|Saadhaaran||ordinary, belonging to many, common to many, alike, similar, universal, Saadhaaran dharma universal duties; non injury, truth, non stealing, self control, forbearance, straightness, and charity, common property found in subject of comparison and standard of comparison in the form of quality and action,|
|Saadhaaran vanaspati kaay|
common body plant souls. Saadhaaranya commonness, simplicity, devoid of particular authority,
|Saadhaarana||Common plant; General plant|
|Saadhaarana guna||General property; Common property.|
|Saadhaarana sarira||General/common body.|
enlightened person, spiritual person, that accomplishes, effects of brings about; that is instrumental, conducive to, or productive of; winning over or prevailing upon god, evil spirit, etc. m. one who accomplishes; one going through a discipline for attaining moksha (emancipation); accomplice, param tatva ni praapti maate yatna karnaar purush, one who is putting his all efforts to achieve ultimate reality, practicing penance, accomplishing, skillful,
|Saadhak||spiritual person, worshiper, achiever, aspirant soul,|
|Saadhak dashaa||spiritual person’s enlightened state Saadhaktaa efficiency.|
(1) Aspirant; (2) Practitioner; (3) Achiever; (4) Enlightened person; (5) Spiritual person; (6) One who is putting efforts to gain
|Saadhaka dashaa||Spiritual person’s enlightened state|
|Saadhaka shraavaka||Type of householder who renounces all attachments for holy death.|
|Saadhaktam||exquisite efficiency, exquisite instrument,|
|Saadhaktar||moderate efficiency, moderate instrument,|
means, resources,accomplishing, achieving; instrument, implement, tool; materials; resources; remedy; contrivance; discipline necessary for attainment of God; [logic] the middle term in a syllogism; processing of
metals for medicinal or alchemical purposes, upkaran,helping, assisting; apparatus in a laboratory; instrument, implement, tool, isht siddhi maate jaruri tap sanyam bhakti vagere te te upaay, remedy performed to achieve desirable things, jene saadhya saathe avinaabhaav sambandh chhe te saadhan kahevaay chhe. one which has inherent relationship with the saadhya is known as saadhan. Smoke is saadhan- means, cause – for fire which is saadhya – object to be achieved.
Self effort, spiritual discipline.
Kaarya aadi naa sampaadan maa nimitbhut kriyaa, hetu, upaay, aaadi saadhan kahevaay chhe, For example: mrutyu samaye aahaar ke man vachan kaayaa naa vyaapaar no tyaag karine aatma suddhi karvi te saadhan chhe. self effort, spiritual discipline, means, In jainism it is the triple gem of right faith, knowledge and conduct.
leading to a goal, accomplishing, effecting, the one which is helpful in conducting an act.
|Saadhan hetu||means, resources.|
|Saadhan saadhya bhaav|
relation related to means and goal. For example, conventional right faith ends up with absolute faith. Here conventional faith is saadhan and absolute faith is saadhya.
|Saadhan sampann||having (abundant) means or resources; wealthy; prosperous,|
|Saadhan swabhaav||nature of efficiency|
|Saadhana||Resources; Tool; Probans; Reason; Cause; Device; Middle term; Instrument|
worship, adoration, self mortification, study of soul, striving towards end or accomplishment, accomplishing, achieving; efforts of activity necessary to achieve or accomplish an object; discipline for the attainment of moksha (emancipation), conciliation, propitiation, method of obtaining desirable thing, isht praapt karvaa mate ni kriya, the process of obtaining desirable thing., act of accomplishing, taking action, completion, means, efficient cause, instrument, a reason origination premise leading to a conclusion, middle form or hetu in a syllogism, penance, deliverance,subduing by charms or magic,
(1) Practices (for spiritual development); (2) Accomplishing, achieving; efforts of activity necessary to achieve or accomplish an object; discipline for the attainment of moksha (emancipation), study of soul, striving towards
|Saadhanaa saadhya bhaava||Relations related to means and goal|
|Saadhantaa||condition of having prosperity,|
|Saadharmi||coreligionist,having the same properties; following the same religion.|
|Saadharmi||having the same properties; following the same religion. m. co religionist.|
|Saadharmya||parallelism, means showing some existence,|
smoke showing existence of fire, an example of means with its relative objects.
