K

WORDMEANING
Kaala (1) Time; (2) Time stages within the progressive and regressive half-cycles. Runs into more than billions of years, per cycle; (3) Duration; (4) The Jaina theory of kala
gives a realistic picture of kala as an independent category.
It is mono-dimensional and therefore it is not an astikaya. (2) Time substance, . Nishchaya or Real Time (3) Vyavahaara kaala (3.1) Apparent time (3.2) Conventional time as hours minutes Clock and calendar time etc,
Kaala kshetra The place reputed for its artistic monuments temples and
images
Kaala paraavartana Cycle change of time; Cycle of time
Kaala parivartana Timal wheeling/change
Kaalanu Atoms of time; Time particles; Unit of time; Points of time; Real time substance; Time point; Time unit; Chronyme/time-stom
Kaalapradesa Time instant; Time space point
Kaalaraatri Night of destruction
Kaalatikrama Violating fixed time; Beyond time
Kaalika Timely studied; A type of scripture
Kaalki Tyrannical king of mythology
Kaama Desire; Sex; Sensuality Indulgence in the objects of touch and taste senses, inclination of attachment, raag
Kaama kathaa Cupidistic tales
Kaama sukha Sexual enjoyment
Kaama vikaara Sex emotions
Kaamadeva Category of torch bearers; Cupid
Kaamakami Sensualist
Kaamini Sensual gratification
Kaarak Case (regular grammar); Agent; Cause; Factor. they are of six types, One which is helpful in completion of act is known as kaarak. one which manages every action is known as kaarak. One who is originator of the action is known as kaarak.
1. kartaa- nominative case, doer agent, subject performed by one self, performer
2. karma – accusative case, deed, performance
3. karan -instrumental case.instrumental cause, immediate cause, instrument, efficiency attainment, operation,operator., best resource to obtain the result, means.
4. sampradaan – dative case in grammar, deed which is done for
some one or some thing, for some one or something., the deed which is given to some one or something, purpose, Samyak Prakaare Daan Aapavu Te.
5. apaadaan – ablative case, the deed coming out of a permanent thing is known as apadan, source, donor,
6. adhikaran – locus, substratum, the place in which the cause
operates, it is the one whose help is needed to perform the deed.
One’s support is needed to perform the deed is as adikaran-jena adhare karya thay te, supporting stage, basis of action.

So six fold causations are: 1.doer- performer, 2.deed- performance,
3.means, 4.purpose- receiver of performance, 5.source-donor and 6.supporting stage.

From conventional point of view, the potmaker is karta- doer agent, pot is the deed-karma, the wheel, thread and stick are the karan- immediate cause, pot maker is making pot for the person who wants to put water in it so that person is sampradan- deed which is given to someone, from the basket he took the clay to make pot that is why it is apadan- ablative cause, or the deed coming out of a permanent thing and he made pot with the support of the earth so the earth is adhikaran- one’s help is needed to perform the work. From absolute point of view all these six karaks are in one substance by itself. The clay independently ends up becoming pot so the clay is the karta, the pot which can not be separated from clay and that is why pot or clay is the karma, clay by itself by its own modification property got converted in to pot so clay by itself is the karan, Clay gave pot type of deed to itself (i.e. to clay) therefore clay itself is sampradan,
clay remained permanent in the transformation from clay to pot so clay by itself is apadan, and clay took its own support to make pot so clay by tself is the adhikaran. (ref: jain siddhant prasnottarmala page 125-126)
Absolute six cases are as follow:
Absolute six cases will become helpful to the soul seeker. Sadhak ne atma kalyan mate jaruri chhe.
seventh case in grammar is sambodhan. so it is not used because there is no action occurred in sambodhan. Hey Gyayak…. this is sambodhan. Sambodhan is denominative- to address some one.
Sambandh vibhakti is also not used as it is joining other substances together. In Adhyatma, there is no relationship with others at all. Therefore
in vibhakti there are six only and sambandh and sambodhan is not considered. (Shat kaarak anushilan, Ratanchand Bharill page 9). Sambandh is 6th vibhakti and it is genitive and denotes the possession. Sambodhan is 8th vibhakti and it is vocative and denotes nominative of address. (For further, please see the table at the end of dictionary).

Kaarak karana, Generating cause
Kaarana Inference of effect; Cause; Causation; Result, thought, origin, reason, ground; object purpose; need, necessity; means, instrument, datum.
Kaarana kaaraka Means of that deed
Kaarana labdhi Proper Causes, Causal attainment.
Kaarana parmaanu Cause-atom.
Kaarman body Karmic matter body of living beings or souls
Kaarman varganaa Karmic matter; Those matter molecules which transform themselves into karmana(Karmic) body are called karmana varganaa.
Kaarmana Karmic matter
Kaarunya Compassionate feeling
Kaarya Effect; Work; Deed; Activity; Effect
Kaasthakarma Wooden image making, Carpentary.
Kaaussagga (1) Regulating the activities of body speech and mind; (2) Motionless state of body; (3) Kaayotsarga
Kaaya Extension; Body; Corpud embodiment
Kaaya dusprani dhana Improper body movement
Kaaya gupti Bodily guard; Physical self-control
Kaaya pravichaara Physical Sex
Kaaya sthiti Duration
Kaaya svabhaava Nature of body
Kaaya yoga Bodily activity
Kaaya-danda Sinful bodily activity; Body activity
Kaayaaklesa Physical mortification; An external austerity; Physical suffering
Kaayabhaavastha Born/reborn in the same womb
Kaayatva Extension, pervasion
Kaayotsarga (1) Abandonment or stopping and freezing entire activities of the body and focus on mental meditation. A standing posture of meditation is kayotsarga and sitting position is called padmasana; (2) A standing posture of meditation, giving up attachment to the body; (3) A standing posture of meditation peculiar to the Jaina monks. Literally, it means giving up (attachment to) the body; (4) To give up attachment of the body, meditative relaxation, spiritual relaxation (5) Posture for meditation; (5) Regulating the activities of body speech and mind; (6) Perfect bodily abandonment; (7) Same as Käussagga above, Meditation of the soul
Kadaagraha Wrong insistence
Kadalighatmarana 8-cause death; Astral deities/celestials.
Kaivalya Omniscience; Aloneness
Kaivalya gnaana Supreme knowledge
Kakataliya nyaya Popular maxim of fall of palm fruit on crow head, Maxim of unexpected coincidences.
Kalaa Art; Learning arts
Kaladhrama Death
Kalakuta Deadly poison
Kalankali bhaava Wordly wandering
Kalatita kalatya tapdista, Mistimed fallacy
Kalevara Body
Kalikaalasarvagna Looking like omniscient in kaliyuga or present time.
Kalpa (1) A cycle of cosmos time; (2) Conduct for monks and Nuns when staying amongst people during four months of monsoon; (3) Sanction, heavend, 2 Aeons, 20*10 14th Sagaras, Proper conduct
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.
Kalpabhumi Holy assembly place
Kalpakala 20*10 14th Sagara years
Kalpanapodha Conceputal
Kalpanika Fictitious
Kalpas Heavens
According to the Jainas, there are 12 or 16 kalpas as follows:
Saudharma & Aisana (paired) Sanatkumara & Mahendra (paired)
Above them, in the center, one above another, are: Brahmaloka Lantaka Mahasukra Sahasrara And then, above them, in pairs again: Anata & Pranata
Arana & Achyuta The Digambaras add Brahmottara before Lantaka, Kapistha and Sukra before Mahasukra, and Satara before Sahasrara, making a total of 16.
