasa nAma karma 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 - rasaparityAga - 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, Kasaya - T tikta, kaTuka, kaSAya - Taste, Pungeant, Bitter, Astringent. Rasabhaga - T - Unit of Inten'sity. Rasa parityaga - rasa parityAga - Giving up stimulating. Rasavati - Kitchen. Ratha - Projection of a shrine. Rathika rathikA - Nich. Ratif Indulgence, Aptitude. Ratnajatita fa- Jewelled. ratnaprabha - Ratnaprabha was the foremost disciple of devas uri. He is the commentator on the Prama na-nayatattvalokalamkara. Beside's this commentary Ratnaprabhas other works are: Neminath Caritra, upade sam alasiksa, Matapar iksa Pancasat. Devasuri himself in his syadvada. Ratnakara, has highly praised Ratnaprabha. P. (Preface) VI Ratnaprabha - ratnaprabhA - That earth which has the lustre of various Jewels is Ratnaprabha. 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 vyavahara ratnatraya. The former is from the absolute point of view and the latter is of relative point of view. Ni'scaya ratnatraya - nizcaya ratnatraya 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 paramatma 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 Parmatma or the great person would be caritra par - excellence. (267) - Ratna bhusan alan krta - ratnA bhUSaNAlaGkRta - Bejewelled. Ratnatraya pavitrita - ratnatrayapavitritaPurified by the triple jewels. rattasa (The Rattas) The Rattas of saundatti were great feudatory lords of the imperial Rastrak u 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. - - mirAda - 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 kartavirya-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 (Ravivarma) - Ravivarma succeeded Mrgesha varma 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 rAcamalla athavA rAjamalla dvitIya (Rachamalla II or Rajamalla II) - After the death of Marasimha II of the Ganga dynasty, Pancaladeva, fully known as Dharma-MaharajadhirajaSatyavakya Kongunivarma Pancaladeva, ascended the throne and he was succeeded by king Racamalla or Rajamalla II. Camunda raya was also the miniser of Racamalla or Rajamalla II. Rajamalla II was the worshipper of the feet of the sage Simhanandi. - - Dr. Introduction - xxiii - xxiv Raja darbara - rAja darabAra Feudatories. -

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(268) Rajanayika - Taft - Ambassado- Rasi upama ksetra pramana - If rial. - 3441, A1 - Set simile measure. Rajatanirmita - START - Silver Rasi upamna ksetra pramana - TIT inlaid. - 3441, 5, 4410 - set simile, quarter, Raja - 175 - Chieftain. measure. Raju - TT - 1/14 of the total height of Ra'si - Sucyangula, Pratara n gula universe. - LIFET - 425M, ARISTO - Set, Rajyasraya - Toetste - Royal pa Linear finger, Squared finger. tronage. Rasi - Loka - fg - 10 - Universe Raudra dhyana - stgezin - Cruel line cubed. concentration. Rasi- Bhava pramana - TIS - 979 Radha - 79 - Devotion to self. 4914 - Set, Phase measure. Raja katha - Page #288
Rasi-Nastiki, Vises adhika - - nAstika, vizeSAdhika - Set Non existent, Distinctly great. Rasi-Samkhyata / Asamkhyata, Guna rAzi saMkhyAta/ asaMkhyAta guNa Set numerate, innumerate times. Rasi-dvigunahina, vrddhi - - anantaguNa, dviguNahIna, vRddhi - Set - Infinite times, Two times decrease/ Increase. Rasi - Prata bhaga, Gunakara - rAzi- prAtabhAga, guNAkAra - Set - counterpart, Multiplier. Rasi - Alpabahutva vidhi - alpabahutva vidhi - Set comparability method. * (269) Rasi-Ogha, A desa, Nirdesa - - ogha, Adeza nirdeza - Set Brief, Detail, Denotation. Rasi - Anantaropanidha - 3f-Set-Continuous comparability examination. Ratri bhojana - rAtribhojana - Taking food at night. Raudra -- that which arises from cruel temperament. Rekha Curvilinear. Rekha kona - rekhA koNa - Angular line, trace. Rekha krti - taifa - Diagram. Rekha vrtta -- Linear border, Linear circle. - " . - - Rekhi ya - rekhIya - Linear. Ratibaddhata - rItibaddhatA - Manner ism. Riti rivaja - rIti rivAja - Modes.. Rikku - Same as kisku A quarter measure. - - Rnarasi - Negative set. Roga-Illness. Rohita-fed-The river Rohita rises from Maha padma and flows through its archway in the south. S-3/20 Rohitasya - rohitAsyA - The river Rohitasya proceeds from Padma's archway in the north. S-3/20 RSabhadeva - Rsabhadeva - According to the Jaina tradition Lord Rsabhadeva 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 Rsabhadeva 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. Rsabhadeva 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 * vaMza sthApanA 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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(270) founded the Natha vansa, K beccame the founder of Ugravan sa. Kururaja, the name adopted by Somaprabba, is starting point of Kuruvan sa, Sri R sabha Deva then appointed Kaccba, Mabakaccha and many other Ksatriya princes as Adhirajas (smaller chieftains) to rule over five hundred feudatory chiefs each. The Adhirajas were themselves placed under the Maharajas. The Ik shvaku 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 Iksurasa (Cane juice), which earned for him the title of 'Ikshvaku'. Subsequently in the course of a few years the term came to be applied to the family of R sabha Deva, the lkshvaku Vansa. The world -teacher also earned the titlesof Brahma, vidhata, Sasta and ihe like which all * signify creator, because of his being the creator of the arrangements of the Karmabhumi (sweating) civilization ! The Surya and Chandra Vans as arose out of the lksvaku 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 secondbyBabubal isson Somakirti who was also called Mahabala. The Kalpa trees of Bhogbhumi age when completely disappeared and the spontaneous cultivaition also was not yielding sufficient food for the growing population. R sabh 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 sabba Deva was assisted by lord Devas, whose advice was found very Valuable. RSabhadeva dvArA dI gaI vyAvasAyika zikSAThe 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 Ksatriyas, the traders eamed the title of Vaisyas, the rest were at first called Jaghanyas (small) later avara (lowestor last) and finally Surdas. At first Vaisyas were also called by different names, such as arya (gentle) and Vanika (Trader). There were no Brahmanas then, all were debarred from education. The Sudras 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 Surdas. The date on which the arrangement was made was the first of the dark balf in the month of Asadha, which is the commencementof the Karmabhumi(sweating) srsli (Creation order of things) Rosa - ta - Anger Rucikara - prace - Favourite. Ruk - 70 - Mental disturbances.

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(271) RupyakulaAbergani - That which flows through Maha Pun dari kas northern archway is the river Rupyakula. S - 3/20 FT (L) Rudha . C - Conventional. Rudhi - Hafa - Usage. Rudhil baddha - Reference - Stereo typed. Ruksa - Fertit - Dry, Rough. Ruksata - FT86 - Dryness, Aridness. Rupe - 19 - Form, Visual form, Colour, Material form, Modification, Unity, Pattern. Rupa ksapa - 1994 - Colour moment. Ripanupata - rUpAnupAta - Indicating one's intentions by showing oneself. Rupa pratiti - tata scia - Appearance. Rupakara - 16470R - Features. Rupa Pracurya - 1799794 - Profuseness. Rupan kana - 4157 - Modelling. Rupanatarapa - Tur - Modification. Rupantarita - 1741Ta - Transformed. Rupa slesa- Haupta - Interpenetration. Rupi.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 (rupins). It does not however mean that taste, smelletc. are excluded. as colour is inseparably connected with these. $ - 5/5 Rupi 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 - Dana, Labha, bhoga, Upabhoga, vi rya - affo - GTA, 4719, 971, 47, atef - Attainment - Contribution, Gain, Endurance, Self-attainment, Power. Labdhi indriya * labdhi indriya - The sense qua attainment. Labdhi - patica. aferent core - Five attainments. Labdhi-Navakevala- Afee-79498Attainment (Nine Omnisciental). Labdhi - Kala, Karapa, Upadesa - afect - qilsa, assut, 34601 - Attainment - time, Operational, Instructional.

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(272) Labdhi - Upasamaka, Prayogyata - sifon, 3497446 RAI - Attainment - Subsidence Applicability. Labdhi - Ksayopasamika - Karana mfat-eatretasif , RUI - Attainment - Subsidence cum annihilationa, Operational Labdhi - Aksara-cro3797 - Alphabetical attainment. Labdhi Indriya - labdhi - indriya - Attainment sense. Labdhi sthana - labdhi sthAna - Attainment-station. Labdhi - Anvayagata, Tadvyati- rikta-fan - Brain, agafapies Atainment - Non - both revealed, That very distinct. Labdhi - Aparyapta-fay - 379417Atainment - Undeveloped. Labdhi pratyaya - labdhi pratyaya - That which has attainment as the cause is labdipratyaya. S - 2/47 Labdhyaparya ptaka - 4764fH2 - Absolutely non - developable. Labdhyaparyaptaka manusya * labdhyaparyAptaka manuSya - Absolutely non - developable human soul. Laghima -fan-Becoming exceedingly light, Levity. Laghu - ME - Light, Miniature, Tiny. Laghumasika - Hifia - Light monthly penance. Laghumurti - puff - Statuette. Laksana - 27870 - Differentia, Intrin- sic property, Features, Definition. Laksan a bhasa - 770147 - Differ- entia fallacy. Laksana - Atmabhuta, Anatmabhuta - 7810 - 3116449, 3771TY - Definiton - self associated, Non self associated. Laksana - Ekarthavaci nu - Kattefaret - Definition - Synonyms. Laksana bheda - 77000 - 4G - Type of definition. Laksana vyutpatti - mau rufe - Definition genetic. Nasti laksana - 7f7 27879 - Nominal definition. Lalitasana - 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. Lala ta bimba - Maire fortal - Figure carved on the middle of the lintel or architrave. Laharadara * MEEGR - Vertical, Floriated, Fluted, Curly, Scalloped. Lalita - dicta - Elegant. Langot i - ilici - A bare strip of cloth worm round the loins. Lapalapa ti-014674167 - Lolling. Latakana - Mestany - Lobe. Lava - 79 - Lava is said to consist of seven stokas 24/38 minute. Labha - 074 - Gain. Lamba rupana 1514 - Vertical. Lambe - - Elongated. Lambakara - malicore - Perpendicular. Labhantaraya - 214774 - Obstructive karma of gain.

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(273) a is Lamba rupa - 0741 - Vertical. Lambe - Speed - Elongated. Lambakara.78119R - Perpendicu- lar. Labhantaraya-147274 - Obstructive karma of gain. Lalitya - Gifts - Elegance. Lalityamaya - Aftr944 - Elegant. Langalika 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 Laukantikas. If so, it would include all the devas residing there. No, the word is taken in its etymological sense. Brahmaloka is loka, Lokanta is its end or border. Those who are born there are called Laukantikas 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 Samsara. Lokanta means at the end of it. Those who are at the end of Samsara (transmigration) are called Laukantikas. 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 Purvas. 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 - Mana, Unmana, Avamana, Gup imana, Pratimana - laukika,mAna, unmAna,avamAna, guNimAna,pratimAna - 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 (Papa) 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 (Lesya). 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 (Lesya). Gatha - 489-490. dravya lezyA - The colour of the body produced by the operation of colour (sub-class of the body making karma is) matter paint (Dravya Lesya). G.J. 249 Gatha 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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(274) Pi. tremely eager for sense objects, proud, deceitful, lazy and mysterious - these are the differentia (or signs) of black (thought paint). G.J. 256 Gatha 509-510. nIlalezyA ke lakSaNa-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 Gatha 511. kApota lezyAke lakSaNa- 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. Gatha 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 Gatha 515 Target to SUT - Charitable(tyagi), 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. Gatha 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 Gatha 517 Concept of Lesya lezyA kI avadhAraNA - The concept of "Lesya" plays an important part in the theory of karma. This concept was briefly explained in the verse nos. 37 and 38 of prasamarati. 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) Lesya 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) Lesya is indicated). The third said "Letus cut the small branches down." (Here the kapota (grey) lesya is indicated). The fourth said "Let us bring down only the bunches of the fruit." (Here the Tejas (yellow) Lesya i.e. the third best of the three holly varieties is indicated). The fifth said "Let us bring down only the ripe Jambu fruits from the bunches" (Here the Padma (red) Lesya 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 Jambu fruits. So why don't we pick Lipikara - ferfiahore - Scribe. out and eat the ripe fruits that have fallen upon the earth." (This indicated Lipis astra-fallopf - Palaeography. that Sukla (white) Lesya 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 Lesya prar u pana - 54001 - besmeared with flour, Chalk and the like. Complex presentation. Kinds of Lobha - 074 a 4G - Greed Lesya - Nirdesa, Varna, Parinama 821 - ficit, qui, uf014 - Complex is of four kinds -(i) Fifan - The longing - Instruction, Colour, Transform. to live (ii) Arogya - 371174 - The Lesya - Sakrama na, 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 . Svami, Sadhana, indulgence. Samkhya, Ksetra - 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 Lesya - Sparsana, Kala, 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 Ksatriya clan. nas - That space which is accompa nied by matter and soul, which is rich Linga - F - Sex, Sign, Genitals, with kala (or time) and the two magniMiddle term, Bodily mark, Probans. tudes (i.e. astikayas) 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 para marsa - fre 1431 - FEAT, FED, 37a - Universe Upper, Resemblance of a sign. mbiance of a sign. Middle, Lower. Liigasya trair upyam * liGgasya Loka badba.771 919 - ContradictrairUpyam- Threecharacteristicsofmiddle tion by popular opinion. term. Loka bheda - 5110 - Types of UniLingi - ferci - Signet. verse.

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(276) Loka - Samanya, Urdhvayat - 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 - Lokapalas 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 'Satta". 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. Lokanta - Silchala - End of universe. Loka vadi - High - Believer in the world. . Loka * Yavamuraja/yavamadhya . Mic4944, 46484 - Universe - barely drum, Barely middle. Lokakasa - Art - The Universe space. lokAkAza tathA alokAkAza - (Lokakasa an d Alokakasa) - That portion of Akasa in which Jiva, Pudgala, Dharma, Adharma and kala exist is known as lokakasa and the Akasa beyond it is called Alokakasa. Dr. 29 Loka midhata - loka mUr3hatA - Common follies. Loka pramana - lokapramANa - The spatial units of universe.

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(277) Loka srsti- ctia fe - Cosmogony. Loka vidya - ma faen - Cosmogra- phy. Lokatita 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- vacana vargaNA-Organ of speech. Vacana vinyasa - 199 FRIA - Lin- guistic symbols. Vacanadi sutra - vacanAdisUtra - The sutras 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 Vaibha sika - Auto - Presenta- tionists. Vaidharmya - dypal - Dissimilarity. Vaikriyika sarira - vaikriyika zarIra - 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 Sarirais called Vaikriyika Sarira. Vaiduryamani . tafor - Pure crystal. Vaidyaka dosa-data - Obtaining food by discoursing on medicine. Vaikriyika kayayoga - vaikriyika kAya um - Fluid body vibration. Vaikriyika misrayoga- vaikriyika mizra UM - Fluid mixed vibration. Vaikriyika samudghata - afsnferans HTC ETC - Fluid overflow. Vaikriyika sarira - vaikriyika zarIra - Transformable body. Vaikriyika sarira. vaikriyika zarIra - 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 vikriva (Transformation). That which has transformation as its object is vaikriyika, that is transformable. Vaikriyika sarira angopa nga * vaikriyika zarIra aGgopAGga - The chief and secondary parts of transfromable body. Vaidharmyavat.depanare - Negative inference. Valdharmyadrstanta-vaidharmya dRSTAntaHeterogeneous example. Vaidharmya drstantabhasa-dept dRSTAntAbhAsa - Fallacy of heterogeneous example. Valdharmyasama - derfal - Parity per dissimilarity. Vadhyagha taka bhava - gozelda1979- The destructive opposition. Vailambha and Prabha ni jana.aminn 79 y qosht - These are two lords of Vatakumaras. S - 416

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(278) Vaimanika. vaimAnika - Those which Van ipaka dosa . vaNIpaka doSa - Obmake the beings residing in heaven, taining food by means of speech agree feel as possessing merit are called able to the giver. Vimanas. And those who live in Vairagya - a - Detachment, Non vimanas are Vaimanikas. The vimanas attachment, Complete absence of raga are of three kinds namely Indraka, sreni and dvesa, Detachment of worldly and Puspaprak i rnakas. Among them things. Indraka vimanas are in the middle like Vanaspatikaya Jiva . vanaspatikAya the Lord (Indra). Sren ibaddha vimanas va- Vegetable bodied bios. are those which are situated in the four Vanaspatikaya Jiva-Pratyeka sardirections like therows of spacepoints. Those which are scattered like flowers ira, sadharana sarira.Caefare in the intermediate points of the com gia - Arte PRTO, ATETRU PORTE - Vegitable pass, are called Puspaprakirnakas. bodied bios - every body, Common S-4/16 body. Vainayika - tafeh - Non discrimina. Vanaspatikaya jiva - Paryaptal tory attitude. Aparyapta.qwefalcore vita - varav Vainayika mithya darsana - Hafect 3744fa - Vegetable bodied bios- develmithyAdarzana- Indiscriminaticfaith inevery oped / Non developed. scripture. Vanaspatikaya jiva - Suksma, Vainayiki buddhi - taifa gefa - badara. 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 - Vaisali is modern hend the spirit and letter of the trio of Dharma (religion), artha (material pros Basadha, now situated to the north of Ganges, in the district of Muzaffarpur perity) and kama (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 - ae - Enmity, Hostility. Vasukunna, which is close to the present Basadha, must be ancient kundapura. Vairabhava #4a - Antagonism. Vaisrasika - daftan - Natural. Vaisalika- vaizAlika - Mahavira is Vaisrasika bandha . vaisrAsika bandha - called vaisaliya - vaisalika in the Natural bond. Ardham agadhi canon (Sutrakrtanga Vaitalika - Staufstas - Heraldic. 1.2; Uttaradhyayana 6 etc). The obvi- Vaivadhikaran yafectuer - Bibuous interpretation of Vai salika is that reation of locus. he was a citizen of Vaisali.