|Saadhavu||Effort to gain|
inclusive of receptacles; according to yoga, these six wheels (chakra) in the body beginning from anus up to head; the wheel existing in anus is known as mulaadhisthaan,
|Saadhit||accomplished, humbled, punished or caused to play, controlled, killed,|
A male who has given up the family life, wealth and worldly comforts for seeking liberation. He learns scriptures religiously; Ascetic; Saint; Monk; Mendicant; Ascetic; Muni; Yati
|Saadhu and saadhvi||Monk and Nun|
|Saadhu samaadhi||Protection of saints|
|Saadhvi or Saadhviji|
(1) A female who has given up the family life, wealth and worldly comforts for seeking liberation. She
learns scriptures religiously; (2) Sadhvi Shilapiji is the only Jain sadhvi to ever study outside of India;
(3) A respectful address to Nun; (4) Nun, female saints ‘ ji’ suffix is expression of respect
|Saadhvu||siddh karvu, saabit karvu, praapt karvu, to achieve,|
to be inferred, feasible, curable, accomplishment, perfection, the thing to be proved or established the matter at issue, to be done over, to be accomplished, to be cultivated, to be perfected, conquerable, to be accomplished, to be fulfilled, goal, to be achieved, something attainable, for a proponent, the
desired thing -isht- is from proponent perspectives.
The subject, The probandum, that which is to be proved, The major term, There are three characteristics of Saadhya:
1: Isht – Abhipret – beneficial
2: Asiddh – Aprasiddh – unestablished reason 3: Abaadhit – Shakya – non contradicted.
If above three things are not understood then there are three faults as follow: 1: Anisht – it will give atiprasang dosh. fault of taking too much liberty
2: Prasiddh – anumaan vyarth ho jaayegaa. Inference will be useless. 3: Baadhit – Agni mein anushnataa aadi kaa dosh aayegaa – in the
fire non warmth etc faults will occur.
Above three are saadhyaabhaas. – fallacy for things to be achieved. Because with these three can not become the subject for becoming instrument for achieving ultimate goal.
Ref: Nyaay dipika and Pariksha mukh. Saadhyapaad – judgement, decision,
|Saadhya||To be cultivated; To be perfected; Conquerable; To|
be accomplished; To be fulfilled; Conclusion; To be achieved
|Saadhya gnaana||Knowledge of probandum|
absence of an object to accomplish, absence of major term, absence of man to overcome
|Saadhyasam||Both the reason and subject are unproved and yet to be proved.|
|Saadi||sa aadi, will be created, will be born.|
|Saadi||With beginning; Finite; Beginningful|
|Saadi anant||will be born but without any end. Saadi saant|
|Saadrasa||of same kind, saman, ek jaati ke, samaanpanu.|
|Saadrashya||similarity, resemblance, likeness.|
|Saadrashya (साद्रस्य)||Of same kind; Saman; Ek jaati ke.; Resemblance; Similarity|
eternal existence of all six substances of the universe together, all substances of the universe have same eternal existence.
|Saagaar||householder, lay follower.|
|Saagara||A bigger time unit; Ocean measure time unit|
|Saagara dharma||Householder’s religion|
|Saagaropam||measure of innumerable years.|
|Saagaropama||Measure of innumerable years; A bigger time unit; Ocean measure time unit|
Monk; Saadhu; A male who has given up the family life, wealth and worldly comforts for seeking
liberation. He learns scriptures religiously.
determinate, materialized, with details, with shape, knowledge,that has a form or shape; incarnate.
by (the help of) sensitive scriptural, visual and mental knowledge,detailed knowledge of their respective subject matter lasting for one antar muhurt is certainly (attention) with form, conscious knowledge (sensory, scriptural, clairvoyance, telepathic etc), vishesh upyog
|Saakaara||Determinate; Materialized; With details; With shape|
|Saakalya||totality, completeness, entireness, whole,|
|Saakra mantrabheda||Secret divulge|
really, clearly, openly, actually, visibly, directly, before the very eyes, in the presence of; in person, incarnate, from all angles, sarva prakaare,
|Saakshat suddha nischaya naya||A view point believing in complete pure soul|
|Saakshi||witness, eye, witness; the soul (as seer). f. testimony, evidence|
|Saamaachaari||to meet each other, duty of the monk.|
indiscriminate, general essence, generality, universal, general, eternal soul substance and to lean against it is samanya. trikali ane tenu avalamban levu te samanya chhe (kanjiswami lect 19th samaysar gatha 204), eternal existence without any changes is saamaanya, asti tarike badalyaa vinaanu kaayam rahenaaru tatva te saamaanya Pravachansaar pravachan gatha 114 Gurudev’s lecture.
