Sudha Sagar Hindi English Jaina Dictionary

SR No.: 016127
Original Sutra Author: N/A
Author: Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
Publication Year: 1999
Total Pages: 404
Language: English, Hindi
Classification: Dictionary & Dictionary
File Size: 38 MB

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Trividha parāh - त्रिविधपरा: - Three classes of respondents. Trutitafa A period consisting of eighty four lacks of Trutitan gas. Trutitanga -- A period consisting of eighty four lacks of purvas.
ज्ञ (Jña)
jna parija -- Cultivation of knowledge. Jnana--Cognition, knowledge, Understanding. Jnana--Knowledge - By which the soul knows all the substances (and their attributes and many kinds of modifications, petaining to the three times (past, present and future) directly or indirectly is knowledge. G.J. 299. Pratyaksa - प्रत्यक्ष The sensuons cognitison is the the pratykṣa. The word Pratyak sa may be derived either from the word ak sa which means the eye or from the word akṣa which means the sense. Those who derive the word Pratyk şa from ak şi, point out that although in that case the Pratyak sa would primarily mean only the visual perception, it would by implication include all sensuous perceptions which are spasta or clear. They contend that we must widen the scope of the Pratyak sa, even if we derive the word from akṣa, i.e. a sense organ; for Pratyak ṣa means not only all sensuous perceptions but includes also the anindriya Pratyakṣa, i.e. apprehensions which are mental. The Jainas however, prefer to derive the word Pratyakṣa from akṣa. P. 89.
परोक्ष – The Paroksa is cognition which is not dependent on the active functioning of any peripheral sense organ but which arises only from the operation of the manas or mind. P. 89.
wise.
अन्यथानुपपत्ति - The impossibility other P. 93. विपक्षानुपलम्भ - Non experiece in the opposite.
प्रत्यक्ष – The Pratyaksa is characterised by clearness (Spaṣṭatā or vai sadya); it arises when the karmas called the Jffānāvaraṇa and the viryāntarāya P. 97. are destroyed. Clearness consists in revealing the details in a greater degree than that done by inference etc. P. 2/3 प्रत्यक्ष के भेद - The Pratyaksa is of two modes viz, the practical (सांव्यवहारिक) and the Transcendental (पारमार्थिक). P. 214. सांव्यवहारिक प्रत्यक्ष के दो भेद - The first of them is of two kinds, viz. the sensuous and the unsensuous (i.e. the mental or the internal). Each of these two has four modes viz., 'Grasp', 'attention', determination and 'Rentetion'
P. 2/5-6.
-Grasp (avagraha) consists in the perception of a thing in its lesser general aspect, which immediately follows or arises from the apprehension of the thing in its aspect of mere existence (i.e., the vaguest general aspect) which apprehension again results as soon as the object of knowledge and the organ of perceiving are placed in fit positions.
T-Attention or inquisitiveness consists in the impulse to enquire into the details of the object grasped.
P. 2/19.