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(279) Vaiyavrtya-44a4a-Respectful ser- Vandana - JGTI - Bowing, The cervice to the saints. emonial and humble greeting of the Vaiya vrtya. M eni - Service is the spiritual teacher. help rendered to the saints in difficulty Vanaspatikaya - qrufa aita - Vegby bodily activity or with things. etable bodied. S - 9/20 Vapu - ay - Physique. Vaiyavrttakarana : dequatur - Varada - 02-Hand-Gesture(mudra) 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. Vaiyavrtyakarana . quapau - Varan dika .a{fuschl - The member Serving the meritorious by warding off evil suffering. or setofmouldings separating the jangha Vajra - 90 - Thunderbolt, Adaman from the sikhara. .. tine. Varaya tara UE - Wedding proVajranaraca . orria - The less cession. perfect joint. Varga - auf - Variate, Square, CatVajravrsabhan ara casamhanana - egory. Varga - auf - The bundle of potencies vajravRSabhanArAcasaMhanana - 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. Vakrakara ashloor - Curvilinear, Vargakaragrha - vargAkAra gRha -RounCubical, Flexed. del Vakrarekh i ya asioita - Curvilin Vargamu la * abget - Square root. ear, Cubical. Vargana - aforn - Name of molecule Vakrata.. Chill - Crookedness. of infinite atoms, Variform Vaktavya . athol - Explicable. Vagana - anfon - The type of karmic Vaktavyata.qporn - Explication. molecules constituted by a number of Valaya - acte - Envelope, Zone, ring. vargas or karmic atoms. Vallari.geopet - Scroll Vargana Agrahana-apfen - 344801Vala paka-041416 - Covered stepped Variform - Non-acceptable. entrance. Vargana - Dhruva sunya - apofon - Vamsapatra - 49148 - Bamboo leaf. a VR - Variform Pole vaccum. Vana khanda-cho's - Forest grove. Varga - salaka . officia - Log. Vanaspati - qqeufa - Plant life. Log2

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Nirantara Vargan a - freer anfon - Continuous variform. Varga - Varga-pf-arf - Quadratic equation. Vargakara-- 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 Varna nama 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 yellow. S - 8/11 Varna vyavastha - varNa vyavasthA - The rule of the caste- After the installation ceremony the world teacher Rsabhadeva laid down the foundation of Aryan stability in the form of Varna Vyavastha (the rule of the caste). Three varnas 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 Brahmanas - brAhmaNa varga kI utpatti 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). Varsakara - A minister of Ajatasatru. * Vartana and Parinama - vartanA tathA fu-The distinction between vartana 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 Vastrautarana - opet BARESTI - Disrobis the characteristic of all substances. Both Vartana and Parinama mean Vastra bharana. - Drapery. changes. But Vartana rafers to imper Vastrabhu sapa . 279999 - Cosceptible, minute changes that go on tume. incessantly every instant in all sub Vastu dharma- og ef - The attribute stances whereas parinama 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 Vasitva - afora - The power to win Vasitva vikriya rddhi-africa fafah over all beings. Terasa - Influence modification prodigy. Vacaka - apels - Expressive. Vastu ots - Object. Vacana-ari - Training in scripture argurafa:- The life of Vastupala and its meaning. is also the subject matter of a work Vacna-ar -Teaching. It consists called Vastupala Carita by jina-harsa. in teaching words or meanings or both The king Vastupala was himself a poet with precision. S: 9/25 who wrote a work called Nara - Vacanarya.rar - The expounder narayana nanda dealing with the story preceptor. of the friendship of Arjuna and Krsna Vacya - vacaka - Te - apa - and the abduction of Subhadra by signifier and signified. Arjuna Vada - K - Legitimate discourse, (written between 1220 to 1230 A.D.) Debate, Discussion. Vastutva.orgra - Objectivity. IF (Vada) - 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 . varNyasamA - Parity per maintained by a party). by refuting the uncertainty. subject matter of the other, the two Varsavasa . autant - The rain re subject matters being opposed to each other. P. 8/1 Treffuray - Tattvanirn in i su - One Vartamanajn ayaka Sarira - odra who wants to determine a truth. de jJAyaka zarIra - Present body ofknower at P. 620 the present time. furt - Jigi su - 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 Vartalatara - GMCR - Sperical, contention. P. 8/3 Circular. treat

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(282) Trafafutaita - Tattvanirn in i su) - A seeker of truth. P8/14 tattvanirNinISu ke bheda - The classes of Tattvanirninisu-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 vAda ke cAra aGga - The four limbs in a debate - The disputant (Vadi), the opponent (Prativadi), the members (Sabhyas) and the President(Sabhapati) are the four limbs in a debate. P 8/15 aifa - viraila - Vadi - Prativadi - 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 Pramanas. 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 sabhyoM ke kArya - 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 - Sabhapati - The president is to be amanof knowledge, of commanding authority of forgiveness and impartiality. P. 8/20 sabhApati kA kartavya - The duty of the president - is to determine the matter stated by contending parties and the members to reconcile disputes etc. P. 8/21 vAda meM bolane kA niyama - 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. Vadaranigoda . aici Fama - Group souled vegetables. Vadaranigoda vargana. vAdara nigoda arfurt - Gross common body molecule. anfcca - Vadi Deva Suri was the author of Pramana - naya tattvalokalamkara. He was born in the year 1143 V.S. at Muddahrita, a village in Gujarat. He came of the lineage of Pragvata. Sresthi Virangaga was his father and his mother's name was Jainadev i. His parents gave him the name, Purna Candra. From his childhood, Purna 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 Suri Municandra who then gave him the name Ramacandra. Soon the young man mastered all the Sastras and became well known as an able debator. He travelled in many places. In his life time

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(283) Devasuri 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 Svetambara Gacchas also. After his death many Jaina Philosophical Vakya dosa . arep to - Defect of writers e.g. Ratnaprabha, Mahesvara, speech. Somaprabha, Udayadeva, Pradumna, vakya prasamsa- vAkya prazaMsA - ExMunideva, Somacandra, Merutu nga cellence of speech. Munibhadra, Gunaratna, Munisundara Vakya sphota - arap pote - Speech have praised Devasuri in their writ- context, Sentence, exposition. ings. Devasuri is the author of many valuka prabha - archi941 - That philosophical treatises. Besides the earth which has the colour of sand is Prama nanayataltvalokalamkara, the valukaprabha. S - 3/1 Syadvada Ratnakara is another of his vamana - 146 - A dwarfish body. reputed writings. P. (Preface) v, vi vamanaakrti- vAmana AkRti - Dwarf Vadi arct - Disputant, Proponent figure. Vadi - Prativadi-Nyaya, Nirnaya Vanijya pradha na nagara - alfurver - vAdI - prativAdI nyAya nirNaya, - Determi- pradhAna nagara - Merchantile metropolis... nation of right, between dispudent/Op- varta - araf - Commerce. position. Vani. apuit - Utterance. Vadi bhasi mba - aiciuffs - Vasaka - an4a - Impressor. Vad i bhasi mba flourished in the early Vasana. 0141 - An impression or years of the eleventh century and wrote idea, desire, Previous actions or dispothe poem Ksatracudamani and the sitions or forces, Longing, Peculiar prose romance Godyacintamani..' subjective tendency, VolumVaditva rddhi - aifera mateso - Dis- ptuousness. course prodigy. Vastu -are - is the place of residence. Vadya yantra . als - Musical Vastukara - argent - Architect. instrument. vastusmaraka- vAstu smAraka - MonuVahana - 2167 - Mount. ment. Vak. 914 - Speech. Vatsalya - airy - Joy and affection Vak chala . 914 91 - Quibble. towards the right path and those followVakduspranidhana - vAkduSpraNidhAna 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 vAkya - 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. Vetrasana - 14 - Cane seat. Vata 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. Vayavya - aptal - East west length. Velana kara-ATHAR - Cylindrical. Vayu .org - Air. Venudeva and Veradhari . veNudeva Vayu kaya . ar asta - Air bodied. Tem ageri. - These are two lords of Veda- - Sex inclination, Sex, sign, Suparnakumaras. S - 446 knowledge, One of the four scriptures Vibhasyavada - 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. (kSAyopazamika) Knowledge and is the cause of karma is wrong visual knowlVeda pani - vedapAThI - Hymnist. edge (vibha nga). Veda - Dravya / Bhava. Ta - 509 / Vibhangavadhi- fanprafa - Errone979 - Sex - fluent / Phase. ous clairvoyance, wrong clairvoyance. Apagata veda - arata - Beyond Vibhanga Joana. faut - Errosex. neous clairvoyance Veda margana . ta - Sex Vibhasa - faren - Commentary. wayward. Vibhava-faya - Contrary modificaVedana - Anquish, Pathos, tion, contradistinction. Feeling. Vibhavaguna. farangu - Extrinsic Vedani ya.agrire - Feeling. Feels or qualities. is felt by this is feeling. Vibhava darsana-vibhAvadarzana - NonVedaniyakarma- vedanIya karma - Feel natural intuition. ing producing karmas, Pathos func- Vabhava parin aman- fara yfirumtional. Unfavourable fructification. Vedana samudghata - vedanA samudghAta Vibhinna - forf 49 - Component. - Pain overflow. Vibhu - fau - All pervasive. - Vedika -aicot - Railing, Balustrade, Vibbuti - 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. Vicaranafa Vicikitsa-fafafa- The feeling of Vicchinna-faf- Terminable, Interrupted. Vidarana Kriya - vidAraNa kriyA - 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 Nisadha on the south, Nila on the north and the oceans on the other two sides. S-3/10 Vide'si mula-fan - Alien origin. Vidharmya/Valdharmya - vidharma vaidharmya - Heterogeneous. Vidhana-fa- Division, Predica tion. Vidha - faIa - Vidha denotes kinds. S-1/16 Vidhi - fafa - Affirmation, Positive element, Injuction. Vidhi nisedha talika vidhi - niSedha tAlikA - Cartography. * Vidhi pratiyogi- vidhi pratiyogI - Positive counterpart. Vidhmata,fa-Extiguished lamp. Vidhivisesa - vidhivizeSa- 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 saMkramaNa - Rotarded transition. Vidvamsafara - Desolation. Vidhvamsaka - fa- Devastating. Vidvana- vidvAna Savant, Erudite. Vidya-fael - Right cognition. vidyAdhara - Vidyadhara- 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 sabha. Jaina stories vol. II P. 181 Vidya dosa - vidyA doSa - Obtaining food by imparting occult powers by permission to do so. vidyAsAgara - Vidya sagara - acarya 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 tapascarya 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 (Moksa). Acarya Vidyasagar a was born on the 10th October 1946 in the village Sadalga 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

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(286) in the Digambar Jain tradition in which indeed. But Vidyasagar 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 Acarya, Jranasagar possessions what so ever, except his named him as 'Vidyasagar. sadhana, spiritual practice and love to Vidyasagara travelled extensively from Arihant. village to towns, cities and important In 1966 Vidyadbar left home for Jaipur places of pilgrimage, spreading the diwhere Acarya Desbhoo sana was vine message of Tirtham kara camping with his munis. Vidhyadhara Mahavira, 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 ahimsa, which binds mankind in the resolute hereafter. When his family dis universal bonds of fraternity. suaded him, he did not relent. His con Vidyasagara is an outstanding saint, viction remained unshakable. He said poet and thinker and at the same time be to his brother Mahaveera, " In this is drenched in spiritual sadhana. He birthy I'll wed liberation". Ultimately, was further honoured to become an when Vidyadhara advanced on this path, histwo younger brothers followed Acarya on 22nd November, 1972 to give spiritual direction to humanity suit. They become Muni Yogasagara and Samayas agara. His mother became stranded in worldliness. Acarya Aryika Samaymati and his sisters Vidyasagara'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 Vidyadhar's passion for learning and ease. Acarya Vidyasagar is a linguist, spiritual sadhan a inspired his Acarya versatile in Hindi, Sanskrit, Marathi, 10 accept him to the order of a Bengali, English and other Indian lanBrahmacari - the celibate pupil and guages. Some of his notable publicateach him systematically. Acarya was tions are as follows: convinced of the spiritual dedication 1. Narabada Ka naram kankar and zealof Vidyadhara, aptly expressed (The soft pebble of Narabada) in his self-restraint and self-denial. On 2. Dubo 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 Rota? life. During the initiation ceremony a (Why does the parrot cry?) tuft of hair on head and beard are to be 4. Mooka Mati - "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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(287) His prose : 1. Guru Vani (Sermons of Guru) 2. Pravachana - Parijata (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 Acarya Kunda - Kunda, such as. Samayas ara and Niyamas ara andother are Samana-Sutta etc. 'Mooka-Mati' 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: Acarya has illustrious disciples treading on this glorious path of spiritual sadhana. He bas a vast number of lay devotees who draw religious and spiritual inspiration from the sacred sermons of their prophetic Guru Acarya Vidyasagar. Acarya Vidyasagar 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 Darsana) Right knowledge (Samyak Jiana) and Rightconduct (Samyak Caritra). 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. Acarya Vidyasagar 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 - vigarhaNIya - 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 nAma karma - 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 Vijatiya -fasticita - Heterogeneous.

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Vijnana-fas - Determinate cognition, Consciousness, seed consciousness, Cognition of object, waves of mentality Determinate cognition, Cognition. Vijnanavada - vijJAnavAda - Subject idealism. Vigraha sambhasa- vigraha saMbhASA Hostile debate. (288) Vikala-fach - Incomplete, Defective, Deficient. Vikalana-fach-distribution. Vikalata - vikalatA - Inadequacy. Vikaladesa-fa- Incomplete. Vikalendriya - vikalendriya - Maimed senses, 2-4 sensed bios. Vikalpa fa- Mental construction, Rambling. (Fickling) of mind due to rise of passion, Abstraction, Alternative, choice. Vikalpa Jnana - vikalpa jJAna - Reflective thought, Determinate. Adhastan vikalpa - adhastana vikalpa Lower abstraction. Vikalpa - Dvir u pa, Ghana, Ghanaghana, Uparima - vikalpa - dvirUpa, ghana, ghanAghana, uparima - Abstraction- Lower, square, Cube, Cube non cube, Sequence, Upper. Vikalpa - Dviru pa, Varga - face fa,f-Abstraction Dyadic, Squate sequece. Vikalpa-Grhita - vikalpa - gRhIta Adopted abstraction. Vikaladesa vikalAdeza - Graded/ Ordered Instruction. Vikasita - vikasita - Blown. Vikasa - vikAsa - Inception. Vikatha vikathA - Gossip. - G.J. 29 25 vikathAyeM The 25 Vikathas or gossips are the following - G.J. 35 strIkathA - Woman gossip. arthakathA - Money gossip. bhojanakathA Food gossip. - - rAjakathA State gossip. corakathA - Theft gossip. vaira kathA - Enmity gossip. para pAkhaNDa kathA - Wrong belief gossip. deza kathA Local gossip. bhASA kathA Story telling. G.J. 36 - Defamatory gossip. Goddess gossip. Harsh language. * guNabandha kathA devI kathA fage then paizUnya kathA kandarpa kathA Sexual gossip. dezakAlAnucita kathA - In opportune Talk. Back biting. - bhaNDakathA - Gest - - - - - - - - Foolish talk. mUrkha kathA AtmaprazaMsA - Self praise. paraparivAda kathA - Condemnatory talk. - para jugupsA kathA - Contemptuous talk. parapIr3A kathA Talk painful to others. kalaha kathA - Querulous talk. parigraha kathA Talk about worldly ob jects. Arambha kathA - - - Talk about worldly ac tivity. saGgIta vAditra kathA ing and music. Vikara fa Maladies, When a thing actually appears as another it is called vikara, Nodification.. Vikara parinati - vikAra pariNati - Alien status. - Talk about sing

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(289) Vikari - 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 Varaba. 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 atba 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 - kampilya where lord Vimal according Discipline qua assurance by diss uading to the Jain traditon delivered his first Viksipta - fafata - Scattered. sermon of Dharma. Viksepani - vikSepaNI - Stories that Cunningham identified the great city of turn men away from pleasures of senses. kampilya with the modern small town Vilaksana - Foctetor - Anamalous. of Kampil, which can be reached easily from the railway station of Kaimganj. Vimala - fq46 - Hale. Lord Vimala natha is the thirteenth bhagavAna vimalanAtha - Bhagwan Tirthamkara, Shrine No 21 of the Vimalan atha - Shri Vimala natha, son Paras-natha hill, marks the spot from of the king Sukrata Varma and queen where he attained Nirvana. A. 33-34 Jayasharma, was a scion of the Iksvaku Vimar'sa - fauxf - Enquiry. ksatriya clan of Pafchala, who had Vima na - fa46 - The heavenly car or varaha or Sukara 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 Vimocita vasa - fahlfegrare - Resiof Avatara-vadaor incarnation by God, dence in a deserted habitation, Living in and included some famous a place vacated by others. Tirtharkaras, Rsabha, Vimala, Vimukta - fausto - Detached. Munisuvrata, and others among their Vinamrata - Forum - Humility, Venavatars. Lord Vimalanatha was thus eration, Reverent attitude, Veneraion, taken as Varaha or Sukara avatar 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 Mahabharata the Kinds of reverence - meaning of the word varaha is Srestha 1.30R fanu - (Acara 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 varaha avatara, which (Samyama Samacari) (b) deportmeni gives the account of this incarnation, qua austerity (Tapa samacari) (c) Deallegorically narrates how the earth portment qua communal living (gana

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samacari) and (d) deportment qua solitary life (Ekal vihara samacari). 2. faer - (Sruta 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. vikSepaNA vinaya - (Viksepan a 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 acarya himself ceaselessly for the welfare, joy, forbearance, emancipation and coutinuity of the righteousess. 4. doSanirdhAtana vinaya - (Dosanirghatana 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 prajaia. P. 33 Vinayah i na - vinaya hIna - Lacking humility. Vinaya pratipatti vinaya pratipatti Practice of disciplin. (290) . Vinaya mithyatva vinaya mithyAtva Fallacious veneratio. False belief of . the types of paying respect of reverence indiscriminately to all true, untrue gods, preceptors & scriptures etc. Vinaya mithyatva - vinaya mithyAtva - All gods are one and all religions are the same these are non-discriminating attitudes. S - 8/1 Vinay sampannata - vinaya sampannatA Homge to the three Jewels which lead to liberation and the preceptors and the rest who initiate others in the path to liberation. - vinaya zuddhi The Vinaya suddhi purification of the sense or feeling of reverence and respect. Vinaya tapa - vinaya tapa- Austerity of reverence. . Vina's a fa- Cessation. Vinita fa- Modest. Vinyasa rekha - vinyAsa rekhA Line plan. Va na - vINA - Lyre. Vipaksa-fa-Heterologue, Counter - - - - - proposition. Vipaksata-fach- Contrary dispo sition. Vipaks a nupalambha - vipakSAnupalambha Non experience in the opposite. Vipar i ta - fa- Perverted conviction, Contrary attitude, Erroneons, perverse. - Vipar i ta khan dana - viparIta khaNDana - Contrary rejoinder. Viparyaya - viparyaya Wrong knowledge, Illusion, Distortion, Error, Indecision, Alienated, Contrary to ones na ture. Viparitabhinivesa - viparItAbhiniveza - Reversal, Perversity, Reverse notions.