Common; Universal; General quality; Universal; Universal entity; Indiscriminate; General essence;
|Saamaanya visheshaatmak||common substances with different forms.|
|Saamaanyatodrast|| inference based on non causal uniformity, e.g. when one sees animal with horns, then one infers that it must possess cloven hoofs. It gives knowledge of an imperceptible or unperceived object. It is based , not upon a|
relation of causality, but upon the fact that the menas and the end are always found together.
sam means without attachment and aversion equanimity state. aya means the rise of path to moksha marg no laabh. and eek means thought activity bhaav… That means saamaayik means the one with which, one gets benefit of rise of thought activity towards the path of liberation, one gives up all five sinful acts for a prescribed time is known as saamaayik.
|Saamaayik vrata||equanimity vow|
(1) A state of equanimity (composure) calmness,
self-control, poise, level-headedness; (2) Prayers;
(3) Equanimity; (4) State of equanimity; (5) Concentration on religious themes for a duration of 48 minutes; (6) Also see vratas; (7) State of calmness and sinlessness of mind and speech. Usually 48 minutes for householders and a lifetime
for saadhus and saadhvis.
means and materials required for use; the various items of prasada offered to deity.
|Saamanya drista||Inference by commonality|
|Saamanya visheshatmaka||Common substances with different forms|
|Saamarthya||strength, capacity, ability, capability.|
|Saamarthya||Strength; Capacity; Ability; Capability|
yog by exertion, here saadhak achieves such immense capacity that he can reach the goal in no time. He gains the insight which sheds new light on even the scriptures and illuminates his path for the vitaragi bhaav.
|Saamayika vrata||Equanimity vow|
|Saamparaayik||mundane inflow, passionful influx|
|Saamparaayik aashrav||passionful influx|
|Saamparaayik bandhak||those bound with passionful influx.|
|Saamrajya||empire; imperial sway or domination.|
Direct knowledge in conventional sense, right
sensual perception. Partial proper knowledge of a given substance acquired with the help of senses and mind is called direct knowledge in the conventional
sense (Samvyavaharik pratyaksha). empirical direct knowledge, sense perception, knowledge due to sense organs and mind,
With the help of senses and mind one has clear knowledge of a thing is known as saamvyavahaarik pratyaksha. This is a division of mati gnaan- perceptual knowledge. With this, one the activity or quietude (pravrutti ane nivrutti) type of conventional things keeps going and that is why is given adjective of Saamvyavahaarik. There is also some clarity and that is why name pratyaksha is given. In fact as it is part of mati gnaan, it is indirect- paroxa only. (pariksha mukh page 35).
|Saandra||regular, solid, smooth, beautiful.|
one of the six philsophies. there are 25 elements: 1: purush, 2:prakruti, 3: buddhi- mahat, 4:ahankaar, 5-10: five senses and mind 11-15: five
karmendriya: mukh haath, pag, mal dwar, jananendriya, 16-20: five tanmaatraa: sabd, sparsh, rup, ras, gandh, 21-25 five mahaabhut: aakaash, vaayu, agni, jal, pruthvi.
Sam+ni+patt = sambandit- related. This is not an independent inclination of the soul. Actually there are only five bhaav are described in scripture. – Audayik, Aupshamik, Kshaayopashamik, Kshaayik and Paarinaamic bhaav. When there is permutation combination of any of these five bhaavs then it is known as Saannipaatik Bhaav.
Two combinations- audayik and audayik- human being and anger. audayik
and aupshamic- human being and upshaant anger. There are possibly 25 such combinations are there.
Three combinations: audayik aupshamic and paarinaamic- manushya, upshaant moha and jiv., audayik kshaayik and kshaayopshamic – manushya, kshin kashaay and shrut gnaani. kshaayi, kashaayopshamic and paarinaamic- kshin mom, panchendriya and bhavya. Audayik, kshaayik and paarinaamic – manushya, kshaayik samyag drasti and jiv. There are 10 such combinations are there.
Four combinations: audaayik, kshaayik, kshaaopshamic, and paarinamic – manushya, kshin kashaay, matignaani, and bhavya. There are five such divisions are noted.
Five combinations: All five bhaavs present. only one such combination is present. That is: manushya, upshant mom, kshaayik samyag drasti, panchendriya jiv.