Kalpasthita Observing scriptural rules
Kalpasutra Religious scripture of Jainism
Kalpatit deva Non graded celestial beings
Kalpatita Beyond 12/16 heavens; Beyond scriptural rules
Kalpavaasi Resident of heaven
Kalpavraksa Heavenly trees; Desire-fulfilling trees
Kalpopapanna Born in kalpa heavens; Heavens-born
Kalusa Impure; Dirt
Kalyaana Beneficial; Virtuous; Salutary; Auspicious; Excellent; Prosperous, upliftment, happiness; prosperity; well-being, welfare.
Kalyaanaka
  1. Auspicious events,
    times and moments (of Jina’s lives);
  2. Auspicious Moments;
    (2) Five most auspicious events.

1.conception(chyavana) 2. birth 3. renunciation (Diksha) 4. Omniscience (Kaivalya) and 5. liberation (Nirväna) of a Teerthankara

Kamala puja Flower worship
Kamandala Wooden water jar or pot with nozzle, earthen or wooden water-pot of an ascetic; gourd; metal pot with a handle for serving water etc
Kamandalu Wooden water jar or pot with nozzle
Kamyaruptiva riddhi Miraculous power of beautification
Kanakaavali A ritual; A penance
Kanchana Materials
Kanda Bulbous vegetable; Innumerrableth part of angula
Kandaka Innumerrableth part of angula; Bulbous vegetable
Kandarpa Amorous talk; Cupid
Kandka Splits
Kandmula Bulbs, roots and tubers
Kanji aahaara Sour gruel food
Kanksa Grey aura
Kanthastha Memorize
Kanyadaana Ceremony of giving away the bride
Kapalika A sect of heretical monks in the Sakti cult prevalent all over India at one time. the kapalika mode of propitiation is not very dominant now, though there are many Saktas in India to this day. They usually believe in animal slaughter.
Karana Thought; Cause; Inference of effect, immediate cause, instrument, efficiency attainment, operation, operator, instrumentality, transformation, parinaam.
Karana Sense; Conduct; Disposition; Tool
Karana kaarya bhaava Cause effect phase
Karana kaarya sambandha Relation between causes and effect
Karana parmaatma Conscious element existing in all living beings
Karana samaysaara Scriptural knowledge gained through reverential causes
Karana suddha jiva Soul with causes of purity
Karana suddha paryaya Modes with causes of purity
Karananuyoga Technical exposition; A scripture type
Karanavirya Active energy; Kinetic energy
Karatal parigrhita With folder hands
Karemi I do
Karita Something getting done by others
Karma bandha Karmic bondage, bondage of karma with the soul.
Karma granthi Karmic knot
Karma indriya Operational sense; Functional sense
Karma kalanka Karmic stain
Karma mala Karmic filth
Karma masa One maasa; A weight unit
Karma parinaama Karmic change/effect
Karma samvastsara Local year
Karma sanyaasa Renunciation of action
Karma sarira Karmic body
Karma skandha Karmic aggregate
Karma sthiti Karmic duration
Karma varganaa Karmic variforms
Karma vija Karmic seeds, things causing karmic bondage. inclination of attachment and aversion by which there is karma bondage.
Karma vipaaka Karmic fruition; The fruits of Karmas
Karma yoga Philosophy of action; Karmic activity; Concerted religious activities
Karma-aahaara Karmic intake
Karmaadaana Cruel professions or activities that buids karmas.
Karmaja Experiencial
Karmakanda the ceremonies and rites, ritual; ritualism.
Karmana varganaa Karmic varifrom
Karmana yoga Karmic activity
Karmavada Karmic theory; Doctrine of causality/ cause-effectism
Karmavadi Karmist
Karmiki Experiencial
Karna indriya Sense of hearing
Karsa ¼ Pala, A measure.
Karsana Ploughing (Karmic) field.
Kartaa Agent or doer acting independependtly; Subject performed, Agent, Doer, Subject performed by one self, the substance which gets converted in to a condition is known as kartaa, owner of the act which is getting done, jo parinamit hota hai vah kartaa hai, Parinaam parinaam kaa kartaa hai.
by one self
Kartaa karma adhikara Chapter on doer and deed, acting and enduring kartutva and bhoktrutva. I am the doer of its work is kartutva and I am the endurer of the other substances is bhoktrutva.
Kartaa-Karma-Kriyaa Doer-result-activity
Kartavya (1) Obligation; (2) Duty; (3) Work to be done or to be accomplished; (4) Task, to be accomplished, fit to be done, that should be done. action; work; conduct.
Kartutva Acting; Activity; Belief that I can do activity of the alien
substances, “I am to doer of this raagaadi and varnaadi bhaavo” belief is kartutva.
Karunaa Compassion; Mercy; Kindness
Karunaavrati Compassionate feeling
Kasa Cough
Kasaaya bhaava Volitional passion
Kasaaya charitra mohaniya karma Passional conduct-deluding Karma
Kasaaya kusila Passional conduct
Kasaaya mala Passional filth
Kasaaya mohaniya Passopm deluding karma
Kasaaya nisyanda Product of passion
Kasaaya rasa Astringent taste
Kasaaya samlekhana Learning of passion
Kasaaya samudghaata Passional emanation / extrication.
Kasaaya vedaniya Passion feeling
Kasaaya visaya Object of passion.
Kashaaya kash means sansar and aya means labh, one which gives benefit for transmigration is kashaya, passion.anger, ego, deceit and greed, toxic emotions, soul soiling toxic emotions.
Kataasanu Aasana white colored and of wool cloth to sit on
Katha sat Religious narrative; Religious tales
Kathaa vijigisu Victory-desiring tales
Kathaasa Stories
Kathamchita Relatively; In some respect.
Kathanchita From a particular point of view; In some respect; Somehow; In a way
Kathina Hard
Kausagga A motionless state of body as if the soul has departed from it; A way of having a medidation (yog) ( it comes in both pratikaman)
Kautkuchya Gesticulation
Kavaka Mushroom
Kavala Morsel food; Intake of gross food
Kavelaka Hot sand; Pan
Kesa-loncha lunchana Self-plucking / pulling of hairs, Hair plucking.
Kesagra A length unit; Hair heads
Kesariya modaka A sweet prepared from wheat flour, sugar and ghee (clarified
butter) with sufficient addition of saffron to impart color and flavor.
Keval darshana Perfect perception
Kevala darshi One who has achieve omniscient perception
Kevala gnaani Omniscient
Kevala labdhi Nine omnisciental attainments
Kevala virya Infinite energy
Kevalagnaana varana karma Omniscience-obscuring karma
Kevalagnaani Omniscient
Kevalanvayi Affirmative illustration
Kevaldarshana

Infinite vision and perception. After acquiring it, the cycle of births and deaths is broken forever. Any soul can attain it, by getting rid of karmas, attachments and hatreds. With it comes kevalgnan, infinite Dhariya, Tapa and Veerya.

Kevaldarshi One who has kevalgnaana
Kevali Omniscient
Kevali Omniscient
Kevali marana Salvation
Kevali samudghaata (1) Emanation / Extrication of soul points by omniscient at the time of salvation; (2) Emanation of the spatial units of the Omniscient Soul from its body without wholly discarding the body, Omniscient overflow. when age karma has a smaller duration than that of other three karma – body making, family determining and feeling,- then the soul of an omniscient conquers or overflows and expands throughout the whole universe in four samays and then withdraws to its body in another 4 samays and the duration of all four karma become equal.
Kevali-avarnavaada Derogation of omniscient; Ill speaking of omniscient
Kevalin/gnaani One who has kevalgnaana; Synonym for arhat.
Khaadya Eatable; Edible; Solid foods
Khachara Skymoving beings
Khamaasamaano Forgiving gurudev or teacher
Khamana Homages; Salutations
Khanda Fragment; Space, part, division, chapter, section
Khanda krasti Medium attenuation
Khara visana Ass’s horns
Kharakanda Uppermost portion of first hell
Kharakarma Injurious trades
Khari A measure unit
Khataphata Volume
Khattvanga An ascetic instrument; Ascetics sceptre; Yama’s skull-
sceptre
Khechara Skymoving beings
Kheda Pain; Sorrow, grief sorrow; remorse; exhaustion, fatigue, inclination occurring due to acquiring unwanted thing and loosing the wanted thing- ist to viyog and anist no sanyog thi thataa bhaav.