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(291) Vipar i ta mithya darsana - 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 - viparIta vyApti - Inverse pervasion. Vipari tanvaya - fantages. Reversed concomitance in agreement, Inverted connection. Vipaka-fa416 - Ripening of karmas, Ripening, Fruition, The resultant. vina.aton - Lyre. Vipaka - fa410 - Ripening. Vipaka-fa412 - is distinctive variegated ripening. S-8/21 Vipa 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 Vipramoksa - fayette - Complete freedom from karmas. Vipratipatti - faufaefer - Misunderstanding, Controversy. Vipula - fayri - Profuse. Vipula cala - faycrest - The mount Vipulacala, near Rajagrha (in Bibar) is the important and sacred place, where the divine sermon of lord Mahaveera was first delivered. Since then the Virasa sana Jayanti is being celebrated on the Ist day of the black half of Sravana. Vipulamati - fayrefa - The second type of telepathy, Complex telepathy. Vipulataya - Faycan-Uninterrupted. Viralana deya - farma 4 Spread distribution. Viram. facra - Repose. Virata - fara - Abstinence. Virata virata - falcaifaca - A householder who observes gunavratas and sik savratas is called Viratavirata, i.e. one who observes abstinece as well as non-abstinence. Virati-farfa - Abstinence, Refraining. Viradhana - FARTETTI - Disservice. Viraga vicaya - farm face - Respecting things which engender the spirit of vairagya. Virasata. facrta - Gleaning Virodh i- fazient - Antilogous, Inimical, contrapositions. Virodhi hi msa - fartant fe hi - Violence in defence. Viruddha - foto - contradicted, Contrary, Inverted, Inconsistent, Contradictory, Opposed. Viruddha - Karyopalabdhi - farmace criterion - Occurrence of Contradic tory effect * Viruddha avyabhicari - fare e staf4 are - Non - err oneous contradiction.,

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(292) Viruddha graha - fare la Te - Ob- Vislesana - farstom - Adjunct. structed state. Visesanasiddha vizeSaNAsiddha-NonViruddha hetvabhasa-fatas eran existent adjective. - Contradictory premise fallacy. Visesa saili - fasta stent - PredilecVirudhopalabdhi-fancles fou - cog tion. nised in compatible. Visesatah - fagten: - Significantly. Viruddharajyatikrama- viruddharAjyA Vises antara . fasterare - Additional tikrama - Under buying in a disordered vise sa. state. Virupata - fara 9 - Contrary. Visesya - faste - Substantive. Vispharita - fazaifa - Farther. Visama - fan - Uneven. Visamvada * fariani - Deception, Visamvada - fartiake - Discrepancy. Deceiving others, discrepant. Visesyasiddha - vizeSyAsiddha - NonVisamvada- fariare - Deceiving oth existent in respect of the substantive. ers. Visesa - fasta - Common difference, Visasyojana - fatalog - Dissocia- specific, particularity. tion. Visis tadvaita - fafTEISE - The docVisala - farlic - Colossal. trine of unity. Vistara - 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 Visadikarana - faggio 07 - Elabora- attainment. tion. faglige oplo - After this initial asserVishalakara-faxustar - Spacious. tion of spiritual independence there may appear a change of disposition in the faxta - Difference (visesa) 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 Asrava. name, therefore, of the entire system, Nevertheless the declension of the disVaisesika, is derived from the word for position towards good is Visuddha difference (fata) It should however, Labdhi. be noted here that difference is attached Visvarupa - faza 464 - Manifold. not merely to atoms but also, as noticed Visvatomukha- vizvatomukha-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 dhara - viSama dhArA sequence. Visaya fa- Sensual pleasures, Object, Datum. Visaya bhika mksa - viSayAbhikAMkSADesire for worldly pleasures.. Visayati ta - viSayAtIta - One who has renounced all worldly occupations and possessions, Supersensuous. Visayi-fauit - Voluptuous. Visesan asiddha - vizeSaNAsiddha - Unproved by adjective. Viskambhasuci - viSkambha sUcI - Linear width/breadth. Visesa vyapti - vizeSa vyApti - Special form of invariable concommitance. Visesyasiddha - vizeSyAsiddha - Unproved by substantive form. Vis kambha fa- Diameter. Vi's ala udara - vizAla udara Pot bellied. (293) * - Visista fa- Typical. Visrasopacaya - visrasopacaya - Naturally attendant, Natural accumulation. Vistara-far- Detail/width/Diameter, Ramification. Odd * * Vitanda vitaNDA - Cavil. Vistarita faceta - Stretched. Vistrtafa Mammoth. Vitatha vyahara- vitatha vyAhAra - 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 Jp ana-fa-Discriminative knowledge. Vividhata - fafam - Variation. Vivikta sayyasana - vivikta zayyAsana 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. Virausadhi rddhi - vIrauSadhi Rddhi 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 - vIrya vizeSa - Peculliar potency. Viryatma. - Both liberated and non-liberated jivas are full of energy and hence are called viryatma. Viryantaraya - vIryAntarAya - Power interference. viryantaraya karma - vIryAntarAya karma - Energy obstructive karma.

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(294) Vitan da - faciust - Wrangling. Vivartavada- faarang - Doctrine of evolution. Vicara-atar - vicara 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 taragata 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. Vrsabhas irsa-qanpitef - Bull headed. Vithi - ateit - Avenue, Corridor. Vithika . alferait - Vestibule. Vividhata - 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 saithilya - 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 - Aticara - Aticara consists in indulgence in the pleasures of the world. 37710R - Anacara - Anacara 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 vratazaithilya - Disregard of vows. Vrati - acit - Votary, Devout, Votarist, Vower. Vraddhavasa - qara - The monastrey of old monks. Vrddhi - qies - Enhancement, Increase, growth. Satsthanavrddhi - SaTsthAnavRddhi - Six stationed growth. Vrsye starasatyaga - quiet CM - giving up delicacies stimulating amorous desire. Vrtta - o - Circle. Vrttakara - Allcat - Circular. Vrtti - qfar - Dispositon, Proclivity, Disposition. Vrttiparisamkhyana - TEYRHEINSpecial restrictions for begging food.

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(295) Vrttiparisamkhyana- vRtti parisaMkhyAna- 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 Vyabhecarita - 14efta - violated. Vyaktitva - ofera - countenance, Vyantara - 2771 - Peripatetic devas- These comprise Kinnara, Kimparusa, Mahoraga, Gandhavva, Yaksa, Rak sasa, Bhuta and Pisaca 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 Rak sasas reside in the Pankabahula region. S-4/11 Vya ni jana - 2017 - Indistinct things. Vyanjana samkranti - vyaJjana sisalfe- Word shifting. Vyatireka - f - The method of difference.. Vyavahara - 206R - Practical.. 100R PT That aifia - Caritra from the ordinary point of view - know caritra to be refraining from what is harmful and engagement in what is beneficial. According to ordinary point of view caritra (conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti. Dr. 45. nizcayasamyakcAritra-NiscayaSamyak caritra - That checking of external and internal actions by one who has knowledge, in order to destroy the causes of Samsara, is the excellent samyak caritra mentioned by the Jina. Dr. 46. vyavahara moksa marga . vyavahAra H arf - Belief in the padarthas such as dharma and in their respective value is right belief. Understanding the scriptures which are divided into an gas and purvas 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-vyavahAra ratnatrayais 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 vyavahara knowledge and attempting to realise our ideals and aspirations through the help of such alien personalities either through sacrifices or propiciations is vyavahara caritra. These three constitute vyavahara caritra. Vyavah ara 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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(296) 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 vyavahAraralatraya. Butwhen theyarerealised as identical with the self, they constitute the Niscaya-ratna-traya. Thus the Niscayaand Vyavahara points of view in the case stand in the relation of sadhyaand Sadhana, the ideal achieved and the method of achievement. Vyavasaya -Zahra - Certain knowledge. Vyabhicara. 249R - Irrelevancy. Vyabhicarabhava - afarra - Lack of discrepancy. Vyabbicaragraha YERTE - The non-observation of any contradictory instance. Vyabhicari. ftakt - Vitiated. Vyadhikaramasiddha- vyadhikaraNa siddhaUnproved 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-vyaJjanAvagraha - Indistinct apprehension, token apprhension. Vyapadesa . 244079 - Usage. Vyartha. apf - Superfluous. Vyatikara - oficiratie - Exchange of natures, Transfusion. Vyatireka . ziata - The fallacy of transfusion. Vyatikrama . vyatikrama - 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 vyapti - fata fh - Invariable separation. Vyavaccheda - 21906 - Rebutting. Vyavacchinna - apsa - Stopped. Vyavah ara - 24ER - Convention. Vyavah ara janaka * 296124176 - Capable of generating a pragmatic consequence. Vyavah ara naya-49ER - Empiri. cal point of view, Analytic point of view, conventional stand point. Vyavasita . Qofta - Decisive. Vyavah ara 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 - vyAghAta pradarzanaShowing absurdity. Vyakalita - Vyapara R - Function. Vyapta - Afflicted. Vyaptif tion, Contemporaneity. Necessary connec * Pervasive, All Vya paka - vyApaka pervasive, Determinant, Pervader. Vyapak anupalabdhi - vyApakAnupa - Non Perception of pervading. Vyapaka dharama - vyApaka dharma Property of the determinant. Vyapya-Pervaded. Vyapya dharma - vyApya dharma - Property of the determinate concomitant. Vyapya vya paka sambandha - vyApaka sambandha - Relation of determinate concomitant and determninat concomitant. * - - (297) Vyapara-- Function, Opera tion. Vyaptigraha - vyAptigraha - Ascertaining the middle and major term. Vyavahita-fed - intercepted. Vyavahita karana - vyavahita kAraNa Remote conditions Vyavasayatmaka vyavasAyAtmaka Which is of the nature of ascertainment. Vyapaka-- Determinant, con * - comitant. Vyapak anupalabdhi vyApakAnupalabdhi - Non cognition of the determinant concomitant. Vyapi - Pervading. Vyavaharika - vyAvahArika - 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 za (S) Sabda--Verbalistic sound, Ver bal testimony, Word. Sabda. is sound. - * zabda 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 akSarAtmaka 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 sira 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. Sastraja (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 - zabda jJAna - 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- zabda prAmANyasounds (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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(299) Sabdatva - Togra - Universal wordness. Sabd a bh a sa - CT979 - Fallacy of verbal testimony. Sabda - Vaisrasika, Prayogika - - daft, yritfire - Sound - Natural, Experimental. Sabda nirupana - prog forhyu - Description of sounds. Sabda pramana - PG 4419 - Verbal testimony, Word/Sound measure. Saiksa - stene - Disciple, A student saint saiksasthapana kalpa - zaikSa sthApanA ating-commissioning of trained monks. Saiksya - 5129 - The holy saint who has especially devoted himself to study. Saila 'sray - TT - Rock shelter. Sailesa - Itat - Motionless as mountain. stagit - Sailesi - The Atman as a result of infinite strength that is now its nature, becomes stiff and unshakable like the great Meru mountain. This state is called sailesi (Rock like). The very short time that the Atman 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 Gunasthana). Saili - slai - Traints, Idioms. Saili gata - statia - Stylistic. Sailotkirna - strirastot - Rock cut. Sakti - pifts - Efficiency. Sakti (Anubhaga) - gifts (374M1) - Intensity of energy.. Saktisampanna - 1664-- Vigorous. Saktitastapa - ylftafiti - Practising austerities according to one's capacity. Saktya msa - Farine - Degree. Salaka - - Counting rod." Salakaardhaccheda-zalAkAarddhaccheda TT - Set of log, Sala ka purusa - Ylah 404 - Illustrious personges. Salaka traya pratistha pana - Prah traya pratisthApanA -Counting rod trio installation. Salika-Vargarasi-zalAkA varga rAzi - Set of Log, Logz. Salaka kun da prati, Maha - 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. Sanka - g - Suspection. San kaspada - seta - Dubious. Sankha - Vic - Conch shell. Sankhakara - iGIR - Conch shaped. Sankhavarta - yigrad - Conch circled. Sankita dosa - zaGkita doSa - Eating after a suspicion of impurity is raised in the mind. San kita - pirsa - Suspected. Sanquakara - 9750916R - Wedge shaped, Conical. Sabda - 16 - Knowledge arising from words.

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Sarkara Sarira - zarIra Body. - Sarira--Bodies - Those which are easily destroyed or dissolved are the bodies. Sari ra paryapti - zarIra paryApti - Body development. - Pebbles. Sarira nama karma - zarIra nAma karma - Physique making karma. Sari ra nama karma - zarIra nAma karma - 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 - zarIrotsedha Stature. Sari ra paryapti - zarIra paryApti - Development of the body. * (300) Sari rikalinga - zArIrika liGga- Bodily insignia. - * Sari raracana- zarIra racanA - Anatomy. Sauca Purity, Freedom of greed, Self contentment. Sakha --Jamb of a door frame. Sayanagrha - Bedroom. Santa-Calm and quiet. Sakya Buddhists. 1 - - Santi-f-Tranquility, Serenity. Sarkaraprabha. zarkarA prabhA - That earth which has the colour of pebbles (sarkara) is sarkar aprabha. S - 3/11 sasaka - zAsaka Potentate. asana - zAsana Dictum. asana kala zAsana kAla Realm. Sasana devi - zAsana devI - Protecting deity of Tirtham karas. - - Sastra - zAstra sacred book or scripture. - 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. Sastrabhasa - zAstrAbhAsa - Fallacious Scripture. Sastradana-- gift of sastras. Sauca-a-Purity is freedom from greed. S-9/6 Sasvata ananta - zAzvata ananta - Eternal infinity. Sa's vata caitya - zAzvata caitya - Eternal shrine. Sasvatavada-- Eternalism. sayya parisaha - zayyA pariSaha - Uncomfortable coach. Sesavat-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. Sikhanta - zikhAnta - Finial. Siksa-f-Learning the practices shown by the omniscient.

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(301) * Siksavrata - 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 Siksavrat S-7/21 silakhan da - zilAkhaNDa - Rock boulders, relief. vratas. - Sulalekha - zilAlekha - Shell inscription. Silanyasa - zilAnyAsa - Putting the first foundation stone. Sulapata - zilApaTa - Tablet Sila prakSepa - zilA prakSepa - Outer face of the rock. Sila-supplementary vows. zIla ke 18 hajAra bheda - (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 - zIlavrateSvanati 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 - zilAGkita phalaka Relief Panel, Roof slab. Silpi - zilpI - Carver. Sila kausala - zilA kauzala - Structural edifices. Silpakrti - zilpAkRti - Relief. Sirastrana Sirobhusana - zirobhUSaNa Hairdress. - - Headgear. Sisya-Acolyte. Sivikaffa - Palanquin. Si lavrata - zIlavrata - Calm disposi tions, Character, Good conduct, Discipline, Supplementary vows, Rules of conduct, Minor vows. . $ i la vrates vanaticara - zIla vrateSvanaticAra - Observance of vows and supplementary vows without transgressions. Brow, Apex, Crest, Sirsa Tips. * - 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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(302) Smasana - 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. Sraddhana - TGA - Belief. Sraddhavanata - 1976 - Reclining. Sramana bhasa - zramaNAbhAsa - jaina heretics. Srnga patti - TF ET -String Frieze. Srangara - SR - Adornment. Sramkhala - SICH - String. Sraddha dharma - STG ETF - The way of the lay devotee. zramaNa - As distinguished from the Brahmana, the Sramana 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 Sramanas. Sraman ya - S11404 - Asceticim, The status of saint. pUrNa zrAmaNya-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 - Sravana Belagola - Sravana belgola or belgola of the Sramanas is a village in the Channarayapattanataluq of the Hassan district in Mysore. The word Sravana is used before belgola to distinguish it from two other belgolas which are known as Halebelgola and Kodi belgola. Belgola 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. zrAvaka ke sAta guNa - 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 - Sravika - Female followers in the Jaina order. 911904, faca - Sravaka, Sravika - 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 sravaka or sravika unless he/she fulfils the 12 vows. Jaina Stories vol. II P. 180 Sravana - STCU - Attentive hearing. Sravika - sifa oft - Female followers in the Jaina order, Lay woman.

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(303) Sravika'srama - zrAvikAzrama - Nun neries. zreNika bimbasAra - Sre nika BimbasaraSrenika Bimbas ara 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 Gandhara (modern Kandhara) sent an embassy to Bimbas ara. Srenika Bimbas ara 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. Srenika Bimbas ara 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. Srenika Bimbas ara was a convert from Buddhism to Jainism. This conversion was due to his Chief queen Celana, the accomplished daughter of king Cetaka of Vaisali. 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, Atma and Parmatma 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 Srenika Bimbas ara 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 Sreni - Anantaropanidh a/Paramparopanidha. zreNI - anantaropanidhA / paramparopanidhA Series of continuous/ Multiple Comparablity. Sren i-Guna, Vyavahara - - TU, ER-Series - Geometric Treatment. - sreni - Sirsa - zreNI - zIrSa - Series - Top. Sren i-Jaga, upasama KsapakazreNI - jaga, upazama kSapaka Ladder Universe, Subsidence, Annihilation. Sreni - Vyavahara Samkalana zreNI - vyavahAra saMkalana - Series Progres sion treatment. Sreni-Dhara--RI - Sequen - - tial series. sren i - Sthana - zreNI - sthAna - Series Order of term.

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(304) Sreni . pada - stuit - T - Series - Term. Sreni - Sarvadhana - stuit - det - Series - Total sum. Sren 1 - Mukha (Adi) - stot - Ta (31fc) - Series - First term. Sreni - Carama - stunt - art - Series-Last term. Sreni -Madhya-stuit-784 - Series - Middle. Guna-Sren i samjna. jostuit in - Geometrical regression Terms ist, !!nd, Last. Sren i.carana rddhi - stuit - 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 Sresthi rajakumar- stot 3751954 - Banker prince. Sricandra. sterse - Sricandra was a great poet of Apabhrai sa. He composed his Kahakosu sometime about Samvat 1123. Sres thata - Siem - Grandeur. Srota - Fila - Fountainhead. militare - Srotriya - Srotriya 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 sruta - TT - Knowledge obtained by study, Testimony, Scriptures. sruta - stan - Scriptures - The works composed by the chief disciples of Tirth rkaras based on their teachings are the scriptures. S-6/13. Sruta - 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 - Sruta Jirana 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. Gatha - 315. 379fap-Verbal scriptural knowledge. 'G.J. 193. akSara ke bheda - Aksara is of three kinds1. labdhya kSara - Capacity of possessing (miniinum) verbal scriptural knowledge, produced by the destruction - subsidence of the scriptural knowledge obscuring - karma. It is called letter faculty, Labdhyaksara. 2. nivRtti akSara - Sounds produced by means of the vocal organs, lips, teeth, tongue, palate, throat etc., are called letter sounds.

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(305) 3. sthApanA akSara - Representation of saMghAta samAsa - The intermediate grades sounds by letters is the letter represen- between Padand ufanfaare (Sanghata tation (Sthapana Ak sara). G.J. 194. Samasa). pada - Foot. pratipattisamAsa- Theintermediategrades pada ke bheda - Foot or Pada isof3kinds- between pratipatti and anuyoga are called 1. 37e4c - Meaning foot - A combi- Pratipatti Samasa pratipatti samAsa. nation of letters which conveys some G.J. 196. meaning as "bring fire" 34fi74 3779". Wara - Prabbrta Prabhrta "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 anuyogasamAsa-The intermediate grades called Anustupa. between Anuyoga and Prabh rata. 3.madhyama pada-Middle foot. Itcomprises Prabbrta are called Anuyoga Samasa. 1634, 83, 07, 888 letters. This Pada is prAbhRta prAmRta samAsa - The intermediate used as a unit of measurement, in describing the contents of the different grades between Prabhrta Prabhrta and Angas or parts of the scriptural knowl Prabhria are called Prabbrta-Prabhrta edge. G.J. 194. Samasa. Hann - One foot (96) - increasing T - Beyond Prabhrta Prabhrta 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 "Prabhrta". (knowledge) named siia. G.J. 197. Gatha - 342. G.J. 195. Gatha - 337. arg afats - Each chapter (fr) CE FAITH - The internediate grades of 20 Prabhrtas (makes) one Vastu between (Pada) and (Sanghata) (foot Adhikara. Ten, fourteen, eight, eighand division) are Pada - Samasaor 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 Purvas). (Sanghata) scriptural (knowledge), G.J. 198. Gatha - 343. containing description of one of the atga qar - Utpada purva, four conditions of existence (letters being added one by one) as before up Agrayan iya, Virya - pravada, Astito the number of numerable thousand Nasti-pravada, Jirana-pravada, Satya (FETT) (Divisions), (We have) * Dravada, Aima- pravada, Karma - Pratipatti. "part" (Scriplural knowl pravada, Pratyak-hyana. edge). G.J. 196.