Ref: Raj Vartik 2/7/22/114/13.
wrong belief due to doubtful state of mind, a doubtful state or confusion, a kind of wrong belief.
|Saanshayika mithyaatva||Wrong belief due to doubtful state of mind|
|Saant||will be destroyed, will cease to exist, disapear.|
|Saanti paatha||Santi paatha; Peace recital|
|Saapeksha||Relative; Relativistic; Comparative|
|Saapexa||relativistic, comparative, dependence,|
|Saapexa dharma||relative properties in matters.|
|Saapexa drasti||relative perception.|
|Saapexa naya||a stand point related to relativity.|
|Saapexatva||relativism, with reference.|
Relativity, In a substance there are infinite virtues dharma. To know a particular virtue of a substance, one makes it the primary one and rest are made secondary in spoken words. To make a particular virtue as primary is known as saapextaa.
|Saarthak||successful, fulfilled. n. accomplishment. fulfillment.|
|Saasana||Jain teaching; Jain discipline|
Attending and protecting deity of the tirthankaras; These have male counterparts too called Saasana deva. They are also called yaksa and yaksini. Since
the tirthankaras are free from attachment (vitaraaga), they do not help their devotees. It is from the
attending deity that the devotee receives help.
|Saasnaa||dewlap, skin hanging from neck of the cow.|
|Saastra mudhata||Belief in reverse canons; Canonical idiocy|
|Saastraartha||Disputation; Debate; Meaning ot the scripture|
fear relating to this life ihlok, fear of the future life parlok, fear of being without protection arakshaa, fear of disclosure of what is kept in secret agupti, fear of pain vedanaa, fear of accident akashmaat, and fear of death mrutyu.
|Saatishay kevali||kevali with 25 atishaya excellences.|
|Saatishaya||one with excellences, best.|
|Saatishaya apramat||saint rising on the 2nd substage of 7 th stage of spiritual development.|
|Saatishaya mithyadrasti||wrong beliver who is going to attain right belief.|
|Saatvik||true, genuine, essential, honest, natural, natural indication of feelings,|
Caused by internal feeling or sentiments; Natural; State of body caused by some natural emotions, spirited,vigorous, energetic, external agitation
occurring due to internal emotions, mildness of passions
affinity for worldly activity, Violent activities of the mind, speech and action is known as saavadya.
|Sabari sabar||Lady like standing; Lady of Sabar tribe|
|Sabda brahmaa||Spiritual knowledge|
|Sabda samaya||System of philosophy or scripture|
|Sabdanaya||Verbal stand point; Verbal testimony|
|Sabhyataa||politeness, civility; good behavior; culture; civilization.|
|Sachelaka||Clothed saadhu or monk|
|Sachitta||The object with life; Living matter; Vegetable life|
|Sachitta aahaara||Green/raw vegetable food|
|Sachitta niksepa||Placing the vegetable|
|Sachitta pidhaana||Covering by vegetable|
|Sachitta tyaaga pratimaa||(1) Model stage of renunciation of green vegetables;|
(2) Pratima model stage of renunciation of green vegetables
|Sachitta-sambandha||Connected with vegetables|
Pure synthetic, yathaarth, vyaajbi,accordant with reality, confirmable to truth, true meaning, genuine, right, real, original
|Sad bhuta||Pure synthetic|
|Sad-dharma vraddhi||Increase in religiosity|
|Sadaamukta||Ever free from bondage|
good conduct or behavior, to regularly worship omniscient lord with 8 auspicious substances. It is also known as sadaarchan
|Sadaiva||always, ever; invariably.|
|Sadavastharupa upasama||Existential subsidence|
|Sadavasyaka||Six essentials; Six dispassion devices|
|Sadbhaav||existence, positive aspect, being.|
|Sadbhaav sambaddh||related to the eternal existence of a substance.|
|Sadbhaav utpaad||origination from eternal substance, origination from real entity.|
Existence; Positive aspect; Being; Ggood or virtuous dispositions; Good feelings.
|Sadbhut||differentiation between virtues and virtuous, pure synthetic, real, true.|
|Sadbhut vyavahaar naya|
pure synthetic practical point of view, Empirical point of view differentiating between virtues and virtuous one, to make division in one undivided thing (e.g. in substance to make division from modal as well as from attribute perspectives) is known as sadbhut vyavahaar naya. 1: These properties are real present in the substance and therefore it is sadbhut 2: To make division in indivisible substance is vyavahaar
3: It is the part of the right scriptural knowledge in the form of division and therefore it is naya. भेद रूप अंश को श्रुत ज्ञान के अंश नय द्वारा जाना गया है
|Sadbhuta vyavaahara naya|
Pure synthetic practical point of view; A standpoint describing something with differentiation in virtues and virtuous one; One which makes differentiation in guna and guni; Substantive practical stand point
One who follows the scriptures, and also follows the pathway shown by Omniscient Lord is known as sad guru. (ref: Shrimad Rajchandra Vachanaamrut page 761)
|Sadharma||Non-disputation with coreligionists|
|Sadharmya drstaanta||Analogical illustration|
|Sadrasatva||Likeness; Similarity; Sameness|
unchangeable property of any substance for example changing pattern of the fire remains hot all the time or the soul’s knowledge mode remains as it is in all the conditions.