Khyaati Glory
Kilaka sanhanana Pinned/Nailed body joint
Kilvisaka Sinful deities
Kinchinta Somewhat
Kinnara See Deva
Kit-Kitika Rattling sound of bones.
Kkakini ¼ Masha, Kingly jewel.
KKulamada Family puff
Klisa Tormentation
Kodaa-Kodi Crore x crore
Kodasana Straw mats
Kramabaddha paryaaya Sucessive modes of operation; Modes occuring in sequential order
Kramakarana Orderization
Kratrima Factitious; Formal
Krim Seeds of devotion
Krisi Farming
Krisna Black
Krisna lesya Black aura
Kristi Attenuation
Kriyaakaanda Ritual, ritual activities, religious observances, portion of the Veda relating to ritual;
Kriyaakanda Blind followings of the religious rituals; Actionism.
Kriyaavati shakti Region changing capacity; Power of dynamism; Power of motion, power of action
Krosa/gavyuti A length unit; 2 miles; 3.32 kms.
Krta Self-performed
Krtakatva Product
Krtakrtya One who has achieved everything that was to be achieved ; Loss of earned
Krtayugma Remainder – less division by four
Krti Square of number 2, Square, Work
Krti karma Reverential conduct of monks/votaries
Krtimula Square root
Ksaayika Destruct ional.
Ksaayika bhaava Destruct ional disposition/volition.
Ksaayika charitra Destruct ional conduct
Ksaayika dana Destruct ional donation
Ksaayika laabha Destruct ional gain
Ksaayika samyak darsana Destruct ional right faith
Ksaayika sukha Destruct ional bliss
Ksaayika upabhoga Destruct ional enjoyment
Ksaayika virya Destruct ion-cum-subsidence
Ksaayopasamic charitra Destruct ion-cum-subsidential conduct
Ksaayopsamika bhaava Destruct ion-cum-subsidential volition
Ksamaapana Forgiveness; Friendship day
Ksamaavani/Ksmaapana Festival of forgiveness
Ksapaka Destroyer
Ksapakaareni Ladder of destruction; Destruct ional ladder
Ksapita Destroyed, Dissolved.
Ksema Happiness; Welfare
Ksepa Addition
Ksetra Area; Region; Quarter; Subcontinent; Place of pilgrimage
Ksetra pramana Measure of lands/areas
Ksetra siddha Regionally salvated
Ksetra vriddhi Increase/addition in regions/ areas.
Ksetra-parivartana Cycle of change in regions.
Ksetra-vastu pramanatikrama Exceeding quantities of field and quarters.
Ksetra-vipaki prakrti Regionally realisable karmic species
Ksetraapala Guardian deity
Ksetragna Soul
Ksetramiti Mensuration; Geometry
Kshah Seed of calling power and acceptance
Ksham Seed of power for protection and happiness
Kshamaa Forgiveness; Forebearance
Kshamaapana A prayer of forgiveness
Kshanika Transient
Kshayika bhaava Destructional disposition; Disposition produced due to annihilation destruction of karma
Kshayopsham bhaava Dispositional gain after annihilation (Kshaya) and subsidence(Upsham) of karma
Ksheem Seed of psychic power and goodness
Ksheenmoha Delusionless
Ksheerneera Like milk and water looks intermixed inseparably
Kshetra An area, site or location where humans exist. Each kshetra has four more similar counterparts. Region area location where human lives exist; Place; Location;
Kshetra paraavartana Cycle of space; Cycle of change
Kshetra vipaaki karma The karma causing same appearance in transmigatory phase (vigrah gati)
Kshetra vipaaki prakruti Cyclic change fruition; The karmic nature causing same appearance in transmigratory phase(vigrah gati)
Kshina kashaaya Destroyed delusion; Saints whose passions are destroyed; Passion-destroyed
Kshina moha Delusion less; Saint whose delusion is destroyed
Kshipra Knowing quickly
Kshipta chitta Infidel; Insane; Insane mind.
Kshirasrava Milk-like speech
Kshiti sayana/bhumi-sayana Sleeping on hard earth
Kshobha Disturbance; Asthirta; Perturbation; Aannoyance, Disturbance caused by secondary influence, inclinations of attachment and avesion, raag dwesh.
Kshoom Seed of power to remove sadness and depression
Kshoum Seed of power to purify sushumna and contact divine
Kshudha parisaha Affliction of hunger; Hungeral affliction.
Kshura sarvatobhadra A penance type
Kudarata (1) Divine power; (2) God’s creation as a whole; (3) Nature;
(4) Disposition; (5) Strength; (6) Inherent power
Kudava 12-Anjali, 0.83 kg.; A measure
Kudeva False deity
Kudharma Heresy; False religion
Kudrasti Heresy; False religion
Kuguru False teacher; Crooked preceptor
Kuksi 2 ratni measure
Kulakara Ethical founders
Kulinga False belief; False dress
Kumbhaka Breath stopping
Kunda Pool; Pit, bowl-shaped vessel basin, big bowl; pond or tank with steps leading to the water; square mouthed metal pot used for giving offerings to the fire placed in it; square or round brick-built pit for receiving and preserving fire for sacrifice; altar; spring of water; pool or well consecrated to some deity or holy purpose; small trough of water; hole in the ground, ditch; son born in adultery (also)
Kunthunaatha Seventeenth Tirthankar
Kupravachana False instruction
Kupya pramanati krma Exceeding quantities of clothes and utensil
Kurmonnata yoni Tortoise-like raised uterus
Kusala Proficient
Kusamaya Heterodox idiot
Kusastra Heterodox canons; False scripture
Kusila Imperfect conduct; A nitrgrantha type; Imperfect senses
Kusruta Heterodox canons; False scripture
Kuta pasa Trap
Kuta salmali Thorny trees in hells
Kutalekha kriya Forgery
Kutamana False documentation; Fake measure
Kutarkika Quibbler
Kutastha Immutable; Absolute; Indisputable
Kutirtha Heresy; False religion
Kutrikapana Multi-purpose market; Departmental store; Supermarket
Kutsa Disgust
Kutumba jaagarika A penance of night awakening
Kuvaasnaa Evil disposition
kaachali (of coconut)hard shell.
Kaagcrow.
Kaajalcollyrium,lampblack; eye-slave.
Kaal labdhitime of attainment of achievement, Proper time; Timal attainment, the mode occurring at its prescribed time is its “time of attainment”.
Kaal Paraavarancycle of time:
A time cycle is of two types: ascending and descending. Both are of ten krodaa krodi saagaaropam years. So total time cycle is of 20 KKSP years. When the living being takes birth in the first samay of the time cycle and in sequence finishes taking birth in total 20 KKSP years, and similarly he dies in each samay in sequence in all of the 20 KKSP years then one kaal paraavartan is done.
Kaal pratyaasattialien thing’s action in the form of instrumental cause (nimitt kaarya) and the principle cause action (naimittik kaarya). Both of these things happen in same samay and that is called as kaal pratyaasatti.
Kaal vyatirekmodes come in sequence. Each one is different from other one. this is kaal vyatirek.
Kaala paravartancycle change of time, cycle of time
KaalaachaarAt prescribed time for swadhyay one should study, contemplate up on the studied subject, and discuss the original scriptures. Observance of regularity, punctuality, and propriety of time. Improper and unsuitable occasions should be avoided – Kaalaachaar

There are certain time during 24 hrs day that is set aside for swaadhyaay. They are as follow:
1: Purvaahn or Gausargik kaal : 48 minutes after sunrise to 48 minutes prior to noon time.