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(306) Viryanuvada, kalyana-vada, Prana -vada, Kriya-visala and Trilok - vindu Sara are 14 Purvas respectively. G.J. 198. Gatha - 345-346. zrutajJAna ke 20 bheda - Arthaksara, Pada, San ghata, Pratipattika, Anuyoga, Prabhrta-Prabhrta, Prabhrta, Vastu and Purva-These with their respective classes (Samasa) (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 (Purvas) and (14 Prak ir nakas). G.J. 199. Gatha - 348-349. aGgoM meM madhyama pada kI saMkhyA kA yoga 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. Gatha - 350. 14 prakIrNakoM meM varNoM kI saMkhyA - (The total) number of (unrepeated) letters in the (14) Prak irnakas is eight crores, one lac, eight thousand one hundred and seventy five (8, 01, 08, 175), G.J. 200. Gatha - 351. 64 mUla varNa - 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), f (Rs), Lr (Y), e (T), ai (V), O (3), au () and four mixed sounds (yogavaha)i.e. Anusvara (-). Visarga (:), the gutteral sound formed at the roof of the tongue ( jihvAmUlIya) 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 (mUla varNa). G.J. 200. Gatha - 352. zrutajJAna ke akSara - 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. Gatha 353 dvAdazAGga meM padoM kI saMkhyA (Acharanga) Sutrakrta nga, Sthananga, Upasaka-dhyayananga, Antah-krdda-sanga, Anuttaraupapa dikadashanga, Prashna - Vyakarana anga Vipaka 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 Vipaka - Sutra. dvAdazAGga ke padoM kI saMkhyA - (The figures of) total number (of feet, Pada) in the eleven Angas are 4150200 and in the Dristivada (i.e. Dristi Pravada), the 12th Anga it is 108685005. And in the (non-an ga) (scriptures i.e. 14) Prak irnakas of (Anga Vahya) the total number of letters is 80108175. G.J. 204. Gatha - 360. caudaha aGgabAhya The fourteen nonanga (Anga-Vahya, Prak irnakas are), - -

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(307) Samayika, Chatur - vin sa stava, Vandana, Pratikramana, Vainayika, krti karma, Dashvaikalika, uttaradhyayana, kalpa-vyavahara, kalpa-kalypa, Mahakalpa, Pundar ika, Maha - pundar ika and Nisddhika. G.J. 206. Gatha - 367-68. zrutajJAna aura kevalajJAna kI samAnatA (Viewed) as knowledge (full) scriptural and perfect knowledge, both are equal; but scriptural knowledge is indirect (Parok sa) and perfect knowledge (is) direct (Pratyak sa). GJ. 206. Gatha - 369. zrutinizrita tathA azrutanizrita (Srutani srita and A srutani srita). 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 srutani srita. The opposite of it is anisrita. - zruta ke tIna bheda - ( Three kinds of scriptural knowledge). The Sruta or scriptural knowledge is of three kinds, viz. : 1. False hearing or knowledge (Mithya sruta), such as that derived from the scripture of the bad Tirthikas. 2. hearing of one sided method (Naya sruta), 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 (Syad-vadasruta), 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). zrutajJAna ke prakAra - (Types of sruta 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. zrutajJAna kI 14 pramukha vizeSatAyeM - (Fourteen salient characteristics of Srutaj fana)- Aksara-alphabet), Samjfin- (discursive or cognitive or scriptural), Samyak (right), Sadika (having beginning), Saparyavasita (Having end), Gamika (Containing repetitions) and an gapravista (included in the original scripture) with there opposites viz. Anak sara, 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 - zruta deva - The scripture deity. Sruta jana--Verbal testimony, Scriptural knowledge. Sruta-apramanya - zruta- apramANyaDenial of authority of Veda. Srutajnana - Laukika, Alaukika - zrutajJAna - laukika, alaukika - Scriptural knowledge-Universal, Post Universal:

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Srutajana Labdhi/Bhavana zrutajJAna - labdhi / bhAvanA - Scriptural knowledge - Attainment/Reasoning. Srutajana--Wrong scriptural knowledge. Sruta kewali - zrutakevalI - The knowing master of scripture, Scriptural omniscient. (308) Srutani's rita - zrutanizrita - Backed by scriptural learning. Srutavacana - zrutavacana - Scriptural term. Srutavan - Scripturalist. Srutavinaya - zrutavinaya - Discipline qua learning. . Subha - Auspicious, Good, Pleasant, Wholesome, Lovely, Auspicious, Gracious. Subha bhava--Good disposition. subha bhava'srayi - zubha bhAvAzrayI - Whose nature is to develop an auspicious mental make up. Subha bhavasraya - zubha bhAvAzrayI - 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 nama karma - zubha nAma karma - Name karma of loveliness. Subha nama karma - zubha nAma karma - That which causes charm and beauty is the name karma of lovelines. ity. S-8/11. Subhayoga-- Virtuous activ zubhopayogI AtmA 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 - zuddha - Pure. Suddha bhava - zuddha bhAva - Pure positive aspect, Pure disposition beyond good and evil. suddha drsti - zuddha dRSTi rightfaith. - $ uddhajn ana cetana - zuddha jJAna cetanAPure consciousness of knowledge. Suddha naya-- Pure point of view. * Suddha parinati - zuddha pariNati - State of pure passionless modification manifested in the absence of Caritramoha karma. - Suddhi - Purification. suddha parihara kalpa - zuddha parihAra -Purificatory co-operative course. Suddhopayoga - zuddho payoga 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 - zukanAsa ment. - - Pure -- Frontal pedi Sukavahana--parrot mount. Sukla--White, Bright fortnight, Pure. Sukla dhyana - zukla dhyAna concentration, Genuine concentration, white/Pure meditation. - Pure

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(309) 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 * zukla lezyA - White complex. Sukra - - Semen, Venus. Sundakara danda - zuNDAkAra daNDa - Tapering shafts. Sunyagara - PAR - Vacant habitation. Sinyagaravisa-zUnyAgAravAsa-Residence in a solitary place. Living in vacant or unoccupied places such as the cave, the hill, the hollow of a tree etc. Sunyavadi - Pact - Voidist. Sunyavargana arranjar - Indifferent molecule. Svasa - Part - Breath. svasacchvasa- zvAsocchvAsa - Respiration, 2880/3773 Respiration period. S veta mbara - paaie - A sect of Jainas Sadadravya - 16504 - The six dravyas are Jiva, Pudgala, Dharma, Adharma, Akasa and kala. Jiva tattva . 519 Tea - The very basic principle of life is Jiva or Atma 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 Mahaskandha 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 - Akasa or space gives location and accommodation to all other substances. Kalam - Kala or time marks the present state of all substances, their changes and gives rise to the notions of earlier and later. Sad laksana vyakhya . SaDlakSaNa 14-Explaination of six characteris tics. Sadavasyaka- SaDAvazyaka - 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. Sad - daru . org 676 - Pillar, made generally of wood. Sat kala - POSTS - Six periods. Satkayajiva - Teatre vita - Six body bios. Sat paksi katha - SaTpakSI kathA - Six winged isputation.

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H (s) dows (310) Sacitta pidha na - Hrafn - covering food with things containing organ isms. Sabha - - congregation. Sacittasambandhahara sacitta samba MER - Food place near one sensed Sabhagara * FYTIR - Auditorium. organisms. Sabha mandapa - sabhA maNDapa - Same Sacittasambandhahara sacitta sambaas ran ga man dapa. ndhAhAra - Food containing one sensed Sabhamarga - 4147f- An elaborate organisms. ceiling comprising multiple coffered Sacitta sammisrahara - sacitta sammicusps. Sabhapati - rfa - President. STER- Food mixed with one sensed organisms. Sabhya - 109 - Member. Sacittasammisrahara- sacitta sammiSacchastra paratantrata . sacchAstra 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 - (Sadacara - 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 Sacittabara - Hfeller - Eating ar while in prosperity to speak only at an - ticles having life. opportune moment and not much, not to Sacitta bara - 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 Sacittamisrahara - 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 - sacitta para dravya - 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- sadAziva - The doctrine that the soul was never actually bound by the karmas. Sadharmavisamvada-sadharmAvisaMvAdaNot quarrelling with brother monks, saying this is mine, this is your's. Sadbhava - Possession. Sadeha - Embodied. Sadgunocchadana - sadguNocchAdana - Concealing good qualities present in others. * Sadrsa - - Of the same kind. Sadvedya--Karmas producing feeling of pleasure. Sajatlya -- Homogeneous. Sahabhava - sahabhAva - Synchronous occurence. * (311) Sahabhavi- - The simultaneous or intrinsic aspect. Sahacara HR Co-Occurrent. Sahaja - Natural. - * Sahakari - Co-operative auxiliary factors. Sahakari karana - sahakArI karaNa - Attendant cause. Sahakaripana - sahakArIpanA - Aux - iliary conditon. Sahasraku ta- - Pyramidal shrine model with thousand (numerous) figures of jinas. Sahanavasthana bhava sahAnavasthAna - The non-conguent opposition. Saharpana - sahArpaNa - Simultaneous presentation, Co-presentation. Sahasra - varsa - - Millennium. Sahetuka -- Determined by condition. Sahopalambha - sahopalambha - Simultaneous apprehension. Saji va -- Animated, Spirited. Saji vata - sajIvatA - Elasticity. Sajja - sajjA - Framewook. Sajaga - sajaga Alert. Sajja pattika - sajjApaTTikA - Moulding. Sajja patti-- Ornate moulding. Sajjita-Decked. Sakendrita - Concentric. Samacaturbhuji - samacaturbhujI -1 -Rhom bic. Samacaturasra - samacaturasra - Straight, Square in design. Sama caturasra Samsthana-samacaturatra saMsthAna - Perfectly symmetrical body, A proportionate symmetry of the body. Sama dhara - sama-dhArA Even sequence. Samavaya 494 - collocation. Sadguna- - Existent qualities. Sahabhava. sahabhAva - Synchronous Occurrence. Sakala - Perfect. Sakal samyama - sakala saMyama - Absolute conduct. SakalAdesa - sakalAdeza - Complete statement sakalAdeza tathA vikalAdeza - 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 pramanas 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 prama n 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 - sakaSAya Imbued with passions, Actuated by passion. Sakasa ya - sakaSAya- Associated with passions. Sakendrita valaya - sakendrita valaya concentric rings. Sallekhana - sallekhanA - Passionless end. - (312) 1 Sallekhana - sallekhanA - Sallekhana 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 sallekhana can not be forced on one. If there is liking for it one does it oneself. S-7/22. sallekhanA Sallekhana - 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 Sallekhana; 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 - sam The preposition 'sam' means one state of being. For instance Ghee becomes one with the thing mixed. Similarly oil also. S-7/21. Samabhirudha - samabhirUr3ha - Conventional, Subtle, Etymological standpoint, Specific point of view. samabhirUr3ha - is one in which meanings of words are distinguished in accordance with their different etymologies. Thus, etc. samabhirUr3hAbhAsa - But if anybody thinks that corresponding to the different synonyms, etc. there are different individuals he commits samabhirUr3hAbhAsa.. Samabhirudha naya - samabhirUDhanaya Conventional purport. -

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(313) Samarupa - 7464-Stereotyped, Uni fying.. Samarupi - 44 - Symmetry. Samatala - samatala - Flat. Samakalabhavi vastu- samakAlabhAvI ARE - Synchronous phenomena. Samakalina - 44161a - Coeval. Samakendrita - 44df5a - Concentric. Samaksipta- sama-kSipta - A variety of concave ceiling. Samanantara pratyaya * samanantara rupa- The immidiately preceding cognition moment. Samanaska - 44*** - Rational being endowed with mind. Samantanupata kriya - samantAnupAta fenyl- is leaving excrements in places frequented by men, women and animals. S-6/4. Samanupata - 9749416 - Unsullied. Samanurupa - 49494 - Coeval. Samanvaya - 14-024 - Synthesis. Samanvita - fan - Tempered. Samarasi bhava- samarasIbhAva - State of equality. Samartha karana- samarthakAraNa - 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-samavasaraNa- 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. Samavaya - 94974 - The necessary relation. Intimate relation. Contemporaneous causes, Inherence. Samavayadrsti- samavAya dRSTi - Reconciliatory spirit. Samavaya sambandha * samavAya 2)- Intimate relation, Inherentrelationship, inseparable relation. Samavayi karapa 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 - samayAbhAsa - Unreal doctrine. ficient cause. Samatala - 446161 - Smooth. Samatalavitara- samatala vitAna - Ceiling of flat uniform level, Usually adorned with friezes in registers. Samata - 4611 - Equanimity, Inclination, Sense of equality. Samata bhava. 46714419 - Sense of indifference of evenmindedeness, Principle of balanced inclination, Equanimity.

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(314) Samayapavartana - samayApavartana - In- stant reduction. Samacara - HER - Equanimity of right conduct or unvarying and uni- form conduct or the conduct common to entire monastic order. FHTER - Samacara-Samacara stands for right conduct, that is to set off activities performed by the cultured. Avasyaka Niryukti V. 665 The Mulacara explains samacara as equanimity or right conductor unvarying and uniform conduct (sama acara) or the conduct common to the entire monastic order. Mulacara 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. Samahara - HIER - Unified aggregate. Samana - 4419 - Akin, Align, Analogous. Samapti - 44114 - Termination. Samana tantra - 499 T - Allied system. S Samanantara - HIIR - Transverse. Samarambha - HRTY - Preparation, Prelude. Samarambha - #4R*** - Collecting the necessary materials for violenceetc is preparation. Samaropa - R19 - False apprehen. sion, Superimposition or fallacy, Wrong perception. samAropa - 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 aya or inattention. (P-1/8) Sambaddha - Home - Articulated. Sambaddhata - - Proximity. Samasa - FH - Compound. Samavis ta - Free - Subsumed, Incorporated. Samayasara . samayasAra - The term Samayas ara 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-Samayasara (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 (svarupa), enjoy the nectar with a peaceful mind being free from the network of the mental vicissitudes (Vikalpas). Samayas ara Kalasa verse - 70 Sambandha - Phot - Association. Sambhava - 49 - Probablity, Origination. Sambhavana - YEHICATI - Presumption. Samiti . fifa - Carefulness, Discipline. Samiti - fifa - Carefulness. Careful movement in order to avoid injury to organisms is regulation or carefulness. Sambha sana - 90 - Debate.

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Sambhuti fa - Origination. Samksepatah -:- To sum up. Samksipta -- Abridged. Sami pavarti --Corresponding. saMgrahanaya - 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 para and apara sAmAnya of Vai se sikas. saMgrahanaya 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 aparasaMgrahanaya Aparasa mn grahanaya When the dravyas viz. dharma, adharma etc. are apprehended under the one head of form naya tonayAbhAsa. - - (315) - and their particular features viz. dharmatva, adharmatva etc. are overlooked, it is a case of aparasaMgrahanaya. aparasaMgrahAbhAsa - When, however, you do not rest content with grouping f, adharma etc. together in one class viz. dravya, but go a step further and deny their particular distinguishing traits (vizeSa), you fall into aparasaMgrahAbhAsa. Samgrahalaya - saMgrahAlaya - Reposito * ries. Samkranti Shifting from S-9/11 one thing to another. Samkirna-- Constricted. Sammurcchana Janma sammUrcchana janmaBirth 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 - samuccaya - Inclusion. Samucchinna kriya - samucchinna kriyABereft of all vibration. Samuddes artha - samuddezArtha - For the purpose. Samudghata -- Expansion of the spatial units of the soul, Extrication. Samrddha-44 - Opulent, Prolific. Samrddha saili - samRddha zailI - Opulent style. Samrddhi-44 - Opulence - Afflu Samskaragata - saMskAragata - Ritualis ence. tic. Samslista - Composite. Samvara - The category that denotes the process of suppressing or blocking, the springs of good and evil is samvara. * Samvarana -- Roof comprising diagonally arranged members crowned by bell finials. Samcaya--Hoarding, Accumu lation. Sam cita karma - saMcita karma - Accumulated karmas. Sandigdha vipaksa vrttika sandigdha vipakSa vRttika - 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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(316) 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 Samghata - MG - Conglomeration, Aggregate, Molecular interfusion. Samghata nama karma : saMghAta 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 saMhanana nAma / 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 . saMhitA - Hymm Samjna - HETI - Super imposed, Process of knowing, Impulses or animate feelings, Recognition, Mind, Reason, Linguisticsymbol, Sensation, Intellect. Samjfia - His - Abara, Bhaya, Maithuna, Parigraha - 17-37FER, 77, #87, fur-Sensation-Food, Fear, In- tercourse, Possession. Samjna samjt i sambandha - HEN saMjJI sambandha - Relation between word and meaning. Samjn a sutra - M e - The sutras 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 Samja i Jivas. Those that are endowed with minds are calledrational beings (Samja i Ji vas). S-2/24 saMjJI ke bheda - (The classification of Samja in beings). Jinabhadra gives the following classification of Samjari beings. The five classes of one sensed organisms possess uha samjtra; the organisms possessing twoormore senseorgans possess hetu-samjsta; the denizens of heaven and hell as well as the beings born of womb possess kaliki Samjna; The samjna of the Samyagdsrti chadmastha (a being involved in the world but having right faith) is srutajnana (in other words such a being possesses drstivada samja); the kevalins (omniscient beings), however, are free from the function of matij ana (sensuous cognition) and as such are beyond Samjna. 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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(317) San kara - - Intermixture, blend- ing of classes, Hybrid. Samkhya - HCA - Number. Samkhya-pramana - sic-4411 - Number-measure. Samkhyata - stena - Numerable, Numerate. Samkhyata guna vrddhi * saMkhyAta qur - Numerable fold increase. Samkhyatanu vargana - saMkhyAtANu 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 Sampurna 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. saMzaya - 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. saMzaya mithyAtvaThe 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. Samsara - 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. nama-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 Samsthana- 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 - saMsthAna mAtra - A Configuration, Figure, Form. specific state of existence. Hiper - Samsthana refers to the dif- Samsthana vicaya - irent far apa - ferent shapes of the organic bodies. Contemplation of the matter constituThese are Samacaturasra, Samsthana, tion or confliguration of the universe, body that is symmetrically developed; Respecting the nature of universe and Nyagrodha Pariman dala Samsthana, the conditions of life therein. body that is top-heavy like the Banyan- Samsarga - pf - Association. tree; Swati Samsthana, body that is Samsiddhi - sifiles - Attainment. long and thin like a sword, Kubja Santa pavan - HITCH! - Distracted. Samsthana; hunch-backed body, Samudghata - MCAG - Without havVaman Samsthana, dwarfish bodyand ing left the primary body, the going out hun da samsthana, an ugly mass of of a group of soul (spatial units, flesh. All these shapes of organic bod. prade sas) 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. Samudghata - Gaia - is the emanaSamsthana - 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 ata 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 samudrIya dRzya 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 Samu 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 Bhavasrava 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 Samsara. 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 cetana 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 Bhavasrava. 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 Samsara. This is the order of Sam 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 - saMvyaharaNa doSa - Taking food when the giver pulls or drags about plates and the like without due care. - Samyama samacari - saMyama sAmAcArI - Deportment qua self restraint. Samyoga-Contact, conjunc tion. Samyogaja bhava - saMyogaja bhAva Incidental sentiments. tion. (320) Sam yojana - Setting. Samyojana dosa - saMyojanA doSa Mixing up hot things with cold ones (i.e. those with cold ones) i.e. those that have ceased to besterile of life. saMyojanAtmaka Samyojanatmaka Compositional. Samyojita * saMyojita - Devised. Samjvalana Kas Aya - saMjvalana kaSAya - Flurescent affection. Samketa--Symbol, significa doubt. * * - Samkramana - Deviation. Samskara - Impression. Sam's lesa Close union. Sa in 's les abandha - saMzleSabandha - Physical bond. Samsayasama saMzaya samA - Parity per - Samsaya vidhi - saMzaya vidhi - Method of debate/doubt. Samsaya vyudasa saMzaya vyudAsa 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 - saMyama 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 saMyamabhAva kaba hotA hai - By the operation of intense perfect right conduct-preventing passion (bAdara saMjvalana kaSAya in the 6th, 7th, 8th and 9th spiritual stages); and by the operation of mild (Suksma 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). yathAkhyAta saMyama kaise hotA hai - 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(Ekayama), (which is)unparalleled and dom passion (Suksma Samparaya). exceedingly difficult to obtain the soul This is just slightly less than ideal and is with equanimity control. passionless (Yathakhyata 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 (Yathakhyata) control. recovered equanimity. G.J. 242. Gatha 475 G.J. 241. Gatha 471 anfaat - Partial vowers - The right parihAra saMyata - The possessor of pure believer with 5, 3 and 4 kinds of partial and absolute non-injury control - The (Anu), multiplicatory (Guna) and discilofty soul (Purusa) who with 5 (kinds plinary (Shiksa) 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 - saMyama ke do 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 upekSA saMyama (ii) apahata saMyama / studied the (Pratyakhyana) (the 9th Upeksa Samyama - 394144 - The Purva) 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 (Sandhya - 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. Gatha 472-73 mind speech and body)isteredupeksa A& TORTA - The soul on the Samyama. subsidential (Upasamaka) or destruc- 314EUR 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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(322) 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 apahRta saMyama kA pAlana karane yA usakI 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 Kaya 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! IryApathazuddhi - Iryapatha Suddhi is the purification, that is to say, perfection in the observance of the rule of carefulness and regards the saints movement. - Bhiksa Suddhi is the purification of Bhiksa (obtaining of food). This signifies the observance of all the rules of the esana 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 - Bhava 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. Bhava 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 - Kaya 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 Samskaras (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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(323) 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 Bhiksa. 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 sa 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 - Aksamraksana - 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 Bhiksa. Gifta 49147 - Udaragni 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 - Bhramahara, 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 - Svabhra purana,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 Sadhu should look upon his stomach which is to be filled regardless of the consideration that the food is not toothsome. pratiSThApanA zuddhi - 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. zayanAsanazuddhi- Sayanasana 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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(324) 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. vAkya zuddhi Vakya Suddhi is the purification of speech. The saint should never utter speech that has a tendency to the causing of himsa (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. saMyama ke 5 bheda - Saryama is of five kinds from another point of view. These are (1) Samayika (2) Chedopasthapana (3) Parihara visuddhi (4) Suksma samparaya and (5) Yathakhyata. S.D. 61 sAmAyika - Samayika 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. parihAra vizuddhi - Parihara visuddhi is refraining from himsa. This is attained by highly advanced saints. sUkSma sAmparAya Suksma samparaya 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 himsa 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. yathAkhyAta - Yathakhyata 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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(325) 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 dan 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 Danda 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 (aJca) with the preposition (sam) by the addition of the suffix kvip (fan). Its meaning is laudatory. S-1/1 Samyagbhasa . samyagbhASA - Careful speech. Samyak Caritra - Hero alfaProtection of the six kinds of organisms is right conduct. Samyak caritra - samyak cAritra - 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 Samyagdarsana - HRIGA- Belief in the real existences or Tattvas is the right faith. Samyagdarsan - samyagdarzana - Faith in the categories of jiva etc. Samyagdarsana - samyagdarzana - Right belief in conviction in one's own self. Pu. 216 Samyagmithyadrsti - samyagmithyAdRSTi - Mixed right and wrong belief.S-9/1 Samyagdarsana . samyagdarzana - Right faith. Belief in substances ascertaind as they are is right faith. T. 1/2 Samyagdrsti - Arriere - Enlightened soul, A soul with discriminative knowledge, True believer. pepaya - (Samyag-darsana - Right attitude) - Umasvati defines right attitude as sraddhana for the truth and explains sraddhana as pratyayavadharana, that is discursive determination. He further characterizes Samyagdar sana as invariable grasping of all the objects of the sense organs and the mind. Pujyapada Devanand i admitting the simultaneous emergence of Samyagdarsana and Samyag-Joana (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 sruta ajana disappear and there emerge mati jana and srutaj fanajust like the emergence of heat and light of the sun on the displacement of the clouds. Vi Bh. 536 samyagdRSTi kA zraddhAna 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. - (326) - G.J. 22Gatha - 27, 28 (Samyaktva)- Perfect faith is the belief in Jina etc. That is a quality of the soul and when this arises Jffana (knowledge) being free from errors surely becomes perfect. Dr. 41 upazama samyaktva (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) dvitIyopazama samyaktva 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 Mithyatva and Samyaktva Prakrti Mithyatva. The right belief of this saint is called the second subsidential right belief. G.J.-16 (2) kSayopazama samyaktva Destructive subsidential right belief in which there is operation of right-belief-slightly clouded by wrong belief (samyaktva prakRti 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). kSAyika samyaktva 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 Sruta-Kevali saints. samyaktva ke do bheda (Two kinds of Samyaktva) - There are two kinds of