|Sadrasha||Similar; Same, Utpad|
Considering from universal power, of the same kind, sameness, similar, same,
|Sadrashya ektava upchaar|
a type of conventional or figurative usage of sameness for different things having similarity for example to say that this is cow and that one was also cow.
|Sadrashya pratyaabhignaana||Analogical recognition; Similarised recognition|
|Sadvedya karma||Pleasure producing karma|
possessed of qualities or attributes; having form etc.; virtuous, gunaatmak, gunrup,
|Sahaaro||Shelter; Refuge; Help|
going or associating with, associate, companion, constancy occurrent,accompanying, companion, friend.
born together; born with, natural innate, inherent; easy; without any particular reason; casually; naturally; easily, Sah means together, and j mean born. born to gather is sahaj. To have Vitragtaa with 4,5, or 6th spiritual development stage and to have associated conduct is known as sahaj, Sahaj means swaabhaavik and that is always beautiful.
|Sahaj dukh||natural trouble or pain|
|Sahaj mal||inclination of attachment and aversion type of soul’s filth (yog darshan)|
|Sahaj spasht||inherently distinct.|
Natural; Born together; Born with, natural innate,
inherent; Easy; A little without any particular reason; Casually; Naturally; Easily
|Sahaja chetanaa||Natural consciousness|
having natural, innate, joy. m. natural, spiritual, joy; Swami Sahajananda, founder of the Swaminarayan sect.
|Sahajaananda||Having natural innate joy; Natural spiritual joy|
|Sahajaatma swarupa||Natural self look|
a cause related to co operation, co operative auxiliary cause, co operating; co-operative. co-operator.
|Sahakaari karanga||Co-operative cause|
|Sahan||bearing, suffering; endurance|
|Sahan shakti||power of endurance; capacity for patience|
|Sahasaa||At once; Immediately; Quickly|
during resolution pachchakhaan If there is accidental ingestion i.e. rain water falling in the mouth, or drops of butter milk falling on tongue during breaking of yogurt etc types of faults.
|Sahbhaavi||simultaneous or intrinsic aspect.|
|Sahetuk||determined by condition.|
|Sahishhnutaa (શરષષ્ણતુ ા)||Tolerance|
|Sahishnu||patient; forbearing; tolerant.|
|Sahishnutaa||tolerance, endurance, sahan shakti,|
|Saivism||A branch of Hinduism which worships siva as the principal deity.|
|Saiyam||abstinence, restraints, mortification|
|Saiyam||Abstinence; Restraints; Mortification|
|Saiyam bhaava||restraintful temperament.|
|Saiyam labdhi||attainment of restraint|
|Saiyama bhaava||Restraintful temperament.|
|Saiyama labdhi||Attainment of restraint|
|Saiyog||association, joining together, combination, contact|
|Saiyoga||Association; Joining together; Combination; Contact|
|Sajaatiya||belonging to the same class, caste, family or kind.|
(1) Homogeneous; (2) Homologous; (3) Belonging to the same class, caste, family or kind
|Sajiva||Living matter; Vegetable life.|
|Sajjan||good man, gentleman|
|Sakaam nirjaraa||premature disintegration of karma, avipak nirjara, voluntary shedding of karma|
|Sakal||whole, complete, entire, all, with body.|
|Sakal||Whole; Complete; Entire; With body.|
|Sakal chaaritra||conduct devoid of all attachment and possessions charitra of muniraj|
|Sakal charitra||Charitra or character of muniraaja i.e. monk|
|Sakal parmaatma||The supreme soul with the body|
the supreme soul with the body, Body of omniscient where there is no destructive karma and the body is made up of best material particles param audaarik sharir
|Sakal pratyaksha||omniscience knowledge, supreme knowledge, perfect perception.|
|Sakal pratyaksha||Omniscience knowledge: Supreme knowledge|
|Sakal tyaag||renunciation of all five kinds of sins.|
|Sakal tyaaga||Renunciation of all five kinds of sins|
|Sakalaadeshi||complete form of a given substance|
|Sakaladatti||Donation of all property|
|Sakaladesa||Description as whole; Synthetic|
|Sakam nirjaraa||Premature disintegration of karma; Avipak nirjara;|
Voluntary shedding of karma
|Sakama||Voluntary; Motivated; Intentional|
By (the help of) sensitive scriptural, visual and mental knowledge, detailed knowledge of their
respective subject matter lasting for one antar muhurt is certainly (attention) with form.
|Sakara gnaana||Determinate knowledge|
|Sakara upayoga||Determinate cognition|
|Sakasaaya||With passions; Passioned|
|Sakshaatkaar||self realization, direct experience, intuitive perception.|
|Sakshata||Really; Clearly; Openly; Actually|
|Sakshata suddha nischaya naya||A view point believing in complete pure soul|
|Sakshatkara||Self realization; Direct experience; Intuitive; Perception|
|Salaka||(1) A measure unit, Prob, Counting rod/collyrium|
stick; (2) Anjana ceremony of opening eyes of Jina images.
|Salaka nisthaapana||Log filling|
|Salaka purusa||Torch bearer; Great man|
passionless end, voluntary renunciation of body, ritualized death, procedure of physical mortification for holy death, making the physical body and the internal passion emancipated by abandoning their source gradually at the approach of the death.