2: Praadoshik*or Aparaahn kaal: 48 minutes after 12 noon till 48 minutes prior to sunset.
3: Praadoshik* or Purva raatri kaal: 48 minutes after sunset to 48 minutes prior to midnight.
4: Apar raatri or vairaatrik kaal: 48 minutes after midnight to 48 minutes prior to sunrise.
* The time in which there is element of beginning of night present is known as praadoshik kaal. The time of the later part of the day ( 48 minutes past
noon till 48 minutes prior to sunset) present near this praadoshik kaal is also known as praadoshik.
The 96 minutes of time in between these four time periods (1-4 as above) is known as sandhi kaal and it is considered as not a good time to do swadhyaay. It is the time to perform saamaayik during these 96 minutes x 4. One can read the aaraadhanaa granths, or can recite the stanzas – stotras. One should not read the siddhaant granths like karanaanuyog granths like dhavla, mahadhavla etc. They are the sukshm granths.
Incidentally, these 96×4 is the time that Tirthankar bhagwan gives discourses in the form of omkaar dwani.
There are also other times described in scriptures that one should not do swadhyaay. They are:
Redness of the sky after evening – digdaah,falling of a meteor – ulkaapaat, stroke of lightening- vajrapaat, rainbow in the sky – indra dhanush, solar and lunar eclipse – surya and chandra grahan, riots – tofaan, earth quake – bhukamp.
(Ref: Mulaachaar purvaardh gaathaa 270 page 225-226) Kaalaavadhi – કાળમયkદા, ^દત, certain amount of time.

Kaalaanuatoms of time, time particles, unit of time, points of time.
Kaalijiria medicinal black bitter seed.
Kaalimaablackness; darkness; stigma; shade, shadow.
Kaam bhoghaving inclinations of attachment – raag- and to enjoy them.
Kaam dhenucow of plenty, mythical cow satisfying all the desires.
Kaamdevgod of love, Cupid.
Kaankshaadesire, wish; [gr.] necessity of a word to complete a sentence.
Kaankshitdesired
Kaantaa drastithe spiritual process which began now continues further. The achiever has real concentration and does not have interest in anything else. Achiever’s conduct becomes completely pure. He has inner stability and free from any delusion.
Kaarak saakalyaNaiyaayik philosophy believes that the knowledge is accepted by other knowledge.
Kaaran bhutbecomes reason, becomes cause
Kaaran drasti1:Non manifest form of faith in the innate eternal natural form (from this kaaran drashti, will come manifest form of faith to the innate nature of soul which is called swarup shraddhaan – kaarya drashti),
2: kaaran swabhaav darshan upyog, natural and eternal non manifest potential form of generalized perception. from this, the omniscient perception will be generated. (Ref: niyamsaar gaathaa 13)
Kaaran dravyasoul with causes of purity, soul with eternal knowledge.
Kaaran gnaanall knower soul with causes of purity, soul with eternal knowledge
Kaaran kaarakThe instrumental case, generating cause, agent,cause, factor.
Kaaran karya bhaavcause effect phase.
Kaaran karya sambandhrelation between cause and effect.
Kaaran param tattvasupreme soul devoid of all karma, quasi karma and psychic karma.
Kaaran parmaanucause atoms
Kaaran parmaatmaaconscious element existing in all beings. When the soul directs his mode to the eternal true nature of the soul then the resultant mode is known as kaaarya parmaatmaa and the eternal true nature of the soul is known as kaaran parmaatmaa. From the view point of eternal capacity every soul is pure like liberated – siddh soul. Therefore all the living beings are known to be kaaran parmaatmaa.
Kaaran parmatmaconscious element existing in all living beings
Kaaran pratyayascertainments causing right perception. e.g. to see statue of the lord etc are the kaaran pratyay for right faith.
Kaaran samaysaarscriptural knowledge gained through reverential causes, param paarinaamic bhaav, eternal pure potential form of knowledge which is the cause for right knowledge and omniscient knowledge, supreme innate nature of all knowing principle which does not depend on presence or absence of instrumental cause – nimitt kaaran- ,param swabhaav gnaayak bhaav.
Kaaran shuddh parinaamit is same as kaaran shuddh paryaay.
Kaaran shuddh paryaayinstrumental essence of soul, When the soul directs his mode to the eternal true nature of the self then there is production of omniscient mode or the pure mode. At this time this action occurring in the mode is known as kaarya shuddh paryaay and at that time the eternal true nature of the soul is known as kaaran shuddh paryaay. Kaaran shuddh paryaay is also known as param paarinaamic bhaav, kaaran shuddh jiv, kaaran parmaatmaa, kaaran niyam.
Kaaran shuddha jivsoul with causes of purity, see also kaaran shuddh paryaay.
Kaaran shuddha paryaaymodes with causes of purity, nirpex gnaan, non relativistic knowledge, independent knowledge, non relativistic knowledge which is the cause for omniscient knowledge, forms with causes of purity. The eternal common nature of the soul which is going on forever in the soul substance, the present nature of this eternal pure nature of the soul substance and also infinite attributes – these three things makes kaaran shuddh paryaay. These kaaran shuddh paryaay is present in the soul substance since eternity. When the mode brings its attention to this pure eternal nature of the soul substance then resultant mode com ing is known as kaarya shuddh paryaay. When omniscient mode occurs in the soul then the present state of the eternal soul substance is known as kaaran shuddh paryaay. (ref: kaaran shuddh paryaay book, niyamsaar gatha 3-15),non relativistic state which is the reason for omniscience, the act’s present reason.- kaarya kaa vartmaan kaaran.
Kaaran swabhaav darshannatural non manifest potential form of generalized perception and is eternal in nature., it is also called kaaran drashti, or kaaran swabhaav drashti, from kaaran swabhaav darshan upyog there will be generation of omniscient perception.
Kaaran swabhaav drastinatural non manifest potential form of generalized perception and is eternal in nature, kaaran drashti, non relativistic faith, nirpex drashti which is the reason for omniscient perception, swarup drashti, this swarup drashti is non manifest form and is eternal in nature.
Kaaran swabhaav gnaannirpex gnaan, non relativistic knowledge, independent knowledge, non relativistic knowledge which is the cause for omniscient knowledge, kaaran suddh paryaay, gnaayak bhaav which is the cause for omniscient mode’s origination, instinctive knowledge with having supreme causes.
Kaaran swabhaav gnaanopyogswarup pratyaksha, omniscient knowledge mode originates when the attention is focused on the eternal true nature of the self. The present non manifest eternal nature of the self becomes the cause and its effect is produced in the form of omniscient knowledge mode. present state of the non manifest eternal true nature of the self which is non relativistic all knower self is the kaaran swabhaav gnaanopyog. It is also known as swarup pratyaksh sahaj gnaan. Omniscient knowledge is known as sakal pratyaksh or kaarya swabhaav gnaanopyog, perceptible natural non manifest potential form of knowledge. (Ref: Niyamsaar stanza 13)
Kaaran viparitataerroneous cause.
Kaaran viparyaasreverse cause, misunderstanding, misapprehension
Kaaran viruddha aviruddhacause contradictory non contradictory.
Kaarigaricraftsmanship; workmanship; work of art; artistic skill; skillfulness
Kaaritsomething getting done by others.
Kaarya bhutbecomes effect.
Kaarya chatustayacombination of four powers omniscience, omni perception, infinite bliss and omni potent
Kaarya gnaankeval gnaan, omniscience knowledge
Kaarya hetureason of effect.
Kaarya kaaran bhaavrelationship of cause and effect.
Kaarya kaaran sambandhrelation between effect and cause, inference.
Kaarya kshetraorbit
kaarya parmaanuparticles which are indivisible, effect atoms, effect ultimate
particle
Kaarya parmaatmaasupreme soul, omniscient mode of the soul. This happens when soul directs its attention to its eternal pure nature then resultant mode is known as kaarya parmaatmaa and at that time the pure nature of the eternal soul is known as kaaran parmaatmaa.