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(327) Samyaktva - (1) Saraga or accompa- nied by desire and vitaraga or free from desire. It is saraga upto the elev- enth gunasthana or stage of spiritual development; It is vitaraga in the last three stages. Saraga Samyaktva has certain fundamental characteristics such as prasama etc, while Vitaraga samyakivaischaracterised bythe abso- lute purity of the soul. Yas. 254 Ro m a fanteart - (The fundamental characteristics of Samyaktva) 14 - (Pra sama) - Prasama is restaining the mind from passions and other evil tendencies. Y.C. P. 323 Fiam - (Samvega) - 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 : Yogasastra. 31947 - (Anukampa) - Anukampa is kindness to all creatures; it is the fundamental basis of Dharma. Bura - (Astikya) - Astikya is a believing attitude of mind towards the apta, the scriptures, the vows and the fundamental principles. Some writers mention another characteristic of Samyaktva nirveda or indifference to the world. Yas. 255 samyaktva ke dasa bheda - (Ten kinds of Samyaktva) - Samyaktva may also be of ten kinds according to the sources from which it is derived. These sources are 317511 - Ajna, the command of the scriptures composed by the exalted and omniscient Arhat or Tirthamkara; Arf - (Marga) - The investigation of the three Jewels of right faith, right knowledge and right conduct. 3469T - (Upadesa) - Listening to the life-stories of the great men of old such as the Tirthamkaras, the cakravartins etc. FE - (Sutra) - 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, apta, sutraor the sacred canon, the vows and the categories. farfiir - (Vistara) Comprehensive knowledge of the vast canonical literature consisting of the twelve an gas, the fourteen purvas and the Prak i rnas. 3ref - (Artha) - Personal conviction in matters connected with the sacred lore. TOMIC (Avagadha) - Profound knowledge of some part of the three fold Canon. PHIQ11C - (Parm avagadba) - 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 drgdosathe three kinds of Mudbata, the eight madas, the six anayatanas and eight defects, sanka etc. The three kinds of Mudhata are lokamudhata consisting of stupid popular customs such as dips in sacred water; Devam udhata or the worship of false deities, ghosts, spirits and the like; and

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(328) stiis UISLI IS Samayamudhata or following the lead admirer of spiritual merits, and so on of those who profess false doctrines and so forth. Since Samyagdarsana 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 utmost meaand power respectively, as explained in sure, the person called San the Bhasya on Tattvarthasutra IX/6. even literally the same as the one called What is not ayatana or abode (of right Bodhisattva. The noble ones attribute faith) isanayatana. The six an ayatanas 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 Tirtharkaraon 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 samka, "Samyaka irya - H277 $aTf - Carefulkamksa vicikitsa, Mudhadr sti, Lackness in walking. of upaguhana, Lack of sthitikarana. Samyak jnana - Yele FIT - Right Lack of Vatsalya and lack of knowledge is a knowledge of one's own Prabhavana. self. Pu. 216 Commentary of Dravya samgraha. Samyagjn ana - HRIS - KnowlVerse 41. edge of real existences or tattvas withHelene at arraA 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 Acara nga is it is the Samyagdr sti) who has been right knowledge. designated Bodhisattva by others (i.e. Samyak Jn ana - (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 Jiana 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 sti as ego and nonego, is freed from Sam saya well. Again, both (a bodhisattva and a (doubt), vimoha (perversity) and Samyagdr sti) 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. samyaktva kriyA - 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 deSamyamasa myama - Mi4H - tached from the world. Mixed disposition of restraint and non Samvrkta siqan - Webbed. restraint. Samvrata - Hqe - Covered. Samyata - 148-Disciplinedabstainer, Temperate, Restrained. Sara gasamyama - RIR44 - AscetiSamyatasamyata - saMyatAsaMyata - Par cism with attachment. tial self control. Samyoga - Hem - Association, ConSamyatasamyata - saMyatAsaMyata - Stage junction. of partial vows. Samyojana - TV - Lay out, Mild. Samyaggamana gamana - samyaggamanA Samyukta - siyaht - Multiple. 746 - Careful movement. San digdha - Hifan - Doubtful. Samyagmithyatva - Herning - San digdhasadhanavyatireka-saMdigdha Mixed right and wrong belief. sAdhana vyatireka - Doubtful concomitance Samyaggraha niksepa - samyaggrahanikSepa 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 - Samsarika - Fisifat - TransmigraAuthentic cognition. tory. Samyakesana . samyak eSaNA - Carefulness in eating. Sandigdha sadhyanvaya - rifera Samyakesana - samyak eSaNA - Care 118211-04 - Doubtfulcon-comitance with ful eating. the probandum. Samyak mithyadrsti - samyak mithyA Sandigdha sadhyanvaya vyatireki - sfe- Right wrong believer. afara Atelie afkast - Doubtful Samyak purus artha - HR1Fg9tef - concomitance in agreement. Right exertion. Sandigdha vipaksa vyavrttika - Samyaktva prakrti mithyatva * Fifcret farget info - Whose non existence in the heterologue is a matter Farrafa gefa feina - Right belief of doubt. slightly clouded by wrong belief. Sandigdhasiddha - fifcrenfee Samyak pratyayavrtti - samyak pratyaya Doubted cum non-existent, Unproved for - A proper feeling of ascertainment. because doubtful respect to location. Samyoga - Heim - Conjunctive rela Sandoha - sandoha - Heap. tion or conjunction, Fear of mundane Samgati - hsfa - Alignment, Compatexistence, Co-incidence existence, Co ibility. incidence.

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(330) Samgha ta-tan-Composite bodies, (fafefioerit:), with the use of the word Collection. Syat - BIC (PIBG Sifonai:) singly Samgitavaditrakatha-saGgItavAditra andjointly (pRthagbhUtayo:samuditayozca) with720 - Talk about singing and music. out inconsistency such as that arising Samgraha - HYE - Synthetic. from conflict with trua (3fakta = San 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-saMkhyA vyabhicAra . 1.syAdastyeva sarvam - Statement of affir- Irregularities of number.. mation made singly (iti vidhikalpanayA Sanmatra - 19- Pure existence. 7 45). Sannikarsa - fonet - Connection, 2. RIITTA HA - Statement of neSense object contact, Continum, Se- ___gation made singly (iti niSedhakalpanayA ries. farita). Sannikata - af 47EUR - Adjoining. 3. Fire Proieta (sfa ut Sanmipatika bhava - sannipAtika bhAva vidhiniSedhakalpanayA tRtIyaH) Statement - Collective phase. of affirmation and negation made conSanta navada - 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 (kramaza:) positive instances, Similars of theabode, 4. PIIGaragarda (sfa qurua Homologue. fafafrecht age:) - Statement Sapata - 4412 - Flattened. of indescribability arising from making Sapradesa - 19821- With space points. affirmation and negation conjointly, and also simultaneously, thus involving a Sapratipaks i prakrti - Hyfayeit contradiction which can be got over by ughfa- Configuration with counter as- making the statementofindescribability. pect. 5. syAdastyevasyAdavaktavyameva iti 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(vacanavinyAsa:) 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 everyniSedhakalpanayA yugapadvidhiniSedhakalpanayA 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 syAdastyeva syAdavaktvyameva - 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.syAdastyevasyAnnAstyevasyAdavaktavyameveti firmative statement together with a combined affirmative and negative state(iti kramato vidhiniSedhakalpanayA ment made simultaneously. yugapadvidhiniSedha kalpanayA ca saptamaH) 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 syAdastyeva syAnnAstyeva syAdavaktavyameva - 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 vidhiniSedha prakAra kI apekSA saptabhaGgI - 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 syAdastyeva syAnnAstyeva - 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 - sapta prakRtiyA~ - 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 Mana. 3. Anantanubandhi Maya. 4. Anant anubandhi Lobha. 5. Samyaktva 6. Mithyatva. 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 - sapta tattva- Seven tattvas are Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara and Moksa. Sapta tattva. saptatattva Seven prin ciples. - * Sapta sakha saptazAkhA - Door frame with seven ornate jambs. Sapta vyasana saptavyasana - The seven kinds of great evils. sapta vyasana 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 hetva bhasa - sapratipakSI hetvAbhAsa - Counter aspect hypothetic fallacy. Sapratis thita pratyeka vanaspati - pratiSThita pratyeka vanaspati - Common bodied individual vegetable. Saptapar na saptaparNa scholaris. Saradala HRG - Lintel, Architrave. Sarasata - sarasatA - Delicacy. Sarpakara - Serpentine. Sarpila-ft-Serpentine, Voluted. Sapta ra'sika - saptarAzika 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 - sarAga saMyama - The Samyama of one who is a saraga or Samyama with attachment is Saraga Samyama. S-6/12 Sarala - Erect, Smooth, Slight. Saralata - saralatA - Naivety. Sarva - sarva - All Sarva Complete. - - * - Alstonia Sarvadarsana - - Omnivision. Sarva dhara sarvadhArA Total se quence. Sarva dhana - - Total sum. Sarvagata -- Pervading everywhere, All permeative. Sarvaghati karma sarvaghAtikarma Karma which destroys totally the soul's essential attributes. - -

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(333) Sarvaghati prakrti - sarvaghAti prakRti - Totally destructive configuration. Sarvaghati sparddhaka - sarvaghAti -Intense karmas, Karmic matter which obscure wholly, Totally destructive supervariform. Sarvajna--Omniscient, The all knowing. Sarvatantra siddhanta sarvatantra siddhAnta - Doctrine accepted by all schools. Sarvausadhi rddhi - sarvoSadhi RddhiAll medicine prodigy. Sarva vinasaka sarvavinAzaka Omnidestroyer. Sarvathaikanta dr sti - sarvathaikAnta dRSTi * * - Absolute position. sarvathA daivavAda ke viruddha Apatti - (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 (purusartha). If fate is determined by another fate then emancipation becomes impossible and effort fruitless. Apta-verse 88. Sarva virati caritra - sarvavirati cAritra - The capacity for full renunciation. Sarva vyapi - ubquitous. Sarvatmana - Totally. Sarvatobhadra - sarvatobhadra - Same as caturmukha, A shrine with four faces, A shrine-model with images on the four faces. Sarvatobhadrika - sarvatobhadrikA Ashrine model with images on the four faces. Sarvarthasiddhi - sarvArthasiddhi - 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. sarvArthasiddhi - 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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(334) 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 Sarvarthsiddhi by Shri Pujyapada is the oldest extant commentary on Tattvarthadhigam sutra by Shri Umasvami. 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 Raja vartika on Sarvarthasiddhi. A. Chakravarty. Sarvavadhi - Hatarie - The perfect clairvoyance, Full visual knowledge. Sarvosadhi rddhi - sarvoSadhiRddhi - 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 satkAryavAda - The Samkhya theory of identity of the cause and its effect. Satpurusa and Mahapurusa - (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 - * sat-vastu, 372f, fafa-Being-Object Gauge, Method. Satsvaru pa- - The quality of being, Existence, Own nature. Sat prarupan a - sat prarUpaNA - Being presentation. Satta Substance, Existence, Esence, Substantiveness. Satta-Maha, Avantara (335) sattA-mahA, 319-Existence-Total, Individual. Satta samavaya - sattA samavAya - Inherence of existence. Sattva - Subsistence, State. Sattva vyucchitti sattva vyucchitti State extermination. - * - Satkara - satkAra Reverence. Satkara-Puraskara - HRR - Reverence and honour (Good as well as bad receptio.), Commendation. Satkaya drsti - satkAya dRSTi - The doctrine of permanent self substance. Satkaryavada - satkAryavAda - The doctrine that effect is non-different from the cause. Satpratipaksa - - Counterbalance. Satpratipaksa hetu - satpratipakSa hetu - 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 (sattva). 27/11 Satya - Truth is the utterance of chaste words in the presence of noble persons. S-9/6 dasa prakAra ke satya - 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 (Gatha 222) Examples of ten truths are given below :G.J. 134 1. Bhatta, Bhata in Bengal, Van taka or (Mukudu) in Andhra, Kulu in karna taka 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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(336) 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 prakAra ke asatyamRSA vacana 1. Invocative (34), 2. Dictatory (AjJApanI), 3. Requestive ( yAcanI), 4. Interrogatory (3), 5. Informatory (1), 6. Renunciative (pratyAkhyAnI), 7. Doubtful (saMzayavacanI), 8. Submissive () and the ninth unlettered (anakSaragatA) 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 - satya - Truth. master's message. - Satyata - Veracity. Satya mano yoga - satya manoyoga - True mind vibration. Satya vacana yoga - satya vacana yoga True speech vibration. Satyanuvrata - satyANuvrata - The minor Vow of truthfulness. Sautrantika - Representationists. Satsamprayoga - satsamprayoga Actual - contact. - Satsanga - satsaGga - The association or company of pious men. Sauksmya -- FinPage #356
(337) Sayogakevali sayogakevalI - Stage of sadharana hetvabhasa * sAdhAraNa omniscience with vibration. S-9/1 Santa - Common hypothetic fallacy. Sidhakatama - sAdhakatama - Efficient Sadharana sarira- sAdhAraNa zarIra - most. Common body of several souls. Sadhana - AMTA - Cause, Cause of sadharana sarira nama karma - origin, Probans. sAdhAraNa zarIra nAmakarma - That which causes sadhana vyavrtta - 18 19e - several beings to possess one common Excluded in middle term. body for their use is the name-karma of Sadhanabhasa - sAdhanAbhAsa - False common body. S-8/11 probans. sadhita - Hufen - Achievement. Sadhana vikala - eta fa757 - sadhu - 1 - Ascetic. Destitude of probans, Defective in Sadhu - Fry - Sadhu represents the middle term. great ones who are on the path of persadhanabhava - 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. sadhus - Free - These are all the souls sadharmya - A - Similarity. till date who have done and are doing Sadharmya uda harana - Hotel . the various activities that are shown as 36169- Affirmative example. lying on the path of liberation. These activities are known as Sadhana.: Sidharmyadrstanta- sAdharmya dRSTAnta Sadhu - Hi - is a saint of long - Illustration in agreement, Homogemagicel, homoge standing. S-9124 neous example. HITEL - (Sadhu) - That sage who pracsadharmyadrstanta bhasa - hipertises well conduct - which is always cenere - Affirmative fallatic ex- pure and which is the path of liberation ample. with perfect faith and knowledge-is a HTC gerTITA - (Sadharmya Sadhu. dr stantantabbasa) - Logicians have Dr. 54 declared that fallacies of the example FTS - The word Sadhu signifies en(drstantabhasa) in the homogeneous gagement on Sadbana, and Sadhana 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 resadharmyavat - Fleetaa - Positive alization of his great ideal, namely inference. mok sa(salvation) on the Siddhi (accomsadharmyasama . sAdharmyasamA - 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) sAdhuoM ke bheda- Thereare severalkinds saMyata-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 (raga), he is termed Vietaraga bythem, and also, at times for other (devoid of raga); reasons. Generally, the term nirgrantha is applicable to all Digambar saints, anagAra - As he is homeless and though originally it only applied to possessionless, he is anag ara. 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 Danta 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 AcArya - The head of the company of (endeavour) to accomplish the Joumey saints is called acarya (Leader, head or on the higher stages of the path known pontiff). as Sreni (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 upadhyaya. The difference power) are termed rsis. The r sisare of between acarya and the upadhyaya lies in this that the former is the leader four kinds :: (i) Gif - Rajar si - who is endowed and head in respect of acara (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 brahmarsi - 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; glAna - 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 Paramarsi 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 Snataka. 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 Sramana with reference to the bodily of rules. affliction implied in his asceticism.

