| WORD |
MEANING |
| Haar |
garland, necklace |
| Hamsa: |
Swan |
| Hanavu |
beat, strike; kill, destroy; |
| Harita |
Plant-bodied |
| Haritkaya |
Plant-bodied beings |
| Harsh |
joy, delight, gladness; exultation |
| Hasa |
Mirth |
| Hasta |
A measure; 2 Vitasti |
| Hasta karma |
Mannual operations |
| Hastaavlamb |
nimitt, instrumental cause, associative, Heet -welfare, good; gain, profit. |
| Hastaprahelita |
A bigger time unit |
| Hasya-pratyakhyana: |
Giving up of frivolity. |
| Hasya: |
Laughter, Joking, Laughter; Risible or Laughter-producing. |
| Hasyamohaniya karma |
Laughter-deluding karma; A karma |
| Heenaadhika |
More or less; Some has more some has less |
| Heenabala |
Less power |
| Hetu anupalabdhi |
negative middle term. |
| Hetu bhaav |
the causality of the object, defects of reason. |
| Hetu vichay |
respecting the element of contradiction in the written word of law. |
| Hetu vyatirek |
premise- discord |
| Hetu-dosa: |
Fallacy in the cause |
| Hetu-samarthana: |
Support by cause |
| Hetu/linga |
Logical reason; Logic; Probans; Middle term; Condition |
| Hetu: |
Reason, premise, middle term, causality, thesis, cause, probans, purpose, intention, one which has inherent relationship with the achievable object is known as hetu. Je saadhya saathe avinaabhaav pane nischit hoy tene hetu kahe chhe. saadhya vinaa na rahe te hetu kahevaay chhe. for example, because of fire there is smoke., saadhan (remedy performed to achieve desirable things,), one which has inherent relationship (avinaabhaavi sambandh) with saadhya (something attainable) is known as hetu. Hetu cannot be there without saadhya- some thing attainable. Hetu is also known as aadhaar – support. Hetu is also known as middle term. It is the reason or mark on the strength of which something is inferred. It must fulfill five conditions in a valid inferential process: 1: There must exist the knowledge of the universal and invariable concomitance between the middle term (hetu) and the major term (saadhya). 2: It must be observed as being necessarily and unconditionally present in the minor term (paksha). 3: It must not be found where the major term (saadhya) is not present 4: It must not be related to something absurd. 5: It must not be contradicted by an equally strong middle term (hetu). Hetu is of mainly two types: Uplabdhi hetu, anuplabdhi hetu. Reason is of two types: one which is present and one which is absent. Uplabdhi hetu is of two types: 1:aviruddh uplabdhi – Vidhi arthaat sadbhaav rup vastu ko saadhne waalaa hai 2: Viruddh uplabdhi – Pratishedh arthaat abhaav ko saadhne waalaa hai. Auplabdhi hetu is also of two types: 1: :aviruddh anuplabdhi – Vidhi arthaat sadbhaav rup. 2: Viruddh anuplabdhi – Pratishedh arthaat abhaav rup. abhyantar-aatmabhut, anaatmabhut – premise- intrinsic, extrinsic, dependency, siddh mode also has dependency on kaal dravya. all the modes have dependency either on instrumental cause or the time mode. Only eternal substance is without any hetu. |
| Hetuhetumad bhaav |
relation subsisting between cause and effect. |
| Hetukartaa |
causal agent, just like wind makes flag to move. |
| Hetumat |
a causative principle |
| Hetupadeshiki |
discriminating |
| Hetutva |
causative base |
| Hetuvaad |
science of logic |
| Hetuvada |
Law of causality; Logistics |
| Hetuvuchay |
right contemplation, or acceptance of religious path Hetvantar nigrah sthaan – amendment of the reason or restriction in argumentation |
| Hetvaabhaas |
fallacy, a false cause, pseudo probans, fallacious reasoning, misleading argument, One which is without the characteristics of hetu- reason,- middle term, but looks like hetu is known as hetvaabhaas. Jo Hetu ke lakshan se rahit hai kintu hetu jaise pratit hote hai unhe hetvaabhaas kahate hai. Hetvaabhaas is of four types: 1: Asiddh – The reason is unproved or an unestablished reason. One which has doubtful inherent relation with subject – major term- that which is to be proved- saadhya- is known as asiddh hetvaabhaas. Jiski saadhya ke saath vyaapti anischit hai vah asiddh hetvaabhaas hai. This type of reason- hetu- middle term uncertainty happens due to: A: swarupaasiddh: unestablished in respect to self. e.g. sound is a quality because it is visible like a color. Here sound is only audible and can not be visible. So it is swarupaasiddh. B: Sandigdhaasiddh – doubted cum non existent, unproved because doubtful respect to location: For example, if some one does not know the nature of the smoke and says that this area has fire because it has smoke present. Over here, smoke reason – smoke hetu- is sandigdhaasiddh, because one has doubt about the nature of the smoke. 