Kaarya samaysarsupreme spiritual stage attained by reverential deeds, omniscient knowledge generated due to supreme innate nature of all knowing principles. kaaran samaysaar mathi utpann thayelu keval gnaan
Kaarya shuddha jivsalvaged soul, one who has got deliverance, omniscient mode or the pure mode of the soul.
Kaarya shuddha paryaaypure results of supreme annihilating disposition –
kshayik bhaav ki suddh parinati, mode of omniscient knowledge, pure results of supreme destructional volitions, When soul in his mode draws attention to the eternal pure nature of self then the resultant pure mode is known as kaarya sshuddh paryaay.
Kaarya swabhaav darshanomnipotent, keval darshan absolute perception, omniscient perception in manifest form, perfect conation, perception through infinite
perception
Kaarya swabhaav gnaansacred omniscience, omniscient knowledge
Kaarya swabhaav gnaanopyogomniscient knowledge. With attention focused on kaaran swabhaav gnaanopyog- swarup pratyaksh sahaj gnaan, there is origination of the mode of omniscient knowledge and that mode is called kaarya swabhaav gnaanopyog
Kaarya viruddha or aviruddha hetureason behind favorable and unfavorable effects.
Kaay sthitithe time the living being remains in mother’s womb.
Kaivalya:Pure knowledge
Kakalatquarrel; trouble; lamentation. crying and weeping; clamour; hue and cry; grumbling.
Kakalatquarrel; trouble; lamentation. crying and weeping; clamour; hue and cry; grumbling.
Kala (Drvyadigata):Periodically
Kala (Kaladigata):Time
Kala (Kalakarakadigata):Time
Kala:Time, Time stages within the progressive and regressive half-cycles; time as a dravya
Kalahquarrel; brawl; fight
Kalahquarrel; brawl; fight
Kalalembryo short time after conception
Kalalembryo short time after conception
Kalampen, reed; signature; painter’s brush; [fig.] ability to write; style of painting; graft on a tree or plant; section, article, in a piece of writing; condition or provision in a contract, law or act; language or script
Kalankstigma, tainted; pollution
Kalankitstigmatized, tainted; polluted.
Kalanu:Time-points
Kalashpoem, water-pot; pitcher; rounded pinnacle at the top of temple; top of a dome; pinnacle.
Kalatrawife
Kalatyayapadista:Mistimed (contradicted)
Kalikasruta:A Jain scripture
Kalmaashitdirty
Kalpthe celestial being living in 16 celestial places- 16 swarg me rehne waale dev Kalpaatit dev -non-graded celestial being – see vaimaanik dev for further details.
Kalpaatit devnon graded celestial beings.
Kalpanaaimagination; idea; whim, fancy
Kalpatita:Born in the highest heavenly abodes
Kalpavrukshwish fulfilling tree.
Kalpopanna devgraded celestial beings.-see vaimaanik dev for further details
Kalpopapanna:Born in the kalpa heavens, Heavens-born.
Kalushitturbid, muddy; tainted; sinful; dissatisfied, displeased.
Kalyaanigoddess who does good to all; woman whose husband is alive.
Kalyaankaaridoing good; beneficent.
Kalyanaka:Auspicious moments
Kambuconch, three lines or marks on neck, bracelet, neck, elephant, a tube shaped bone, vein, tubular vessel of the body like vein.
Kambugrivaahaving folds in neck like a spiral shell, shell like neck.
Kankured turmeric, powder prepared from turmeric, used in applying to the forehead as an auspicious mark; alum and lemon juice.
Kantaaloweariness; boredom; disgust, dislike.
Kanyadana:Ceremony of giving away the bride
Kapatdeceit, fraud; trick.
Kapota-lesya:Gray karmic strain
Karaamatcraftsmanship; art; device, contrivance; cleverness, skill; special excellence or quality; make; miracle; magic; fraud.
Karaka:Case
Karam kshapanadeterioration or destruction of karma.
karan labdhiattainment of efficiency causing right perception in antarmuhurt, operator attainment, efficiency attainment, transformation attainment. Efficiency attainment to engross in self-soul.
and it is the rule that on evolution of fifth Karana-Labdhi (efficiency attainment) the right belief invariably gets manifested. Karana- Labdhi is evolved to such Jiva only who has already attained the first four Labdhis and who is definitely to attain right belief after one Antar-Muhurta.
Therefore, the duty of this Jiva of Karana-Labdhi is only to willfully engross his Upayoga with concentration in reflection on Tattvas; due to this, at every
moment, his thoughts & dispositions get more and more purified. For example, some Jiva developed such pure thinking about the instruction which he received that because of which he would shortly attain staunch faith in it. Similarly, the thought activity of this Jiva (of Karana-Labdhi) about the preaching of Tattvas started becoming so pure that due to which he would soon attain right belief. Further, the sequential (instant after instant) manifestation of these thoughts as seen by omniscience is described in Karanaanuyoga (aetiology).
There are three stages of this Karana-Labdhi: (i)Adhah-Karana,
* (i) Apoorva- Karana, and
* (ii) Anivritti Karana respectively.
In Anivritti Karana there are antar karana and upsham karana takes place. At the end of these katanas, there is rise of upsham samyak darshan.
The detailed exposition of these is given in Labdhisara Shastra. One should know the details from there.
Here it is being described in short:
These three names are from the viewpoint of thoughts of all Jivas of Karana-Labdhi of all the three times (present, past & future).
Karana is the name of Jiva’s thoughts & dispositions (Parinaamas). Adhah – karan:
Where the dispositions of prior and posterior moments are uniform, it is called Adhah-Karana (slow progressive thought activity). For example, the dispositions of some particular Jiva in the first moment of that Karana were having less purity; afterwards, moment after moment, the purity in dispositions went on increasing infinite times progressively. And whatever types of dispositions he may be having in the second-third, etc. moments, similar dispositions can be found in some other Jiva in the first moment and the purity indisposition’s of these other Jivas maybe increasing moment after moment infinite times progressively in comparison to the first Jiva.
Such is the state of dispositions in Adhah-Pravritti Karana.

There, the duration of Adhah-Karana is one Antar-Muhurta wherein four essentials take place: (i) moment after moment infinite times by one Antar- Muhurta at every moment, this is Sthiti- Bandhaapasarana (reduction in duration of bondage), (iii) the fruition of auspicious Prakritis (karmas) goes on increasing by infinite times more at every moment and (iv) the fruition-bondage of inauspicious Prakritis goes on decreasing by infinite part at every moment; thus the four essentials take place.

Apoorva-Karana And where the dispositions of prior and posterior moments are not uniform
but are necessarily unique (Apoorva) only, such stage is called Apoorva-Karana (highly progressive thought activity). For example, the dispositions of that Karana found in its first moment are not found to be of the same purity of any other Jiva who is in the second, etc. moments, rather are increasingly more and more pure.
And here in this state, like Adhah-Karana, the Jivas who are found to be in the first moment only, the dispositions of all those Jivas may be found to be uniformly pure or may be with more or less degree of purity also; but here the
speciality is this that the lowest order purity of dispositions of the Jivas belonging to second, etc. moments are found to be having infinite times more purity than that of the highest degree of purity of the Jiva of first moment. Similarly, the dispositions of all those Jivas who after entering this Karana have reached in the second, etc. moments, may be either uniformly pure or may have different degrees of purity, but the dispositions of Jivas of higher moments are not at all found to be of identical purity but are found to be of greater and greater degree of purity in comparison to the Jiva of lower moments. Such are dispositions in the state of Apoorva-Karana (highly progressive thought activity).