(1) Efforts of achieving peaceful death; (2) Sanyaasa; (3) Samaadhi; (4) Holy death; (5) Voluntary death Ritual death by gradual fasting; (6)
|Sallekhanaa vrata||Vow of holy and voluntary death|
|Salya||thorn. three types mithyaatva, maayaa and nidaan.|
|Sam pratyaksh||perceptible, direct|
|Sama||Transquility; Shaanti or quieting down particularly of passions|
|Samaachaara||Ascetic conduct; Equanimous or Monastic or Disciplined conduct|
|Samaachaari||Equanimous; Monastic; Disciplined conduct|
|Samaadana kriya||Vow-violatory activity|
settlement (of dispute); solution (of intricate problem); satisfaction, contentment; meditation, samadhi, complete absorption of thought into a single object of meditation, viz. the Supreme Spirit.
concentration of thoughts, abstract meditation, intense contemplation, samaadhi means not to get engrossed in alien things and to get
stabilized in his internal state and to experience the peace and bliss, super conscious state.
Nature of Samaadhi:
When thought process is directed towards the aim which is the eternal true nature of the soul then it is known as dhyaan. In this state there are no other thoughts except for eternal true nature of soul only. One keeps on having reflective thoughts of eternal true nature of the soul only. But still over here one shows distinction between the meditator and subject of meditation. There is duality present. But thereafter when meditator and subject of mediation become one only then there is experiencing of the eternal true nature of the soul only remains. All thought processes have quieted down. The attentive consciousness has been engrossed in the eternal true nature of soul. Duality state disappears and non duality state now persists. – dwait no naash ane advait no janm. There is super sensuous bliss present. There is primary abstract comprehension state present – nirvikalpataa. This is the nature of Samaadhi.
(Ref: Atmasiddhi vivechan by Shri Rakeshbhai part 4 page 36)
Ecstasy; Trance; Absolute or deep meditation; Mentaly involved deep within one own self
|Samaadhi marana||Death while in meditation or in state of peace and religious understanding.|
|Samaadhi nirvikalpa||Trance, absolute/determinate without thoughts or|
reaction to thoughts.
|Samaadhi savikalpa||Trance; Absolute/determinate and religious thoughts|
|Samaadhisth||Engrossed in deep meditation.|
|Samaan Jaati dravya paryaya|
mode of the two substances of the same types. e.g. paryaay of the body or any material things, atoms of many matter substances remaining in a unity is known as samaan jaati dravya paryaay.
|Samaantanupata-kriya||Excertion at public places|
|Samaantara sreni||Arithmatical progression|
beginning, commencement; (imposing) function or ceremony, to acquire the material to inflict violence, preparation for committing sin.
|Samaarambha||Preparation; The animal scrifice|
Shanshay, viparyay and anadhyavashay collection is samaarop, kishi prakaar ki vikruti, some form of anomaly.
equanimity, sense of indifference, even mindedness, principle of balanced inclinations,
|Samabhaava||Lack of attachment (raaga) and aversion(dwesha)|
|Samabhi-rudha naya||Conventional standpoint|
|Samachaturastha sansthaana||Perfect symmetrical body|
|Samachaturastha sansthan||perfect symmetrical body|
|Samachatursra-sansthaana||Symmetrical configuration, Squared configuration.|
true faith, right faith, enlightened faith. there are eight pillars of it. They are:
1: Free from doubts about nature of elements Nihshankit, 2: No desire for worldly comforts Nihkaanshit
3: Non repugnance at the afflicted ones Nirvichikitshaa
4: Non perplexed in the omniscient lords, scriptures and enlightened teachers. Amudh drashti
5: Right faith person who hides other’s fault and does not illuminate his own achievements Upaguhan
6: Ensuring steadiness of right faith and conduct for others who are prone to swerve from the path Sjhitikaran
7: Fraternity towards coreligionists Vatsalya
8: Propagation of teaching of jina Prabhaavnaa.