2: Viruddh: The reason is contradicted by counter inference or opposite reason. The reason is not having inherent relation with the aim to be achieved – hetu ki saadhya se viruddh ke saath vyaapti is viruddh hetvaabhaaas. For example, The word is having unchanging characteristics as it can be formed. Over here “can be formed” is reason- hetu and its inherent relation is shown in the “unchanging” form. This is contradictory. 3: Anekaantik – The reason is inconsistent or strays away. Jo paksh, sapaksh aur vipaksha mein rahetaa hai use anekaantik hetvaabhaas kahte hai. The subject – minor term- is with same side – sapaksha or with opposite side- vipaksha. 4: Akinchitkar – inert, indirectly active. Jo saadhya ki siddhi mein aprayojak asamarth hai. One which is useless in establishing the nature of the things to be obtained – saadhya. For example, the fire is not hot. |
| Hetvabhasa: |
Fallacies of reasons, Mistimed fallacy |
| Hetvantar |
amendment of the reason. |
| Heya |
Abandonable; Censurable; Abdicative, abdicate, What is to be avoided; Non acceptable; Insignificant; Worthless |
| Heya Gyeya and Upaadeya |
Trio term of Abandonable, Knowledgable and Acceptable |
| Heya buddhi |
perceivable censurable state |
| Himsa: |
Injury,harming violence |
| Himsa: |
Injury. |
| Himsadana: |
Giving objects of offence to others. |
| Hinaadhika manonmana |
Using false weights and measure; False weighting |
| Hindana |
Roaming |
| Hinsaa |
violence |
| Hinsaa |
Injury; Harming Violence |
| Hinsaa daana |
gift of weapons of offense |
| Hinsaa-daana |
Gift of weapons of offence; Acquire injury-Weapons |
| Hinsak |
one who performs violence |
| Hinsanubandhi raudradhyana |
Violance promoting angeral meditation |
| Hinsya |
one who is to experience violence, destroyable, one who is at the receiving end of violence. Soul is hinsya when there is raag and dwesh occurring. The nature of the soul gets suppressed when raag dwesh occurs., hanaavaa yogya. Gnaan darshan rupi trikali bhaav ni utpaati na thavi ane raag ni utpaaati thavi tene hinsya kahe chhe. Dravya praan ne pan hinsya kahe chhe. There are four types of hisya: 1: swabhaav hinsaa- violence towards the innate state: Soul’s nature is to be in his own knowledge, faith and attributes. To get out of it and to be in the inclination of attachment etc state is swbhaav hinsaa. 2: swa drvya hinsaa – With violence towards the self now one has anger etc state and he ends up damaging him self like hitting head to the wall and get bleeding etc. is known as swa dravya hinsaa. 3: par bhaav hinsaa – violence towards the alien inclination: With my own inclination of attachment and aversion etc. state, I end up damaging the inclinations of the alien beings -i.e. he ends up with inclination of attachment and aversion- is violence towards the inclinations of the alien objects. 4: par dravya hinsaa- violence towards the alien objects and as a result he ends up damaging his own body: I have inclination of attachment and aversion and as a result I end up breaking some one’s bones etc or the object being himself damages his own objects etc. is known as par dravya hinsaa. These four are known as one which is going to experience violence.- are known as hinsya. (ref: Purusharth siddhi upaay gatha 60 with Gurudev Kanjiswami’s lecture.) |
| Hiranya |
money and silver and gold etc |
| Hiranya-suvarna-pramaana-tikrama |
Exceeding limits of gold/silver |
| Hit |
benevolent, welfare, well-being, good; gain, profit. |
| Hita |
Beneficence |
| Hitaahit |
good and evil, beneficial and disadvantageous. |
| Hitopadesh |
benevolent speech, spiritual preaching |
| Hiyamana |
Decreasing |
| Hiyamana (avadhijnana): |
Decreasing |
| Hota |
Sacrificial priest |
| Hrah |
Seed of power destroy obstacles |
| Hram |
Seed of knowledge, wealth, virtue |
| Hrasva |
short |
| Hrasva-kala sthiti |
Short span |
| Hrasvashvar |
short syllable |
| Hrda |
Lake |
| Hreem |
Seed of all extraordinary powers |
| Hreim |
Seed of nectar and life force |
| Hrim |
Seeds sounds of lirany |
| Hroom |
Seed of power to destroy enmity |
| Hroum |
Seed of purity sushumna and contact divine |
| Hrum |
Seed of divine power |
| Hunda |
Irregular |
| Hundaka: |
Unsymmetrical; disproportionate, deformed. |
| Hundavasarpini |
A period of avasarpini in which extraordinary events may take place |