Samye samye bhin.a bhava tmha apuvvkaran.o hu Jmha uvrimbhava haitthimbhavaihin n.atthi sarisatan
Tmha vidiyan karan. Apuvvkarn.aiti nidhtthan —(51, Labdhisar) Karan.an paripamo apuvvan.i cha tan.i karan.an.i cha apuvvakan.an.i asaman.parinama ti jan utan hodi ——– ( Dhavala, 1-9- 8-4)
In Apoorva-Karana, its duration is a fractional numerical part of the period
of Adhah-Karana. Here also the aforesaid four essentials take place: (i) whatever was the duration of the existing past karmas, he decreases it by one-one Antar-Muhurta every moment, this is Sthiti Kandak- Ghata (destruction of duration bondage); (ii) further he decreases the fruition of the existing past karma by one- one Antar-Muhurta of lesser time than the earlier one; this is Anubhaga Kandak- Ghata (destruction of fruition bondage) and (iii) in the period of Guna-Shreni (dissociation of old karmas in increasing geometrical progression) he causes innumerable fold times of karmas’ stock to become suitable for dissociation (Nirjara); this is Guna Shreni Nirjara. And Guna-Sankramana (transformation of Prakritis into one another) does not occur here, but occurs at some other place in Apoorva-Karana.
Anivritti- Karana: and wherein the dispositions of Jivas of the same moments are of uniform
purity only and are not of different degrees of purity – such state of dispositions is called Anivritti- Karana. The dispositions of all Jivas in the first moment of this Karana are necessarily identical; similarly all Jivas of the second, etc. moments also have identical purity of dispositions. Further, the purity of dispositions of all Jivas of second, etc. moments are always with infinite times more purity than the Jivas of the first moments.
In this way, one should know these three stages of Karanas.
Aigsamye vatthantan. Jeevan.an parin.amaihi n.a vijadai n.iytthee n.ivvitee jatth tai an.iyttheeparin.ama —— (Dhavala 1-9-8-4)
Aikkmhi kalsamyai santhn.adeehin jeh n.ivattati
n.a n.ivatthati taha viya parin.amaihin miho jaihin ——-(56, Go. Sa. / Jee. Ka.) In this way, Anivrittikarana takes place after Apoorva-Karana. Its period is equal to a numerable fractional part of Apoorva-Karana period. In it, after lapse of sometime and with aforesaid essentials, the Jiva performs Antar Karana, (Antar karama: Operation of dislodging the due duration of Nishekas due for rise.
Kimantrakarn. N.am ? vivikkhyakamman.an
haitthimovarimatthideeao motoon.majjhai antomuhutmaitan.an tthidin.an parin.amvisaisain.isaign.bhaveekaran.mantarkran.midi bhan.n.dai
——(Jeydhavala a. p. 953) Antar- karan:
* i.e ., he makes the Nishekas of Mithyatva Karma of one Muhurata period only to remain suspended which were due for coming into rise after the end of Anivritti- Karana period; he causes those atoms to get converted into other duration form. Upsham karan:
And after Antar-Karana, he performs Upashama Karana (subsiding operation). The Nishekas of Mithyatva Karma which are situated just above the Nishekas which have been suspended through the Antar-Karana operation, he makes them incapable of coming into rise. By this kind of process the Nishekas which were falling due for rise just after the last moment of Anivritti-Karana were suspended; at the time of rise of such Nishekas what Nishekas will come to rise in the absence of those suspended Nishekas? Therefore, in the absence of the rise of Mithyatva, first subsidential type of right belief (Prathamopashama Samyaktva) is attained. The eternal misbeliever does not have the
existence of Samyaktva Mohaniya and Mishra Mohaniya Prakritis; therefore, by causing the subsidence of only one Mithyatva- Karma, he becomes Upashama Samyagdrishti (one possessing subsidential type of true belief). And if some Jiva, after attaining right belief, again gets defiled then his condition also becomes similar to that of an eternal misbeliever.
(Ref: Moksha Marg Prakashak 7th chapter- samyak sanmukh mithyadrasti)

Karana (Hetu):Cause
Karanaanuyogexpositions related to etiology and cosmology.
Karanantarasakalya:Co-operation of all other causes
Karananupalabdhi:Non-availability of the cause
Karanatva:As the cause
Karanollekha:Mention of instrument
Karm kshetrafield of action; country where religious rites are performed (usu. said of Bharata).
Karma bhaavkarmic sentiments, the karma particles getting converted to specific karma as a result of soul’s inclinations of attachment and aversion
Karma bhumiland of action.
Karma bhumijbeing born in the land of action.
Karma bhumij mlechchhabeing born in the barbarian – non aryan race- land of action
Karma daanflow of karma, inflow of karma
Karma Dharastream of karma.
Karma granth pratipaaditas described in the karma philosophy scriptures like gommatsaar etc.
Karma kaalfunctional time.
Karma karakaccusative case.
Karma mal vipramuktafree from karmic stains e.g. lord arihant and siddha
Karma mimanshaphilosophy of karmic investigation
Karma nayaview point of auspicious intention, subh karma nu alamban lenara paksha pati purusho.
Karma parinamkarmic consequences.
Karma parmanukarma particles, species of karma.
Karma phalkarmic result – bliss, pain etc
Karma phal ruphaving the form of karmic insult.
Karma praayogya pudgalmatter fit to be manifested as karma.
Karma prakrutikarmic nature attached to the soul.
Karma pratyayreason for inflow of karma.
Karma ruphaving the form of karma.
Karma sanyashrenunciation from karma
Karma shaktipower of karma, infinite power of action, infinite power of performance.
Karma shleshkarmic adhesion.
Karma sparshmutual contact of karma.
Karma vadkarmic theory, doctrine of causality
Karma vadibeliever in karmic theory.
Karma vasthastage of karma e.g. bondage, fruition, dormancy.
Karma vipakfruition of karma.
Karma-bhumi:Realm of action, Land of action. Three karmabhumis Bharat, Airawat and Maha videha kshetra.
Karma-chetana:Consciousness of oneself as the doer of actions, (1) Karmic consciouseness; (2) The feeling that I produce all things other than knowledge is karma chetna, to have doer-ship in the inclination of attachment., raag ne karvu te. Pap punya bhaav is karma chetna, consciousness of karmic doership, consciousness of experience of action, knowing one self to be the doer of his own actions, to experience inclination of attachment and aversion, raag dwesh ne- karma ne vedavu te (ref: panchaastikaay gaathaa 16). Karma chetnaa are of two types: Karma means kaarya – karma means action: 1: To experience unity with the inclinations of attachment – raag ke ekatva ka anubhav karnaa, and 2: Soul’s pure modifications – atmaa kaa shuddh upyog rup parinaman honaa, vedan honaa, anubhav honaa.
Karma-phala-chetana:Consciousness of oneself as the enjoyer of the karmic fruits(karma phal chetna), to be the endurer of the inclination of attachment, raag ne bhogavavu te (1) Consciousness of Karmic enjoyment, consciousness of karmic consequences; (2) the consciousness that I enjoy fruits of all things other than knowledge is karma phal chetna (3) Karmic reward consciousness. knowing one self to be the endurer of his own actions, To feel happy or unhappy- harsh shok naa bhaav e karma phal chetnaa chhe (panchaastikaay gaathaa 16).
Karma-prakrti:The particular form into which karmic matter is differentiated, Karmic form; Karmic nature; Type of Karma; Karmic species.