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vakuza - 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) kuzIla - 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 - pulAka 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. sAdhupane ke guNa se rahita vyakti The following kinds of persons are devoid of saintly merit, though they pass themselves off as Sadhus outwardly. pArzvastha - The Parsvastha is given to earning his living by means of instruments of dharmic observances. S S.D. 23 saMsakta - The Samsakta practises invo cations, charms, quack remedies and the like; avasanna The Avasanna is devoid of faith and knowledge both, 'hough he observes the outward rules of the order of saints. S.D. 23 - mRgacAritra - The Mrga Caritra-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. do prakAra ke sAdhana mArga - Sadhana (accomplishment of the ideal) is along either - S.D. 23 (i) utsarga mArga - The Utsarga marga (path) which signifies supremely pure equanimous self-effacement, or (ii) apavAda mArga - The apavada marga, 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. sAdhu banane hetu Avazyaka arhatAyeM - 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 ara 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 varnas (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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(340) 6. He should have obtained the permission of his kindred to remounce the world and to take to Sannyasa. 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 sadhus. sthavira kalpI sAdhu - Those who keep the ascetic prescriptions in a milder form are known as "Sthavirkalp i Sadhus". AcArya - The heads of the groups of saints are called Acaryas. . upAdhyAya - Those who are incharge of instructionare termed as Upadhyayas. J. 216 28 mUla guNa - A Sadhu according to the Digambara texts, must possess the following twenty eight Mula gunas, 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 sadhumargi - 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. sAdhyasamA - Parity per similarity, Parity per probandum. Sadhya-sadhana bhava - FIZ 1971847 4419 - The relative position of the terms as probans and probandum. sadhya vikala - a fact - Destitute of probandum, Defective in major term. Sadhyavina bhava - Azfata - Necessary con-comitance with the probandum. Sadhyavyatireki-sAdhyAvyatirekI- Not in opposition with probandum. Sadika - Hifah - Having beginning. Sadrsya - Cr4 - Likeness, Similarity. Sadi mithyadrsti - Hifa fornire - Ab initio illusive visioned. Sagara - APR - Sea, Simile-measure. Saga ropama - FPRI94 - Tenkotakoti (1000,000,000,000,000) Palyopamas make a sagaropama.

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(341) Sahasi - HIEF - Courageous, bold. Sambhogika - Artifah - CommenSagara dharma - APR - The rule sal. of life prescribed for the house holders. Samacari - MERT - Deportment. Sagarika pinda - sAgarika piNDa - Ac- Samacariatisaya- sAmAcArIatizaya - cepting food from him who has given The extraordinary powers pertaining to residence. deportment. sakara - HIhr - Determinate, With Samanika - (H141f14) - Those who details, Materialized. are equal to Indras in respect of duration Sakara jnanava da - HICHOR 511791 of life, energy, attendants, enjoyment - Representative perception. etc., but not with regard to authority and sakara mantrabheda - sAkAra mantra splendour are called equals(Samanika). S-414 - Proclaiming others thoughts. sAmAyika -Concentration on religious Sakaramantrabheda - sAkAramantrabheda themes for a duration of 48 minutes. - Guessing others thoughts by their Samayika - 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, Resakara 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. Samayika caritra - Hrifa alifa - Salambana yoga - Fiche T-Con- Conduct of equanimity. centration upon an object. Samayika caritra - (rifera aifa) Samagri - Art - Aggregate, Re- .- Equanimity or concentration of mind. spective generating conditions. Samayika - (Fran) - That which Samanta - 2147 - Feudatory chief, bas oneness as its object is Samayika. Chieftain. S-7/21 Samantavadi. T argi - Arifure ets uirre snage od - In Feudatory. performing the Samayika 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 - sAmAnyAbhAva - Non fellow men, existence of genital form. 4. Nor in a manner to cause disturbance Samanyatodrsta - ARNICE - to any other living being, Analogy.

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(342) 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 (Samayika) 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) anAdara (2) tapta (3) praviSTa (4) paripIDitA (5) dolAyata (6) aGkuza (7) kacchapa (8) matsya (9) manoduSTa (10) vedikAbadha (11) bhaya (12) vibhIta (13) Rddhigaurava (14) gaurava (15) stanita (16) prAtItika (17) praduSTa ( 18 ) varjita (19) zabda (20) hilata (21) tribali (22) saMkucita (23) dRSTi (24) adRSTa (25) karamocana (26) alAbha (27) anAlAbha (28) candana cUlikA (29) uttara cUlikA (30) mUka (31) dardura (32) caMcalatA / Samayikavrata - sAmAyika vrata - Vow of self contemplation. Samipya - Proximity. Samparaya (FR) - Transmigration. - Samparayika - (sAmparAyika) - That karma which leads to sams ara (transmigration) is called Samparayika. S-6/4

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thick. (343) Samparayika - Filip - Mun- Sara - HR - Gist, Epitome. dane inflow, Strategic. sarthaka - pretop - Significant. Samvyavaharika - sjevelf -Con- sarupya - France - Co-ordination. ventional. : Sarvabhaumika - sArvabhaumika - Unisamvyavab arika pratyaksa * versal. sAMvyavahArika pratyakSa - Practical percep- Sarvabhaumikata - sArvabhaumikatA - tion. Hegemony. Sanutkumara - (Arrer) - Sanat- Sarva ka lika - Hradhattan - Eternal. kumar is the natural name of the lord. Hifayre 379477 - Extraordinary per"Aa" is used in the sense of "his habi fect vow, in which the soul can go tation' Sanatkumara kalpa. By asso beyond the 7th stage. This the soul can ciation with it the lord also is called do along two ladders, subsidential ladSanatkumara. S-4/19 der or destructive ladder. Sandratama - HIST674 - Steeped in Saudharma - - The lord who is associated with Saudharma Kalpa is Sandhara prasada - Fraenr yrAIG - called Saudharma. S-4/19 Temple with ambulatory. Saudharma kalpa - Har as ry - sa 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 Purusa. Fineness is of two kinds extreme and Sakhyak arika is the earliest work relative. Extreme fineness is found in available on the Samkhyasystem. Max the indivisible atoms. Instances of relaMuller, however, thinks that the tive fineness are the wood-apple, myTattvasam asa is the earliest. robalan, Plum etc. S-5/24 Santa - HIRT - Transcient, Finite. Savarana - HIRUT - Carpeted. Santara - HITT - Discontinuous. Sasadana gunasthana . sAsAdana Santara margana - AR Arfon - guNasthAna- The second spiritual stage of downfall, Downfall belief, Downfall With interval soul quests. control station. Santaranirantara vargana. sAntara Sasadanasamyagdrsti * sAsAdana Fire The afort - Internon-inter molecule. Hepsie - That karma which flows into Santarata. 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. Sanubandha yoga - HECHT ZUM - Hence stoppage of that karma prevails Continuous yoga. in the beings from the second stage of Sapeksa - Art - Relativistic. spiritual development, namely 'downSapeksatva - H - Relativism. fall' (Sasadanasamyagdr sti). S-911

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Sasrava yoga accompanied by difilement. - Sata Feelings of delight. Sata vedani ya - sAtA vedanIya - The good variety of feeling producing karmas. * * - (344) sAsruva yoga - Yoga Saumya--Graceful. Saundarya bodha - saundarya bodha - Elegance. Savadya - Sinful. Sena pati senApati - 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. siddha jIva - (Siddhas) The Siddhas (or liberated Jivas) are void of karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of utpada (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 sa. 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, kaya. 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. siddhoM ke 8 guNa - 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 (agurulaghu) siddhoM kA AkAra - (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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(345) 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 hetvabhasa * siddhasAdhana hetvAbhAsa - Accomplished probans hypothetic fallacy. siddhoM ke dhyAna kA upadeza - 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 Divakara and to be distinguished from some other authors of the same name is traditionally believed to be the author of the Sanmati Prakarana, Nyayavatara and Dvatrim sikas and also of the Kalyanamandira-stotra. 1 His Sanmati-prakarana, in Prakrt is the first Jain work to establish Jaina doctrines on logical basis and it has been followed by subsequent Svetambara and Digambara authors. His 21 Dvati 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 Mahavira. Many of them are expositions of non Jaina Dar sanas; and one of them deals with the artand technique of disputation. The Nyayavatar deals with Jaina * nyaya, while the Kalyanamandira is a stuti of Parsvanatha.3 The following material is relevant for fixing Siddhasena's time. Jinsena (in his Adipurana, C. 840) praises Siddhasena as a victorious disputant. Virasenaquotes (in his Dhavala comm. 816 A.D.) the Sammaisutta; Jinasena(in his Harivam sapurana, 783. A.D.) compliments his Suktayah; Haribhadra (Pascavastuka between 650 and 777 A.D.) refers to his famous Sanmati-tarka and to his being Divakara, and further in his Anekantajayapataka) 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 Nyayabindu; Jinadasagaoi (in his curni to the Nisitha Sutra 676 A.D.) has two references to the Sanmati and one to the miraculous powers of Siddhasenacarya, Jina-bhadragaai (Visesavasyakabhasya, 611 A.D.) discusses the main doctrines of Siddhasena; Sivakoti's Ratnamala (of doubtful date) mentions Bhattaraka Siddhasena as prior to Samantabhadra, as in some Svetambara pattaval is; Pujyapada (in his parcaval is Jainendra-Vyakarana, C. 450 A.D. refers to Siddhasena along with Bhutabali, Prabhacandra, Samantabhadra and other ancient Jaina authors, and lastly Varahmihira'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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(346) by Haribhadra and many others both from Svetambara and Digambarasects. It has been commented upon by Mallavadi, Sumatideva and abhayadeva. Yasovijaya has commented almost on all the works of Siddhasena. It is a philosophical treatise in Prakrt Gathas, and it is divided into three chapters (called kanda) like Pravacanas ara 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 Anekantavada kanda and Jugal Kishor endorses it. The propriety of Jivak anda is questioned. It should have been Jn anak an 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 kanda is used for the first time in Jaina literature by Siddhasena, and it can not be traced back to the word Gandika or Drstivada. It is found in the Atharvaveda, Ramayana etc. The word sutta is used for some canonical text. It is derived from Sutra and not from Sukta. or nyAyAvatAra - Nyayavatara 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 Dvatrim sikas, 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 Nyayavatara has brought down nyaya for the Jainas. It is considered to be earlier than the Nyayaprave sa of Dinnaga and the Nyayabindu of Dharmak irti. According to Umasvati the path of salvation is possible through the knowledge of Pramana and Naya and for these stand the Sanmati-tarka and Nyayavatara. S. 63-64 Siddhasila - siddha zilA - 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 Mahav ira. Siddhasana-f-Posture adopted by seated Tirthamkaras. Siddhayatana - siddhAyatana - 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 - sirA - Edge. Sisadhayisita - sisAdhayiSita - Intended to be proved. Sima--Plausibility. - Simavarti Sira Tabular vessel. - - Outlying.

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(347) sita . Fici - That which rises from ___Smaranabhasa - smaraNAbhAsa - FallaKesar i and flows through its southem cious recollection. archway is the river sita. Smarat i vrabbinivesa. sita Sitoda - ( Hidigt) - That which smaratIvrAbhiniveza- Intense sexual desire. Smaraka - PIRS - Monument. flows through tigifcha's northem out Smita - fa- Ponting. let is river Sitoda. Skandha - Trang - Molecules, Gross Smrti - Hafa - Remembrance, Remi niscent, Memory impression. entities, The aggregates of atoms, The complete molecule of matter, Trunk, Smrtyantaradhanani - smRtyanta Gross bodies, A half molecule of mat- Teri - Forgetting the boundaries. ter. Smrtyanupasthapana-smRtyanupasthApanaSkandha . (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 (snatakas) 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- mAtA FG-The lovely ecules. Molecules are characterized by queen of Sri Nabhi Raja 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 Laksmi was S-5/25 seen next, with two large elephants who Skandha bheda 27 - Particle were performing her abhiseka (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 - skandha pradeza - A intoxicated with their fragrance. In the sixth dream she saw the full moon surhalf of skandhadesa. rounded by her satellite stars. The sevSphuli nga - yas -Emitting sparks. enth dream consisted in the sight of Smarana - U - Recalling, Recol- rising sun in the East, destroying the lection, Memory. darkness, and rising gloriously in the

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(348) 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 Nagendra who is the lord of Devas of the Nag Kumara 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 Nabhi Raja, "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 Laksmi whose abhiseka was being performed by the two elephants is that Devas will come to perform the Abhi seka 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 Nagendra 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 maharajacarita or Yasastilaka campu, San navatiprakarana, Mahendramatali-samjalpa and Yukticintamanis utra. Somadeva gives a fair amountof information about himself at the end of Yasastilaka. He belonged to an order of Jaina monks known as Devasamgha and was the disciple of Nemideva, who was the disciple of Yasodeva. Somadeva goes on to say that the Kavya, that is Yasastilaka was composed in Saka 881 (959 A.D.), the cyclic year being Siddhartha, on the Madanatrayodasi day in the month of Caitra, when Krsnarajadeva was extending hissway at Melpati, after having vanquished the Pandya, Cola, Cerama (i.e. cera), Ceylonese and other kings. Yas. 1-2

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(349) Sopakramakala - 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 Sopakramayuska 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 varganas of karmic molecules. Sparddhaka salaka - 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 Sparsanendriyavara na karma - sparzanendriyAvaraNa karma - Touch obscuring karmas. Sparsana indriyaprana-sparzana indriya 919 - Vitalities of the sense organ of touch. Spars anugama - sparzAnugama - Touch study. Sprba - - Desire. Sphatika - puferto - Crystals. Sphurtimana - m 419 - Sportive. Srota - FIA - Spring. Stambba - F719 - Shaft, Struts, Capital, Column. Sthambha bap da - FAYGUS - Pillar shafts. Stambha mandapa - F 9deg54 - 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 a pita - Fanfic - Erected. Stena ahrtadana - A TENGA - Sthira - fere - Statie. Receiving stolen goods. Sthira padartha - frer ugief - PermaStenaprayoga-stena prayoga-Prompting nent entities. another to steal. Sthirikarana . sthirIkaraNa - ConSteya - 19 - Stealing - Taking any- firmation, Stablization of the order. thing that is not given is stealing. Sthavirakalpasutra - sthavira kalpasUtraS-7/5 The sutras concerned with elders Stena prayoga stena prayoga - Abetment course. of theft. Sthirasamhanana - FERHIESA - Strong Sthana - TYTT-The state of condition, bone joints. Station. Sthavira kalpa * sthAvira kalpa - The Sth a naka - 16 - Shaft. elders course. Sthana-adhyatma, Anubhaga, Yoga, sthavira kalpi sadhu - Tefacatoret bandha, Udaya, Margana, Jiva, Guna, Aty - Those who keep ascetic prescripMisra, Rupi, Abhyantara, tion in a milder form. Jahadyrttika, Ajahadvrttika - Pella - Sthana nirmana - sthAna nirmANa - Fix. 37611A, 34947, IM, 371, 364, fon, ing the position. Fita, Tu, FAS, 1549, 3424R, HEGE 14, Sthana swarupa - sthAna svarUpa - 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 a pana 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 offerSthapana - 91471 - Demonstration. ing it to the saint. Sth a pana (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 Sthavara - PCR - One sensed body, Sthapana kula - sthApanA kula - Pivotal Immovable. families. Sthavara - (FACE) - Those who are Sth apana niksepa - 54114-1 fiety - governed by sthavara name karma are Installation of representation.

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(351) sthavaras. Earth, water, fire, air and going astray, establishes himself firmly plants are immobile beings (Sthavara). in the path of emancipation must be S-2/12 considered to be the right-believer who Sthavara nama karma - sthAvara nAma is endowed with steadfastness. 044f- That which causes birth as an Sthiti kandaka - sthitikANDaka - Life organism with one sense is the name time split. karma of sthavara (immobile) S-8/11 Sthu la * PT - Gross, Crude. Sthavara jiva - Par vita - Immo Sthu la nama karma - RS 7146bile beings. That which produces a body which causes hindrance to others, is the nameSthavara himsa - sthAvara hiMsA - Injury karma of gross bodies. S-8/11 to one sensed (immobile) living be Sthu lakaya - 2014 - Stout. ings. Sthira-fier-Stationary, Firmness of Sthu lata . PLECI - Solidity. the frame, Sturdy frame. Sthulakara - CR - Squat. Sthira nama karma - sthiranAmakarma - Sthilasar ira- sthUla zarIra - 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 a- 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 Stri manoharangani riksan atyagathing) 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 ragakatha'sravanatyaga -Fit deviating from the nature of non-com rAgakathAzravaNa tyAga - 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. Sthitikarana - 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. Stupakara - 1991 - Pyramidal Sthitikarna-freeforu - Non waver shape, Domical. ing firmness in faith. He who instead of Stupi-149 - Finial of a south Indian vimana.

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(352) Stya nagrddhi - Frans-Somnam- bulism, Committing cruel deeds in sleep. Subhaga - 99 - Charm, Amiable personality. Subhaganamakarma-subhaga nAmakarmaName karma of amiability. Subhaganamakarma-subhaga nAmakarmaThat, on the rise of which others are delighted with one, is the name-karma of amiability. S-8/11 HIEMGO - (Suhildeva) - Masud the commander in chief of Sultan Mahmuda 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 Sravasti (Gonda) 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 Natha, the third Jaina Tirthan kara and vowed that he would drive away the tyrants. All the soldiers repeated the vow, Raising cries of 'victory to Lord Mahavira,' 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 Masud 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 Masud in this campaign. On the basis of this book Abdul Rahman Cisti wrote another book Murtati-Masudi in the time of Emperor Jahangira. Cisti wintes"Masud's forces had reached Baharaica 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 Baharaica. Ultimately Masud 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. Suhrdanuraga - HEGEM - Attachment to friends. Sukha - C - Pleasure, Bliss, Delight. Sukhanubandha . harga- Recollection of pleasures, Attachment to pleasures, Recollecting again and again the various pleasures enjoyed in former times. Sugandha - "PT - Pleasant smell. Sugathita - sugaThita - Taut. Sugathita dhada - Ilfo TG - Stiffer torso. Sughatata - Leen - Plasticity. Sughosa - Malta - Violin. Sughosa and Mahaghosa - (Halia 7271 HEITTO) - These are two lords of Stanitkumaras. S-416 Sukuma rata - 444661 - Languor. Sulabhya - 1972 - Accessible. Suli na - geta - Merged.

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(353) TO 7 gefa - (Sunaya and Suksma 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 - sUkSma bAdara - Fine ity. Apta verse 108 gross, Apparently solid like a shadow. Sundara * FG - Elegent. Siksmshimsa-sUkSma hiMsA - Slightest Suraksita - - Intact. injury. Susafjita - Befana - Well decked suksmaekendriyaji va- valge Dignified. ofta - Microscopic organisms present Susila karma - 4 - The karma in earth, Water, Air etc. leading to right conduct is good. What Suksma krfya niyrtti - forut is good may lead to the pleasures of farafa-Accompanied with subtle physiSvarga. cal movement and infalliable. Susama kala- suSamA kAla - Pleasant Siksmkriya pratipati - sUkSma kriyA period. uforgifer - Pure concentration of subtle Susama susama kala - suSamA suSamA activity. calci- Pleasant pleasant period. Suksmakrsti- sUkSma kRSTi - Weaker Susira prayogika sabda : suSira than badeara krsti, Fine tract. plifia. Presa - Flute experimental sound. Suksma nigoda labdhyaparya ptaka Susruta - Usa - Love for listening. . fritmosf7a - The subtle Susa mskarana - Hotel U - Sophis- one sensed undeveloped being. lication. siksmanigodavargana - sUkSmanigoda Susvara - Tap - Melodious voice, qual - Fine common body molecule. Pleasing voice. Suksma nir iksana - men fachata Susvaranamakarma-susvara nAma karmaThat which causes a melodious voice Scrutiny. is the name karma of pleasing voice. Suksma prani - en mut - Minute S-8/11 organisms. Suvarnakila- suvarNakUlA - That which Siksma sarira - sUkSma zarIra - A kind rises from Pun dari kaand flows through of subtle body. ils southern archway is the river Suksma samparaya - 249 914124Suvarnakula. S-3/20 Truth, spiritual stage of slight delusion, Sucyangula - 2456 - Linear finger. Slightest delusion, Subsided delusion, Sucyakara - onore - Pyramidal. Slight passion. Suksma - 499-Minute body, Intini. Suksma samparaya - H14R79 - Stage of slight delusion. tesimal, Subule body, Fine, minute. S-9/1 Siksmasiksma - sUkSma-sUkSma - Fine Line, Very minute.