|Samakita||Aware of true path|
|Samana-samani||Semi-ascetics; A new category of male/female votaries|
|Samanadatti||Donation to equals|
Mind-endowed; Rational; Rational being; Being with senses and mind, Instinctive being
From 2nd to 3rd century. His creations are Aatpmimaanshaa, (devaagam stotra), Swayambhu stotra, Ratnakaand shraavakaachaar, etc.
soul is full of eternal bliss and knowledge, Vastu purnaanand vitraag vigyaanghan se bharaa hai, this is samaras gyaan.
supreme temperament, state of equanimity, dhyeya and dhyaataa ka ekikaran, Nature of the eternal true soul in which there is absence of alien things, auspicious and inauspicious inclinations and also the division of attributes with substance., This is the mode of the non living matter particles staying in unity.
Supreme temperament; State of equanimity; Dhyeya and dhyata ka akikaran
|Samarpan||offering; surrendering everything, oneself, to one's spiritual guide or to God.|
|Samarth||competent, able, strong, powerful, wealthy.|
|Samarth||Competent; Able; Strong; Powerful; Wealthy|
|Samarthan||proving by argument; pleading in defence; justification; support; proof.|
|Samataa||equanimity, inclination, sense of equality.|
|Samataa||Equanimity; Inclination; Sense of equality;|
Coolness of mind
sam means with equanimity and vaad means letter or word or a stanza. It means a religious book which is without any blemish of inclination of attachment and aversion, raaag dwesh rahit paath, right scriptural message, samyak bodh
sam and avaay. Sam means right and avaay means knowledge, samyak gnaan, right knowledge, multitude, collection, jattho, samuh, inseparable multitudes
|Samavasaran||preaching hall of Jina, the fascinating auditorium of tirthankara.|
(1) Holy assembly, of the Jina or Teerthankara; (2) Divine hall created by the Gods for the preaching of
the Lord Tirthanakaras (3) Preaching hall of lord jina, which is fascinating auditorium of tirthankara
|Samavaya sambandha||In-herent relation|
|Samavayi kaarana||Inseperable cause; Inherent cause|
|Samay satya||preaching, revealing the reality of six substances.|
smallest unit of time, literature describing the right nature of matters, the self, the knower, system, instant, moment which is the manifestation of infinite number of ultimate distance, time point of instant, unit of time, instant, to become one is samay, Substance, soul, sam means unity, indivisibility and ay means to move or knowledge. That means samay means one which transforms and knows at the same time is samay. samay means a substance also. one having indivisibility with its own attributes and modes is samay, samay means scripture.
(1) Smallest unit of time which is approximately ten
to the power fourty three ‘th of a second; (2) Doctrine instant; (3) Scripture; (4) Chromium time unit; (5) Soul; (6) Time as indicated by clock calendar etc. and not time as substance; (7) The smallest unit of time
inclination towards the false belief because of magnificence of wrong philosophy.
|Samaya prabaddha||binding of karmic matter to the soul in one samay|
|Samaya pravaddha||Instant effective bond|
essence of the self, the essential nature of the self, name of the great metaphysical treatise written by acharya kundkund. It has 415 stanzas. Achaarya Amrutchandra Dev wrote the tikea and is known as Atma khyaati and is also known as samaysaaar kalash and they are 278. Jaysen Aachaary wrote tikaa and is known as Tatpary vrutti. Pandit Jaychandji Chhaabdaa wrote Hindi translation of samaysaar and atmakhyaati both and is known as Samay Praabhrut.
|Samayika charitra||Equanimous conduct|
|Samayika pratima||Equanimity model stage|
|Samayika sanyama||Restraint for equanimity|
|Samayika vrata||Equanimity vow; An educative vow|
Equanimity; Avoiding all evil/sinful action; Practicing equanimity or peace and steadiness of
mind under all conditions.
associated with, related, There are three types of relations. 1: Ek Kshetravagaah Sambandh to be present in the same space points e.g. body and soul.
2: Anitya Taadaatmya Sambandh transient inherent relationship. e.g. mode and the soul substance.
3: Nitya Taadaatmya sambandh eternal inherent relationship e.g. attributes and soul substance.
transient inherent relationship. e.g. auspicious and inauspicious type of deluded state mode and the soul substance. (see also sambandh), In Samaysaar in Karta Karma Adhikaar it is also called sanyog siddh sambandh.