Karma:Action, Fine particles of matter karma; Nimitta for self upaadaan to act; Deed done by the doer; Deed(Kaarya) It is the technical term, which refers to the after effect of reactivity. The Jaina theory of karma explains karma in terms of karmic particles and makes distinction in the karma as of eight types. Similarly, the karmic effect may be wholesome or may be bad. Jainas have given a scientific theory of karma. Action; A deed, good or bad; A form of matter; Upon maturing, it delivers its fruit; There are 4 Ghati and 4 Aghati types of karmas. Powers of Ghati karmas are much stronger, and they last for many lives. It is a substantive force, matter in very subtle form. These matter-particles, called pudgalas, fill all cosmic space. The soul, by its communication with the outer world, becomes literally penetrated by these matter-particles. These in turn become karma and build up a special body called karman sarira, which does not leave the soul until its final liberation. Karma works in such a way that every action leaves a mark of its own, which is retained and built into the organism to serve as the basis of future action, Deed, material karma particles, condition of the substance which got changed in to new one is known as karma., act which is getting done.
Karmaa dhindependence on karma.
Karmahaarkarmic intake.
Karman Sharirbody composed of karmic matter
Karman:Action
Karmana-sarira:The transmigrating body of karmic matter, Karmic body; Body type; Karmic transmigratory body; It is the karmic body, it is very subtle and is responsible for the various karmic effects
Karmana-Vargana:Karmic-molecule, Karmic varifrom
Karmana:karmic.
Karmatvabasic/fundamental quality of karma
Karmavarganakarmic veriform, group of karmic molecules.
Karmendriyaorgan of karmic operations, hands legs etc body parts, motor organs( according to sankhaya darshan five in numbers)
Karmoday avasthafruition state of karma, operative karmic matters.
Karmodayafruition of karma.
Karsapana:Coin
Karta:Agent
Kartaa karaknominative case.
Kartaa karm sambadhkartaa karm sambandh, doer deed relationship.Doer- kartaa- vyaapak – is substance and deed – karm- vyaapya – is its mode. (samaysaar kartaa karma adhikaar)
According to Samaysaar 181-183 Stanza, vyaapak is mode and vyaapya means substance. There is different view point expressed. As the knowledge of the substance occurs in mode only and therefore mode is kartaa, vyaapak and it knows the substance so it becomes karm- vyaapya.
Kartaa panuactivity, acting.
Kartaa shaktiinfinite power of the performer.
Kartavya buddhisense of duty.
Kartavya nisthadevoted to duty, dutiful.
Karunaa bhaavanaato show compassion to some one’s misery.
Karunya:Pity, Compassion for the afflicted.
Karya (Hetu):Effect
Karya:Effect
Karyanupalabdhi:Non-availability of the effect
Kasaya:Passions, Passion; It arises due to karmic influx; The kasayas are the root cause of birth and death that is cycle of transmigration
Kashaaya Adhyavasaay sthaanDegree of passion determines the duration of karma bondage, passionful thoughts causing binding of karma with the soul, at the time of bondage of karma there is duration decided. The soul’s passions become instrumental cause in this phenomenon. These passions of the soul are known as sthiti adhyavasaay sthaan. It is also known as kashaay adhyavasaay sthaan
Kashaaya samudghatpassion overflow.
Kashaaya sthanadegree of passions
Kashaayatmaliving being with four passions.
Katha:Debate
Kathannarrating, narration statement; description; exposition; saying.
Kathan ShailiStyle of narration, style of description.
Kathaniyaaworth telling.
Kathittold, narrated, described.
Kathora:Hard
Katipayseveral, some, a certain number, so many,
Katuka:Bitter.
Kavala-ahara:Food in morsels; ordinary human food
Kaya klesha:Mortification of the body, so long as the mind is not disturbed–external austerity.
Kaya-klesa:Mortifications of the body
Kaya:Movement by body.
Kayiki-kriya:a wicked man’s readiness to hurt others.
Kayotsarga:Abandonment of the body, a standing or sitting posture of meditation
Kesa-loca:The practice of pulling out one’s hair in five handfuls
Ketuthe descending node considered as the ninth planet; comet; flag, banner; sign.
Keval gnanperfect knowledge, omniscient knowledge.
Kevala (Jnana):Perfect knowledge, (1) Only; (2) Ultimate; (3) Perfect knowledge, (4) Alone;
(5) Omniscient intuitive knowledge, unmixed, pure; mere; absolute. adv. utterly, wholly.
Kevala jnana:Knowledge isolated from karmic obstruction; infinite knowledge; omniscience; knowledge involving awareness of every existent in all its qualities and modes, Omniscience; Absolute/ supreme knowledge; Perfect knowledge; Infinite knowledge; Knowledge isolated from karmic obstruction; Omniscience; Knowledge involving awareness of every existent in all its qualities and modes
Kevala-darshanavarana:Perfect-conation-obscuring.
Kevala-jnanavarana:Perfect-knowledge-obscuring.
Kevaladarsana:Perception associated with kevalajnana, Absolute conation; Infinite Conation; Omniscient intuitive knowledge; Omniscient perception
Kevalin:One who has attained kevalajnana; a synonym for arhat
Khaavuconsuming
Khadagtalwaar, sword.
Khadyotglow-worm; kind of white juwar; a disease attacking it; a plant which causes a burning sensation if touched, ammanina vesicatoria; the king of ghosts or evil spirits, Vetal.
Khand gnaanfragmented knowledge.
Khandanbreaking, destroying; refutation.
Khandan mandanrefutation and maintenance.
Khojsearch, quest, inquiry
Kilindeed
Kilita samhanana:Riveted bones.
Kirtifame, renown, glory.
Kleshpain, affliction; distress; quarrel.
Klishyamaneshu:The afflicted.
Koliyomouthful, morsel, bite.
Komala:Soft
Koshaadhyakshtreasurer
Kram niyamitkrambaddh, modes coming in sequential order in definite pattern and come in its own particular time.
Krama:Order, Sequential order, Sequence, series; order of succession; step; course of action; rule, custom; attack; kind of musical composition.
Kramaanupaatimodes occurring in sequential order.
Kramabhavi:Occurring successively
Kramayaugapadya:Simultaneity or order
Krambaddha paryaayamodes occurring in sequential order, sequence bound modification of a substance. Please also see the table at the end of the dictionary.
Kraypurchased, bought
Krishna:Black.
Kriya (Kalpana):(1) Action; (2) Activity; (3) Operation; (4) Movement; (5) Rite; (6) Activity done by the doer (Kartaa)
Kriya naya:Point of view of action
Kriyaaactivities of householders, To change from one condition to other, rite, religious ceremony; funeral rite; method of doing a thing; process; execution; practice
kriyaa jadblindly following ritual
Kriyaa kalaapraag, inclination of attachment.
Kriyaa nayaa stand point of activism related to principles of spiritualism.
Kriyaa shakti40th power of the soul. infinite power of re engineering. Please see detai description in Bhaav shakti:39 shakti. It shows that soul is with six causes for pure modes like right faith etc. Bhaav shakti – 39th shakti shows that soul is without six causes for production of deluding modes. So in 39th power it says that soul is independent of the six causes of the deluding mode and in 40th power it says that soul is with six causes of the pure modes. power of performance acquired by soul, one of the 47 shakti infinite power of re engineering.
Kriyaagatiactivity of motion
Kriyaanirodhcontrol of external and internal activities(right conduct)
Kriyanayabhasa:False point of view of action
Kriyas:Actions; a Jaina term for sacred rites
Kriyasabda:Root word
Kriyavadi:belief in time, soul, etc., as causing everything in the world, All the substances perform their functions and become causes of different effects.
Krodha-pratyakhyana:Giving up anger, Anger renunciation.
Krodha:Anger, Wrath
Krsi:Farming
Krsna-lesya:Black karmic stain
Krupaakindness, grace, pity, favor
Krutdone, made. m. the krita age, golden age. n. fruit of action; number four, accomplished, performed, obtained, gained acquired
Krut krutyawho has discharged his duty; (and therefore) who is satisfied.
Krut krutyataasatisfaction of having done one’s duty, one who has accomplished the object, one who has done his duty, contented, satisfied with
Krutaghnungrateful, thankless.
Krutaghnataaingratitude
Krutaghniungrateful, thankless.