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tible. (354) Suks matva. Ara - Extreme fine- Svanirnaya * pofarope - Self ness. cognition. Sutra - E - Aphorisms, The code Svapna - 699 - Slumber. regulating the conduct and bebaviour Svaprakasa - 19 995129 - Self percepof the ascetics, Formula. Sutrarthatisaya - greffaxra - The Svarupa - 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. Svabhava - 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. Svabhava bheda - 1999 - Plu Svasamaya - 14449 - That soul which rality of nature. being free from relations to others and Svabhava darsana - 919 gefa - from alien thoughts through its own Natural intuition. intrinsic nature of perception and unSvabhava hetu - 1949 g - Reason derstanding perceives and knows its of essential identity of nature. own eternal nature to be such is said to Svabhava paryaya - 1999 rata have conduct that is absolutely self de termined. Whatever yogindrabeing enNatural substantial modification. tirely free from effective states related Svabhava smavasthita * svabhAva 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- svamukha udaya - Own Svasamayi - 4 2 - The Jiva that is aspect rise. associated with the essential qualities is Svaprakasatva - svaprakAzatva - Auto called svasamyi. revelation. Svarga - Kauf - Heavens. Svasamayasutra-svasamayasUtra-Sutras Svacatustaya - sages - One's own concerned with own doctrines. quaternion, Self quaternity of any sub Sva samvedana . sva saMvedana - Self stance. cognition, Self intuition, Direct selfSvagata . Kama - Internal. consciousness. Svalaksana - sameto - Strictly pe Sva samvidta * sva saMvidita - Self culiar, The unique particular, Unique intuited. reals, The unique thing in itself. Svastika - mafia - The form 45.

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Svastikakara - svastikAkAra - Cruci form. Svatah: By itself. - * Svaru pa - Nature, Intrinsic, Definition, Own pattern. Svarupasiddha - svarUpasiddha - A matter of common knowledge. Sva sanmukhata - sva sanmukhatA - 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. Svarthanumana - svArthAnumAna - Subjective inference, The inference for one s ownself. Own gauge inference. Svartha pramana - svArtha pramANa comprehensive knowledge for oneselfAll kinds of knowledge except scriptural constitute pramana for oneself. S-1/6 Svartha sruta pramana - svArtha zruta pramANa - The scriptures in the form of knowledge constitute pramana for oneself. - Svasarira rasamska ratyaga - svazarIra saMskAra tyAga - Giving up adornment of the body. Svasrayagata - svAzrayagata sponding individuals only. svasthAna apramatta 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 samsthana - svAtisaMsthAna - The Lower part alone symmetrical, Tapering form. Svatma hetukatva - svAtmahetukatva 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. svayambhU - The word svayambhU is used, and it signifies the self existent Brahmana. 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 ara - 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 prakrtibadhyamAna prakRti - Own rise bonded con figuration. Syadvada - syAdvAda The method of dialectical predications, The dialectic relativism, Relativism. dw syAdvAda - Syadvada 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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(356) - in all their aspects, therefore a special mode or form must be found. This, according to Jainas is their Syadvada or the doctrine of many possibilities. syAdvAda - 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. Syadvada 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 (Syad-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 (Syad asti ca nasti 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 ke viruddha ApattiyA~ - vaiyadhikaraNya - Dislocation, absence of a common abode : sAmAnya and vizeSa - 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 sAmAnya, and in another aspect it is an abode of vizeSa. 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 vaiyadhikaraNya 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 anavathA. Moreover, there is or confusion. That nature by which the thing becomes an abode of HTT, by it becomes an abode of both sAmAnya and vizeSa Which is absurd, for the reason that it involves saMkara or confusion between sAmAnya and vizeSa 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 sAmAnya, it would be the abode of vizeSa

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(357) also, and vice-versa. This however is absurd, since sAmAnya and vizeSa would in that exchange their natures and take each other's place ( faCI vyatikaraH). Next there is the fault of doubt arising from the difficulty of ascertaining the exact nature of a thing in regard to sAmAnya and vizeSa And from the same arises for failure to understand the position, thus throwing the whole science of logic into confusion viSayavyavasthA hAni: syAdvAda ke viruddha dI gaI uparyukta ApattiyoM kA nivAraNa - All these faults fail to apply to which is a philosophy of a different kind altogether. For the sAmAnya and vizeSa 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 doSa called virodha in the narrow sense of the term and then indicate by way of 3ch the rest of the series of beginning with vaiyadhikaraNya. or the word may be taken in the general sense of and may thus include the whole group of s viz. virodha, vaiyadhikaraNa etc. P-Syadvada - sruta - The knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided nayas, is called Syadvada s'ruta. N 30 h (H) haimavatavarSa Haimavatavarsa Haimavatavar sa is the country lying north of the small Himvan and south of the great Himvan, bounded by the oceans on the other two sides. hairaNyavata varSa Hairan yavata varsa. 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 Halahala anubhaga halAhala anubhAgaDeadly energy. - - Harikanta-The river Harikanta flows from mahapadmas archway in the north. S-3/20 Harisimha and Harikanta - harisiMha tathA harikAnta- These are two lords of Vidutkumaras.. 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 Mahahimvan on the south, bounded by the oceans on the east and on the west. S-3/10 harivarmA - Harivarma succeeded Ravi Varma. He followed his father in promoting the catise of the Jaina religion. A 78. - Hramya - harmya Attic storey, Attic Portion of a south Indian vimana. Hastaksepa - - meddling. Hastinakha --Scalloped border.

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(358) Hastisila - EARTTI-Elephant stable. Hetu vicaya - grey - Respecting the Hanabuddhi - Engles - The judge element of contradiction in the written ment of avoidance. word of law. Hani - Ulf - Regression, Loss. Hetipadesiki . hetUpadezikI - DisHara. 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 vimana. Hetvabhasa - Santa - Fallacious Harayas ti-Trufe - Floral, Wreathes. reasons, Fallacies, Misleading argument. Heya.- Censurable, Abdicative, Hinadhikamanonmana - starferato what is to be avoided. mAnonmAna - Using false weights and Heyabuddhi - 4 glasa - Covetous, measures. Abdicativeness. Hetu - t. - Reason, Premise, Middle * Himsaka - fo Hats - Injurer. term, Probans, Causality, Thesis. Himsa - Toh - Injury. Hetu-a tmabhu ta-anatmabhuta - Himsa - Taht - The reverance of vitaliG-3A, 37716440 - Premise self ties out of passion is injury. possessed, Non-self possessed. S. 7/13. Hetu-Abhyantara-atmabhuta, Himsa - f - any injury whatsoever Anatmabhuta -79-374-31177, to the material or conscious vitalities STARTS - Premise-Intrinsic, Extrin caused through passionate activity of sic. mind, body or speech is Himsa. 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 Himsa in front Premise - Discord. of him whether a living being is killed Hetu - Upalabdhi/Vidhirupa, or not. Avirud-dhopalabdhi, Vyapya, Because under the influence of passion, the person first injures the self, through Karya, Karapa Purva 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 bimsa and JTR, HE TR - Premise - Positive, affir- indulgence in Himsa, both constitute mative, Non contradictory positive es- Himsa; 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 - Himsa - Tattvarthasutra deHetu bhava - 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 Pranavyaparopanam himsa) kings of Dvarasamudra - These kings The expression Pramatta yoga represents the essence of the definition. were the yadava ksatriyas of The concept of Pramada is very wise Somavam sa. 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 Sala. Once when in the temple of perversity of mental, vocal and physi- Basantidevi he was taking religious incal activity. Tattvartha sutra bhasya. Structions from the Jaina Guru Sudatta Four kinds of Himsa . Er your cat Vardhamana Mun indra, a tiger glaring - Violence has been analysed ac- with rage came bounding out of the cording to the mental attitaide of the forest. The Jaina sage in order to test his individual into four kinds' namely bravery handed his rod to the chief and orhammhiccarridental 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 ana - FEHIGA - Gift of instru- exclamation that the chief assumed the ments of offence. name "Poysala", which later on changed Himsamu 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 - Vinayaditya - He was the hinadhika - stafette - Less-more. first notable king after Salaamong them. Hinaksara sutra - Etorer 9 - The He ruled from 1047 to 1100 A.D. and sutras containing lacunae of syllables. extended the Hoysala kingdom by his wisdom and prowess. He was an ardent hiyamana - strana - Decaying or follower of Jainism. His religious prem decreasing. ceptor was the Jaina Guru Santisena. alat - Hota - A Hota 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 Acarya Gopanandi.

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ET (Ksa) (360) ballAla - Ballala - He was the eldest Hundavasarpini- huNDAvasarpiNI - A son of Ereyanga, ruled next from 1102 period of Avasarpini 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. viSNuvarddhana deva-Visnu vardhana deva - He succeeded king Ballala. He was Ksadmastha - Hry - Ordinary the most brilliant monarcbs of Karna taka and was the rescuer of his morals, Non-Omniscients. country from the Cholas. Many of the Ksadmastha vitaraga - kSamastha notable victories which marked his rule RM- Once the moban i ya karma is were won by his great generals. In his destroyed, the sadhu stays for a period early life he was a firm believer of of antar muhurta any period less than Jainism but he was converted to forty eight minutes in a state known as Vaisnavism by Ramanuja in 1116. ksadmastha vi taraga. Inspite of his conversion he continued to honour and patronise the Jaina Gu Ksama-4971 - Apology, Pardon, Forrus. giveness. His queen Shantaladevi 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 Ksan ika- afureri - Transitory. to the Jaina religion. A. 84-85. Ksanabhangavada * kSaNabhaGgavAda - Hrda - Lake. Doctrine of momentariness of things. Hrasa - T - Deterioration, Deca Ksanabhangura - 0749 - Transdent. . migratory. Hrsta pusta - E TE - Stout. . Ksanika kas aya - erfures #974 - ExHundaka samsthana - huNDaka saMsthAna hausted affection. - Entirely unsymmetrical or deformed Ksan ikavada- kSaNikavAda - Doctrine body. of momentariness.

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(361) Ksapaka - 4406 - The destroyer of delusion, Mortifier. Ksapaka sreni - 4445 stunt - Ladder of annihilation - Ladder of destruction of karmas, The destructive ladder. Ksapan a-4901 - Annihilation, Eradication. Ksatriya - fra - Warrior class. Ksapita karma m sika - kSapita H1f81a5 - Eradicated functional part. Ksaya. - Destruction, Annihilation of karmas, Eradication. Ksaya (Desa) - 92 (TST) - Partial annihilation. kSayopazamalabdhi-Ksayopasamialabdhi - Samsari 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 ksayopa sma Labdhi. Ksanti - alfa- Equanimity, Forgive ness. Equanimity - is the renunciation of the four passions. Ks ayika - 17407 - Annihilating, An- nihilator. Ks ayika bhava - 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 dana - fra GTA - Annihilating donation. That knowledge is called ksayika (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 - kSAyika lAbha - Annihilating gain. Ksayika samyagdarsana - mifera Hepight - The pure irrevocable belief, Annihilating serene vision. kSAyika samyaktva - 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. Ksa yika samyak Jnana sferas FRIEFIA - Annihilating serene knowledge. Ks ayika samyktva - fra Felona - Destructive right belief. Ksayika upabhoga - kSAyika upabhoga - Annihilating subendurance. Ksayika virya - efetch oftef - Annihilating power. Ksayiki - entfernt - Due to destruction of karmas.

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(362) Ksayopasamika - ritarif 44 - An- Ksetravrddhi - Teras - Enlarging nihilation cum subsidence. the boundaries in the accepted direcKsayopasamikacaritra- kSAyopazamika tions out of greed. cAritra- The conductof destruction cum Ksipta citta - fe fact - One madsubsidence. dened on account of sorrow. Ksayopasanikabhava-kSAyopazamika Ksiti sayana - fafar yr49 - Sleeping on 979 - Disposition of destruction cum ground. subsidence. Ksina kasaya - kSINakaSAya - DekSAyopazamika bhAva -One which arises stroyed delusion, The saint whose pason the non-realization (anudaya)of the sions are destroyed. totally destructive karmas and the real- Ksinakas aya - sito | - Stage of ization (udaya) of the partially destruc- destroyed delusion. tive karmas. Panca - 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 sipra means knowing rice (kodon).. i Raja P. 100. quickly. S - 1/16. Ksepa - 84 - Unsteadiness. K setra - - Place, Constructedquar Ksirasaravitva - 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. Ksullaka - - Junior. Ksetranugami - kSetrAnugAmI - Quarter Ksvelosadhi rddhi-kSveloSadhi Rddhi Where the phelgom becomes invested study. with the power to cure ailments, by its Ksetranugami THT - Area contact. following. Ksut - - Hunger. Ksetra parivartana a facta - Cycle of space, Cyclic change. Ksetrapala - 19167 - The protector of the place. Ksetra pratyupeksana-ezerydau Trairupya-tac- Three conditions. - Sending monks for the survey work. Trasa - 7 - Voluntarily movable body, Ksetravaga ha- 1"116 - Extent of Mobile beings, The two types of organspace. ism beginning with the two sensed orKsetra vipaki prakrti - kSetravipAkI 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 na ma karma - F 74 Trayastrimsa - Arfest - TrayasThaton the rise of which a being is born trimsas 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 Trayastri m Sa.S - 4/4. Trasajiva. sa jIva - The types of TH Indriya jatijiva. tri indriya jAti organisms beginning with the two Fia- Three sensed genus/bios. sensed organisms are called trasa Jiva. Trika - man 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, Triku ta-fagic - Three vimanaserected 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 man 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. Trikona ksetra - ferstar - TrianLiving beings endowed with more thari gular region. one sense are found only within the Trikuta - Faqe - Triple sbrine, Three boundaries of the mobile channel and not outside it. Hence it is called mobile peaked. channel (Tras nadi). But one sensed Triloka - farcilas - Three worlds. creatures are found within as well as Triparni - fagurf - Trefoil. outside the mobile channel. Triputi pratyaksavadi- tripuTI pratyakSa THISA - The mobile channel is in the aici - Triangular preceptors. middle of the universe. It is fourteen Rajus high, One raju long and one Trira'sika - Ferifgre - Rule of three raju broad. Mobiles are as a rule born sets. within it alone. Triru pata - far51401 - Triple characTrasaparyaptasthiti-saparyApta sthiti- teristic. Mobile developed lifetime. Trisala - Ferati - She was mother of Traira'sika - Kifo - Rule of three. Mahav ira. Her Gotra was Vasistha. Trasarenu - Thty - The sixty fourth Trisala was the elder daughter of king part of the tip of a bair, Quarter mea- Cetaka of Vaisali. 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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(364) - Trividha parah - trividhaparA: - 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. jJa (Jna) 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 - pratyakSa The sensuons cognitison is the the pratyksa. The word Pratyak sa may be derived either from the word ak sa which means the eye or from the word aksa which means the sense. Those who derive the word Pratyk sa from ak si, 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 aksa, i.e. a sense organ; for Pratyak sa means not only all sensuous perceptions but includes also the anindriya Pratyaksa, i.e. apprehensions which are mental. The Jainas however, prefer to derive the word Pratyaksa from aksa. P. 89. parokSa - 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. anyathAnupapatti - The impossibility other P. 93. vipakSAnupalambha - Non experiece in the opposite. pratyakSa - The Pratyaksa is characterised by clearness (Spastata or vai sadya); it arises when the karmas called the Jffanavarana and the viryantaraya P. 97. are destroyed. Clearness consists in revealing the details in a greater degree than that done by inference etc. P. 2/3 pratyakSa ke bheda - The Pratyaksa is of two modes viz, the practical (sAMvyavahArika) and the Transcendental (pAramArthika). P. 214. sAMvyavahArika pratyakSa ke do bheda - 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. P. 2/19.

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(365) 37474 - Determination (avaya) is de- termining the details attended to. P. 219 aru - That being firm fixed is retention (Dharana). 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. pAramArthika pratyakSa ke bheda - 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. pratyabhijJAna - 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. sAmAnya ke bheda - The Samanya again may be either Tiryak-Samanya or Urdhvata-samanya. P. 172. firefoe HIHRT - Tiryak - samanya is the groupofcharacteristics which make a thing similar to the other members of its species. 'Gotva' or cowhood is an instance of the Tiryak-samanya, representing the general characteristics common to the whole species of cows. P. 172. UrdhvatA sAmAnya - The Urdhvata samanya 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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(366) a pitcher, next adoll and so on, but earth continues as the constant substratum of these earthen things. Earth is thus the Urdhvata samanya 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. anumAna ke bheda - Inference of deduction is of two kinds : (Inference) for one's own self and (inference) for others. P. 319. P. 187 T&T - Abode. hetu - Mark P. 187. anumAna saMjJA kA kAraNa 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. pakSadharmatva - Existence in the Paksa. reffsher-Purposive effort. P. 191. svArthAnumAna - The svartha 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. nyAyAbhimata anumAna ke do rUpa - 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 Anumana, all the five characteristics stated by them. P. 202. - sAdhya The Sadhya or the proven is what is undetermined, unopposed and desired. parArthAnumAna - 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. - parArtha pratyakSa 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. anumAna ke aGga 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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(367) hetu ke prayoga ke prakAra - '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. tathopapatti - 'It is got along with it implies that the mark exists only when the proven exists. P. 3/30. anyathAnupapatti - ' Otherwise it is not got at all' implies that 'the mark does not exist if the proven does not exist.' P. 3/30. tathopapatti tathA anyathAnupapatti ke 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. tathopapatti tathA anyathAnupapatti donoM meM se 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. parArthAnumAna ke dasa avayava - - Pararthanumana 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. paksasuddhi-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. Drstanta - premise or the propositon, stating the example. 6. Drstanta - 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. dRSTAnta ke do bheda - Example is of two sorts Owing to its Homogeneity (sAdharmya) and Heterogeneity (vaidharmya). P. 3/44. sAdharmya dRSTAnta - 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. vaidharmya dRSTAnta 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. upanaya 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. nigamana - 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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(368) upalabdhi hetu - The positivelycognised reason. 31Junior - The Negatively cognised P.3/54. fafa - The affirmation is the aspect of existence. P.3/56. pratiSedha - 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. prAgabhAva-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 (prachvamsabhava). 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 - Itaretarabhava - 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. atyantAbhAva - Absolute non existence (or the atyantabhava 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. upalabdhi ke bheda - There are two kinds of the positively cognised (upalabdhi ) marks, viz. the positively - cognised - compatibe ( 34fabalysea) and the positively-cognised - in compatible (farbas zugfa). aviruddhopalabdhi ke chaha bheda:- 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' (Vvapva), the effect' (Karya), the cause (Karana), the antecedent (Purva-cara), the subsequent (Uttara-cara) or the concomitant (Sahacara) (of the proven).P. 3768-69. svabhAva - Natures of the identical P. 236. grunt - The abode. P. 244. enfatias - Compatible. P. 244. well ah HIEU A 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 (Vyapya) of the proven, compatible with it, positively-perceived, both Homogeneously and Heterogeneously. P.3777. kArya kI sAdhya se aviruddha upalabdhi kA IGIEUT-There is fire in this hill grove, As smoke is seen. Here the mark is the effect (Karya). P. 3/78. kAraNa kI sAdhya se aviruddha upalabdhi kA 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 (Karana). P. 3/79. has an angry face etc. This is an instance pUrvacara kI sAdhya se aviruddha upalabdhi kA / where the marks is positively.cognised IGIEUT - A muhurta 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 purvacara. 4. fatig aaruitumiet - The speech of P. 3180. this sage is not false : for, he has knowluttaracara kI sAdhya se aviruddha upalabdhi kA edge which is nottarnished by the stain, IGIEUT - A Muhurta before, the Purva due to attachment and envy. This is an Phalgun i constellation rose; as the instance where the mark is positively cognised (upalabdhi) to be the cause uttara-pbalgun i constellation is seen (karana) of what is incompatible with to rise. Here the mark is subsequent. (viruddha) the proven. P. 3/89. P. 3/81. 5. faecydrasiunfar - A muhurta sahacara kI sAdhya se aviruddha upalabdhi kA after, the Pusya - star will not rise; for udAharaNa - There must be a particular Rohini 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 (Purvacara) of what is incompatible cancomitant (Sahacara). P. 3/82. with (viruddha) the proven. P.3/90, viruddhopalabdhi ke sAta prakAra - A posi 6. Papa GTTRERINT - A muhurta tively cognised incompatible mark before Mrg sirah did not rise; for Purva (Viruddha upalabdhi) proves prati sedba (or the element of non existence, i.e.. phalgun 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(Vyapta) 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 muhurta after. ible (aviruddha) and the negatively Svati star will not rise - for Citra 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 muburta bewith what is to be negated may be fore, Purvabhadrapada did not rise, for identical in nature (with the proven), its Uttarbhadrapada 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 (Svabhava) 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 (Vyapaka) (of the proven) leads to an affirmative concluproven). P. 3/97. sion (vidhi) and is of five kinds. Be3. kAryAnupalabdhi - 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(Karya)(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 (Karana)(of the proven). (Karya (of the proven). P. 3/99. P.3/105.

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P. 3/106 2. viruddhakAraNAnupalabdhi - 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 (karana) of pleasure. Hence the hetu in the given example is the viruddha - karana- anupalabdhi. 3. viruddhasvabhAvAnupalabdhi 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. viruddhasahacarAnupalabdhi - 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. viruddhavyApakAnupalabdhi - - - (371) * P. 3/109. hetvAbhAsa ke bheda 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 (Pramana) is the 'Unproved' (asiddha). P. 6/48 asiddha hetvAbhAsa ke do bheda - (a) ubhayAsiddha (ba) anyatarAsiddha The unproved is of two modes, viz., the unproved to both parties and the unproved to one party. P. 6/49 (a) ubhayAsiddha - Sound is subject to modification, because it is visible, here the mark is unproved to both parties. P. 6/50 (ba) anyatarAsiddha 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. anaikAntika A reason, the invariably relationship of which (with the proven) is doubted is the doubtful. P. 6/54 anaikAntika hetvAbhAsa ke do bheda - (a) nirNIta vipakSavRttika etc. (A) saMdigdhavipakSavRttika / P. 6/55 (a) nirNIta vipakSavRttika - (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 (A) saMdigdhavipakSavRttika - (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; sAdharmya kI apekSA 9 prakAra kA like Devadatta : This is an instance GETTISTA - A fac1, where (the homogeneous example) is vikala, ubhayadharma vikala, saMdigdha sAdhya dharmA, doubtful with regard to the proven-phe nomenon. P. 6/63 sandigdha sAdhanadharmA, saMdigdhobhayadharmA, ananvaya, 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. saMdigdhobhayadharmA - 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. ananvaya-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 kala-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. 8 .2

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(373) vaidharmya kI apekSA nava prakAra kA dRSTAntAbhAsa- asiddha sAdhya vyatireka, asiddha sAdhana vyatireka, asiddha ubhaya vyatireka, saMdigghasAdhya vyatireka, saMdigdhasAdhana vyatireka, saMdigdha ubhaya vyatireka, avyatireka, apradarzita vyatireka tathA viparIta vyatireka / 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 inomnisciertce 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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(374) 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. avyatireka - 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 Mekalakanyaka, at the foot of the Tala and Hintala 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. sAmAnyabhAsa, vizeSAbhAsa tathA 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. pramANa kA phalAbhAsa - 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 Pramanacalled the scriptural, ignoring (for the time being) the other parts. P. 7/1.

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nayAbhAsa - The Naya fallacy consists in denying the aspects other than the aspect with which one is concerned (for the time being). P. 7/2. naya ke do bheda - It is of two kinds - the expounded (vyasa) and the compounded (Samasa). P. 7/3. vyAsa kI apekSA aneka bheda In its expounded form it is of many sorts. P. 7/4. - (375) samAsa kI apekSA do bheda - 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 dravyArthika naya ke tIna bheda The Dravy arthika is of three kinds, viz., the Naigama (the non distinguished), the Samgraha (the generic) and the vyavahara (the practical). P. 7/6. naigama naya - 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. tIna Three kinds of Naigama naya - prakAra kA naigama naya - 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 - parinirvana Kala 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 darbar 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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(376) 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)Bhavi nalgama - Tattoo - Such an assertion is true according to bhavi naigama future naigama. P: 7/8-10. naigamAbhAsa- 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. FIYE 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. parasaMgraha naya - The ultimate or the para - sam 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 samgraha 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 (Akasa), time (Kala) 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. vyavahAra naya - The practical or the Vyavahara 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 (Paryaya). P. 7/23-24. vyavahArAbhAsa - The fallacy with regard to the practical(i.e.the vyavaharanaya) consists in a tendency to divide the substances and the modes into unreal subclasses. As for instance the Carvaka philosophy. P. 7/25-26. reture on Tue #7 - The paryayarthika is of four kinds : the straight-expressed (rjusutra), the verbal (sabda), the subtle (Samabhirudba) and the such like (evambhuta). P. 7/27. RjusUtra naya - The straightly expressed or the Rjusutra 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. RjusUtranayAbhAsa - Rjusutra nayabhasa 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 Tathagata. - (377) P. 7/30-31. zabda naya - 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. - zabdanayAbhAsa - Sabdanayabhasa - 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. samabhirUr3ha naya 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; Sakra is one who is potent. Purandara is one who penetrates into (enemy) city and so on. P. 7/36-37. samabhirUDhanayAbhAsa 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. evambhUtanaya 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. evambhUtanayAbhAsa Evambhutanay abhasa - The fallacy in regard to it (i.e. the evambhuta 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. parArthAnumAna ke dasa avayava - 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 (Pratijna) 2. Correction of the proposition (Pratija suddhi) 3. Reason or middle term (Hetu) 4. Correction of the reason or middle term (Hetu suddhi) 5. Example (drstanta)6. Correction of the example (drstanta suddhi). 7. Application

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(378) (upanaya) 8. Correction of the application (upanaya suddhi) 9. Conclusion (nigamana); and 10. correction of the conclusion (nigam and suddhi). N. Page 9. -Pak sa (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. tu ke prayoga ke prakAra 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. sAdharmya dRSTAnta - 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. vaidharmya dRSTAnta - Vaidharmya Dr stanta - 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. - jJAna ke pA~ca bheda - The five divisions of knowledge - In the Rayapaseniya sutta, Kesi-Kumara, 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 agamas are unanimous as regards the fivefold divisions of knowledge, and there is no Controversy between the Svetambaras and Digambaras regarding it/ S.J.P. 27. pramANa Pramana Knowledge of a person of right attitude was considered as valid knowledge. jJAna aura darzana ke viSaya meM matavaibhinna - Controversy regarding conation and knowledge-Conation is the prehension of the generality of the objects and knowledge is the prehension of the details (akara) 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 m graha. Experiencing of the self is conation, and the comprehension of the external object is knowledge. - Dhavala (commentary on Satkhandagama by Virasena Satprarupana, 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. jJAna kA prAmANya - The validity of knowledge consists in its agreement with the knowable (i.e., the object which is to be determined. P. 1/18. Jn anarupata - jJAnarUpatA - States of cognition. Jnanamargan a-- Knowledge soul quest. Jnanapaksa -- Perceptiveness, Knowing faculty. (379) Jnana pramana - jJAna pramANa - Coextensive with knowledge. . Jn ana yoga - jJAna yoga - A branch of yoga. Jnana samaya system of knowledge. Jnana swarupa - jJAna svarUpa - Embodiment of knowledge or of the form of knowledge. Jn ana vinaya - jJAna vinaya - 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. - jJAna samaya - The Jnani--Enlightened, A person possessed of right knowledge. Jnanadvaita - jJAnAdvaita idealism. Absolute Jn anarakta jJAnArakta - Absolute in study. Jnanavarniya karma - jJAnAvaraNIya -Knowledge obscuring karmas. Japaka-Suggestive. Jn apaka karana jJApaka kAraNa Revealing cause. Jn apya jina paka bhava - jJApya jJApaka - The real causation and logical suggestion. Jn ata 'si lacara - jJAta zIlAcAra - Well versed in the vows. * Jatrputra -- Mahav ira is called Jiatr Kulotpanna, Jnatrputra etc. - Jayaka - Knower. Jnayaka bhava - jJAyaka bhAva - The all knowing principle. Jnayaka sarira - jJAyaka zarIra - The knowers body. Jeya knowable. Jnayaka sarira jJAyaka zarIra - 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, - jJeya Knowable that which is not known by the perfect one is not knowable and hence is not existent. Aptapariksa verse 95. Jneyapramana - jJeya pramANa - co-extensive with the objects of knowledge. LIST OF HELPING BOOKS 1. Reality (English translation of Sarvarthasiddhi) Translated by S.A. Jain. 2. Purusarthasiddhyupaya (English translation).

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(8802 3. Samayas ara (English translation) By A. Chakravart i. 4. Rsabhadeva : The founder of Jainism. By C.R. Jain. 5. Jainism : Not atheism. By H. Waren. 6. Jain philosophy. By. Dr. Mohan lal menta 7. Syadvada Manjari. 8. Pravacana sara (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 ara Jivakanda. (English translation) By Raibahadura J.L. Jain 14. Gommatasara Karmakan da. (En glish translation ) By Raibahadur J.L. Jaini 15. Samnyasa dharma. C.R. Jain - 16. Pramana naya tattvaloka and other works. 17. Tirthamkara Parsvanath : A study. 18. Compendium of Jainism. 19. Siddhasenas Nyayavatara and * other works. 20. Structure and functions of soul in Jainism. 21. Dravya samgraha. 22. Yogabindu 23. Astasahasr i 24. The Jaina Philosophy of non-ab solutism 25. Aptam imamsa 26. Tattvartha sutra 27. Paficasukaya 28. Alapapaddhati 29. Brahat svayambh u stotra 30. Saptabhangi Tarangini 31. Sloka vartika 32. Sutra krtanga 33. Vi sesavasyaka Bhasya 34. Key of knowledge. C.R. Jain 35. Sastra varta Samuccaya. 36., Tattvartha Vartika. 37. Nyaya kumuda Candra. 38. Parik samukha Sutra. 39. Prameyakamala martan da. 40. Nyayaloka. 41. Jranarnava. 42. A peep into Jainism. 43. Studies in Jaina philosoply. By Nathamala Tatia. 44. Tattvarthadhigama Bhasya. 45. Karma prakrti. 46. Yoga Vinsika. 47. Sodasaka Prakarana. 48. Yasastilaka and Indian culture. 49. Yasastilaka Campu. 50. Address to Self. 51. Pramana Mimamsa. 52. The Householders Dharma. C.R. Jain. 53. History of Sanskrit literature. S.N. Dasgupta.

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25/ granthamAlA prakAzana - sUcI patra bhagavAna RSabhadeva granthamAlA atizaya kSetra sAMgAnera (jayapura) se nimna pustakeM Aja taka prakAzita ho cukI haiM 1. pravacanasAra 75/- 14. mAnavadharma (hindI) 30/mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 2. samayasAra 80/- 15. karttavya patha pradarzana 30/mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 3. jayodaya mahAkAvya 16. bhAgya parIkSA (pUrvArdha evaM uttarAMza) 150/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 17. RSabha caritra 26/4. vIrodaya mahAkAvya 100/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 18. guNa sundara vRtAnta 20/5. sudarzanodaya mahAkAvya 75/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 19. sarala jaina vivAha vidhi 15/6. dayodaya (campU) 30/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 20. pavitra mAnava jIvana 20/7. vivekodaya 30/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 21. sacitta vivecana 12/8. samudradatta caritra (bhAgyodaya)30/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 22. sacitta vicAra - 12/1. samyaktva sAra zataka 60/- mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 23. svAmI kundakunda aura 10. tatvArthasUtra mahAzAstra 60/- sanAtana jaina dharma 20/___ mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 11. muni manoraMjanAzIti 20/- 24. itihAsa ke panne 15/___mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI 12. bhakti saMgraha 20/- 25. zAMtinAtha pUjana vidhAna 20/mahAkavi AcArya jJAnasAgarajI mahAkavi AcArya jJAnasAgarajI / 13. hita sampAdaka 30/- (anuvAdaka nihAla canda jaina) mahAkavi AcArya jJAnasAgarajI - 26. mAnavadharma (aMgrejI 50/ mahAkavi AcArya jJAnasAgarajI

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27. sudarzanodaya (aMgrejI ) mahAkavi AcArya jJAnasAgarajI (DaoN. balajItasiMha) 28. mahA. A. jJAnasAgarajI ke hindI sAhitya kI maulika vizeSatAeM 10/ DaoN. ke ela. . jaina 29. mahAkavi A. jJAnasAgarajI ke saMskRta sAhitya meM prakRti citraNa kI vizeSatAyeM 10/ DaoN. kiraNa TaNDana 30. mahAkavi A. jJAnasAgara ke kAvya eka adhyayana DaoN. kiraNa TaNDana 31. A. jJAnasAgara sAhitya meM paryAvaraNa eka dRSTi paM. nihAlacanda jaina 100/ A. vidyAsAgara jI 34. vidyAdhara se vidyAsAgara DaoN. sureza " sarala " 35. je gurU caraNa jahAM par3e elabama 32. A. jJAnasAgara dvArA smRta sAhitya 50/DaoN. rameza canda jaina 33. AcArya vidyAsAgara granthAvalI 36. AdhyAtmika panaghaTa muni zrI sudhAsAgarajI 100/-; 85/ 37. nagnatva kyoM aura kaise ? muni zrI sudhAsAgarajI 65/ 38. muni kA mukharita mauna ( kavitAeM) zrI sudhAsAgarajI 50/ 40/ 20/ 15/ 15/ 15/ 39. adho sopAna muni zrI sudhAsAgarajI 40. jIvana eka cunautI muni zrI sudhAsAgarajI 41. samyaktvAcaraNa muni zrI sudhAsAgarajI 42. dRSTi meM sRSTi muni zrI sudhAsAgarajI 43. tIrthapravarttaka muni zrI sudhAsAgarajI 44. zrutta dIpa muni zrI sudhAsAgarajI 45. jiyeM to kaise jiyeM ? muni zrI sudhAsAgarajI 46. cita camatkAra muni zrI sudhAsAgarajI 47. saMskRti saMskAra muni zrI sudhAsAgarajI 48. niyati kI sImA muni zrI sudhAsAgarajI 49. phUTI AMkha viveka kI muni zrI sudhAsAgarajI 50. nAva aura nAvika munizrI sudhAsAgarajI 51. kar3avA mIThA saca zrI sudhAsAgarajI 52. vAstukalA kA kIrtistambha muni zrI sudhAsAgarajI 53. sudhA sandohana muni zrI sudhAsAgarajI 54. mu. zrIsudhAsAgarajI vyaktitva aura kRtitva muni zrI sudhAsAgarajI 15/ 15/ 10/ 15/ 45/ 16/ 15/ 14/ 14/ 15/ 15/ 15/ 15/ 7/ 5/ 35/

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55. kunda - kunda vANI vizeSAMka 56. aMjanA pavanaMjaya nATakam 20/munizrI sudhAsAgarajI 15/ 57. AdibrahmA RSabhadeva anuvAda DaoN. ramezacaMda jaina 58. bauddha darzana kI zAstrIya samIkSA 30/ DaoN. ramezacaMda jaina 60. he jJAnadIpa Agama praNAma DaoN. ramezacaMda jaina 61. vAstusAra prasAda maMDana 25/ 10/ 125/ 62. vAstusAra prakaraNa 125/ zrI parama jaina candADagaja Thakkara pherU 63. sallekhanA darzana 207 sampAdaka - DaoN. ramezacanda jaina sallekhanA para vidvat saMgoSThI- lalitapura 64. vizva kI kIrtistambha navagajaratha 151/ smArikA - lalitapura 65. kIrtistambha 185/A. jJAnasAgara dvArA racita vIrodaya para dvitIya vidvata saMgoSThI, ajamera (rAja.) 66. laghutrayI maMthana 90/ (A. jJAnasAgara dvArA racita sudarzanodaya/ bhadrodaya / dayodaya para tRtIya vidvat saMgoSThI-byAvara ) 67. jayodaya mahAkAvya, parizIlana 150/( A. jJAnasAgara racita jayodaya para caturtha vidvata saMgoSThI : madanagaMja - kizanagar3ha) 68. mahAkavi A. jJAnasAgara adhyAtma sandohana A. jJAnasAgara sAhitya para paMcama vidvat saMgoSThI, jayapura 90/ 69. jaina darzana meM ratnatraya kA svarUpa 20/DaoN. narendra kumAra jaina 70. jaina rAjanaitika ciMtanadhArA 20/DaoN. vijaya lakSmI jaina 71. jayodaya mahAkAvya kA samIkSAtmaka adhyayana DaoN. kailAzapati pANDaiya 72. jayodaya mahAkAvya kA zailI vaijJAnika anuzIlana DaoN. ku. anurAdhA jaina 73. sarvArthasiddhi kA samIkSAtmaka adhyayana DaoN. sImA jaina 74. pAsaNAhacariu adhyayana - DaoN. surendra kumAra jaina 'bhAratI' 76. cAritra cakravartI paM. sumeracanda divAkara 77. mokSa mArga prakAzaka paM. ToDaramalajI 78. nIti vAkyAmRta A. somadeva 45/ eka samIkSAtmaka 50/ 75. saMskRta sAhitya meM bIsavIM zatAbdI ke jaina manISiyoM kA yogadAna 50/DaoN. narendrasiMha rAjapUta AhAradAna kaise 'zrI dezarAja 'eDavokeTa' 80. mA~ mujhe mata mAro 35/ 50/ 80/ 65/ 65/ 8/ 15/ DaoN. sunIla jaina evaM trizalA jaina

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81. jinapUjA 15/- saMkalana 82. mahAkaviA.vidyAsAgarakIsAhitya sAdhanA evaM zodha saMdarzikA 15/- muni zrI sudhAsAgara jI 83. A.jJAnasAgaravAGmayameMnaya nirUpaNa paM. zivacaraNa lAla jaina 84. A.jJAnasAgara sAhitya meM citrAlaMkAra DaoN. rudradatta tripAThI 85. A. vidyAsAgara kA vyaktitva evaM kAvyakalA 50/- DaoN. mAyA jaina 86. mahAparva-rAja muni zrI sudhAsAgara jI 87. jindagI kA saca . muni zrI sudhAsAgarajI 88. paNamAmi caraNaM visuddhataraM muni zrI sudhAsAgarajI 89. sudhAsAgara hindI iMgliza DikzanarI sampAdaka - DaoN. ramezacaMda 90. sAMkhya darzana kI zAstrIya samIkSA DaoN. zaktibAlA kauzala 91. A.jJAnasAgara kI sAhityasAdhanA evaM sAMgAnera jina bimba darzana 92. zodha saMdarzikA mahAkavi AcArya jJAnasAgara ke vAGmaya samAhita zodha viSayaka zIrSaka preraNA muni sudhAsAgarajI noTa: uparyukta prakAzita sAhitya ke alAvA hamAre yahA~ sampUrNa digambara bhAratavarSIya saMsthAoM se prakAzita lagabhaga 600-700 prakAra ke digambara jaina zAstra bhI upalabdha ___Apa apane mandiroM, vidyAlayoM evaM pustakAlaya sthApanA hetu sampUrNa sAhitya maMgavA sakate haiN| ApakI sUcanA Ane para eka haphte meM saMpUrNa sAhitya upalabdha karA diyA jAyegA / rAzi kRpayA eDavAMsa bhejeM athavA vI.pI.pI. dvArA maMgavA sakate haiN| __Apa rAzi kA DrAphTa "bhagavAna RSabhadeva granthamAlA" ke nAma se bhejeN| hamArI saMsthA kI prakAzita grantha sUcI kI nAmAvalI meM aMkita sampUrNa pustakoM ke seTa ko eka sAtha maMgavAne para 20% kI chUTa deya hai|

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"NEO" Ajmer Ph. 422291