Krutagngrateful, thankful
Krutagnataagratitude
Krutakartificial; feigned, the thing which keeps expectation from others for its own origination is known as krutak, doing, to act, acting, some one else made it, koiye karelo, doer of a thing
Krutiwho has discharged his duty; (and therefore) who is satisfied; fortunate; proficient, clever; learned; religious; acting according to what is enjoined by religion.
Krutikaaconstellation, one of the nakshatra.
Krutrimartificial, unnatural. fictitious
Krutyaact, work; conduct; [geom.] problem, to be done or performed, to be treated or attended with
Krutyaaevil goddess (of black magic); witch, sorceress; scold, vixen, termagant.
Ksama:Forgiveness, Forbearace, Moment
Ksamasramana:An ascetic who suffers with equanimity; title used in addressing a monk during the ritual fo confession
Ksanika:Momentary
Ksanti:Forbearance
Ksapana:Destruction, Fasting, A penance
Ksatriya:Member of a warrior caste
Ksaya:Destruction, Annihilation; Destruction of karma
Ksayika-samyak-darsana:True insight achieved by the destruction of darsana-mohaniya karmas
Ksayopasama-labdhi:Attainment of purity by the destruction-cumsuppression of certain karmas
Ksayopasama:Cessation and subsidence of karmic veil
Ksayopasamika-samyaktva:True insight achievedby the destruction cum-suppression of darsana-mohaniya karmas; identical to vedakasamyaktva
Ksetra:Territory, Area; Region; Quarter; Subcontinent; Place of pilgrimage.
Kshaayikannihilating, annihilator
Kshaayik bhaavadestructional disposition, disposition produced due to annihilation- destruction of karma, supreme sort of spiritual purification that comes about as a result of complete dissociation from karma.
Kshaayik Charitraan attainment related to annihilating conduct.
Kshaayik Daanan attainment related to annihilating donation, annihilating donation.
Kshaayik Gyaaninfinite knowledge after destruction of obstructive karma.
Kshaayik Labdhi9 special attainments due to destruction of karma, attainment of supernatural powers due to destruction of karma.
Kshaayik Samyag darshanpure irrevocable belief, annihilating serene vision, belief which is caused by destruction of right belief deluding karma.
Kshaayik Samyag Gnanannihilating serene knowledge
Kshaayik Samyaktvadestructive right belief.
Kshaayik Viryaannihilating power
Kshaayikiinclinations due to destruction of karma, pardon; patience; the earth.
Kshamaapanaabegging pardon
Kshana measure of time, 4/5 of a second; a very a short time, moment, instant.
Kshan bhangurtransient; perishable
Kshan bharfor a moment
Kshan buddhifickle(-minded).
Kshan jivilasting only a moment, momentary.
Kshanik vaadimomentarist
Kshanti:Forgiveness
Kshanumoment. a measure of time, 4/5 of a second; a very a short time, moment, instant.
Kshapak Shreniladder of annihilation
Kshay tithitithi or date not reckoned in a lunar month.
Kshay vruddhiwaxing and waning (of the moon); rise and fall.
Kshaya:wasting away; destruction, annihilation; consumption tuberculosis.
Kshayaik Laabhannihilating gain.
Kshayopshamdestruction cum subsidence. annihilation cum subsidence.
Kshayopsham LabdhiSpecific state of destruction cum subsidence of knowledge obscuring karma, i.e., attainment of rational knowledge. On evolution of which the reflection on Tattvas (Tattva- Vichara) is possible – such a kind of
Kshayopashama be evolved, i.e., the absence of the rise of the Nishekas (atoms) of totally destructive type of Spardhakas (karmas) of which the rise- time has fallen due is the Kshya (destruction) and their remaining in the inoperative existing form with the capability of coming into rise in future instants is
Upashma (subsidence) and followed by risen state of partially destructive type of Spardhakas – such a condition of the karmas is
named as Kshayopashama; attainment of such capacity is the Kshayopashama Labdhi.(Ref:Moksha Marg Prakashak 7th chapter, samyak sanmukh mithyadrasti)
Kshayopshamikinclinations due to annihilation cum subsidence of karma.
Kshayopshamik BhaavDisposition of destruction cum subsidence, inclinations due to destruction cum subsidence of karma. Vartaman kaalin sarva ghati spardhako kaa udhayabhaavi kshay. Bhavishya kaalin in hi sarva ghati karmo ka sad avastha rup upsham aur desh ghati spardhako ka uday hote samay karma ki dasha ko kshayopsham kahate hai, short of spiritual purification comes about as a result of destruction through nominal manifestation of part of some karma, Disintegration of fruition of intense destructive karma is kshay, the karma which are to be coming in fruition in future are at present in dormancy and this is upsham and the less intense destructive karma coming in fruition: all these state of karma is known as kshayopsham. And inclination of the soul at that time is known as kshayopshamic bhaav
Kshayopshamik Charitrathe conduct due to destruction cum subsidence of karma
Kshayopshamik gnaanknowledge associated with annihilation cum subsidence of karma, Illuminated knowledge, gnaan no ughad
Kshayopshamik samyaktavright belief gained after annihilation and subsidence of karma.
Kshepaninterpolation; slander, to throw, casting, away; passing, wasting (of time).
Kshetra para avartancycle of space, cycle of change.
Kshetra vipaki karmathe karma causing same appearance in transmigatory phase (vigrah gati)
Kshetra vipaki karmathe karma causing same appearance in transmigatory phase (vigrah gati)
Kshetra vipaki prakruticyclic change fruition, the karmic nature causing same appearance in transmigratory phase(vigrah gati).
Kshetra vyatirektwo substances having two different area and therefore kshetra vyatirek
Kshindestroyed,worn out; exhausted, wasted; emaciated; weak, invalid.
Kshina kashayadestroyed delusion, saints whose passions are destroyed.
Kshiptwandering
Kshyayopsham bhaavadispositional gain after annihilation and subsidence of karma Kuguru – crooked preceptor.
Ksina-moha:Permanent dissociation from all caritra-mohaniya karmas and from the passions which they produce, the twelfth gunasthana
Ksipra (Matijnana):Quick
Ksullaka:Minor; junior monk; a Jaina layman on the eleventh pratima; one who wears three pieces of clothing, Minor a junior monk of first stage. A Jaina layman on the eleventh pratima. One who wears three pieces of clothing. (Votary with two clothes in skyclad sect). The next higher stage of monk is ellaka and then final one is muni.
Kubjaka:Hunchback.
Kukarudog
Kula:Family, Genus; Clan
Kumara-sramana:A life-long celibate
Kumati gnaanfalse sensual knowledge
Kumbhakstopping the breath during pranayam.
Kundbowl-shaped vessel basin, big bowl; pond or tank with steps leading to the water; square mouthed metal pot used for giving offerings to the fire placed in it; square or round brick-built pit for receiving and preserving fire for sacrifice; altar; spring of water; pool or well consecrated to some deity or holy purpose; small trough of water; hole in the ground, ditch; son born in adultery (also)
Kundalini-cakra:Mystical centers of psychic energy
Kunehtact; ingenuity, skill
Kunjarelephant
Kupyaclothing etc
Kushalauspidcious; well, healthy, happy; expert, skilful. well-being, happiness; welfare.
Kushil munisee muni. Kushil muni- Two types: A: Pratisevanaa kushil muni – He has mastered the primary and secondary virtues, but occasionally he may fall through the secondary virtues. He still may have some affinity for maintaining his body and monastic outfits. B: Kashaay Kushil muni: He has won over three types of passions and has only forth one present which is perfect conduct disturbing passions- fakt sanjvalan kashay jene baaki chhe te.
kutaniprocuress, bawd; one who runs a brothel, vyabhichar karnari stree.
Kutastha-nitya:Eternal and unchangeable, Permanent.
Kutuhaltaainquisitiveness
Narrative literature
Talk