It does not mean to believe every thing to be same. It means that one knows the thing in its true nature and remains devoid of any attachment or aversion, sambhaav kaa arty sabko ek saw maannaa nahi hai, jo jaisa hai use aiea jaankar, raag dwesh nahi karnaa swarup mein samaanaa yahi sambhaav hai. समभाव का अथर् सबको एक सा मानना नहीं है. अिपतु जो जैसा है उसे वैसा जानकार राग द्वेष नहीं करना, स्वरुप में समाना यही समभाव है.
|Sambhaavanaa||sanchetan, anubhav, Manyaataa, experience, belief. aadar, adore, respect.|
|Sambhinnasrotra labdhi||Super-power of hearing|
awakening; telling, explaining; calling, addressing; address; [gram] sense of the vocative case; epithet used in calling person.
|Samdarshi||Balance and just observer|
Bone joints; Osseous structure; It is a state of the bondage due to the rise of certain types of karma; It
refers to the bones of the body
|Samharana||To make it secret or hidden; To take away a person or sadhu by force.|
|Samichin||yathaarth, right thing, good thing, proper, appropriate,|
|Samita||Measured; Restricted; Pacified|
|Samiti||carefulness, discipline, to keep vigilance in activity.|
(1) Carefulness, Comportment, Vigilance. Carefulness in walking talking eating urinating going to stool and ascertaining food's purity; (2) A
form of moral rules which refers to the control of movement, control of speech and control of niksepana, etc. Five areas of caution: walking, speaking, taking food, handling materials and discarding excretion
(1) Instinctive urge of hunger, sex, fear, acquisitiveness Instincts; (2) It refers to the instinctive urges of all animals including even the heavenly beings regarding hunger, fear, sex urge and the instinct of possession.
Jiva which possesses samjna, i.e., mind, by the help of it, they can learn, think, understand etc.
|Samjvalana||Passion which disturbs perfect conduct|
|Samjvalana kashaaya||Mild type of passion which hinders absolute conduct|
|Samkalpaga-himsa||Intentional; Premeditated violence|
Awakening of the soul to the right path; Once a soul has samkeet, he gets liberated within a few incarnations.
|Samlekhanaa||Consciously fasting till death|
|Sammati||consent; agreement; sanction, approval; concurrence.|
|Sammurchima janma||Spontaneous birth; A-sexual birth|
|Samopapannaka||Same or similar genesis|
The assembly place of Lord Teerthankara from where divine dhwani or sound is deiviered to the
|Sampadaa||riches, wealth, property; prosperity, abundance.|
|Sampann||possessed of; rich, wealthy, Accomplished, perfect, excellent, endowed,|
|Sampanna||Possessed of; Rich; Wealthy|
|Samparaya||Downfall; Passional influx|
|Samparayika||Pertaining to passion; Passional influx|
|Samparayika aasrava||Mundane influx; Passional influx.|
|Sampradaan||Samyak Prakaare Daan Aapavu Te. One of the six kaaraks.|
custom, usage; current practice; religious sect; persuasion; traditional teaching of guru (spiritual teacher).
|Sampradaaya||A religious group|
|Sampradana-kaaraka||Receiver of that deed|
|Sampradharana sangnaa||Memory trace; Instrinct of mind|
|Samprata||Fit; Proper; Present; Of the present time; Pertinent;|
Presently; Right now
|Samprayoga||Coming to one’s possession.|
|Sampreksa||Introspection; Buddhist meditation system|
|Samrambh||to prepare for committing violence.|
|Samsaara||Cycle of transmigration for all non-liberated souls.|
|Samsaarina||(1) Unliberated mundane and embodied; (2) Wordly|
Sense of indifference of even mindedness; Principle of balanced inclination; Equanimity
|Samta bhav||sense of indifference of even mindedness, principle of balanced inclination, equanimity, upsham, balance,|
|Samuchchaya||aggregate, mass, multitude, samuh, multitude, collection.|
|Samuchchhinna-kriya||Bereft of activites|
|Samuchhaya||Aggregate; Mass; Multitude|
|Samudaay||multitude, collection; crowd; flock; mass.|
|Samudaaya||Cause (of suffering); Group|
expansion of the space points of the soul, overflow, the expansion of the soul’s space points of mundane soul out of body to some extent and
then resuming their former form. Soul does not leave its own body but extends out. There are seven types of such overflow possible:
a. Vednaa samudghaat – pain over flow. Emanation on account of extreme and unbearable sufferings.
b. Kashaay Samudghaat – passion overflow. . Emanation on account of passionate thought activity
c. Vaikriya samudghaat – fluid over flow. Emanation on account of transformation in to small or large fluid body or in to many such bodies. They send their newly made fluid body with extending soul units to far off places. Their connection is never ceased.
d. Maranaantik Samudghaat – death bed overflow. Emanation before death for touching the place of next birth. the soul extend to that point and then contracts and dies thereafter.
e. Taijas Samudghaat – Electric overflow. It is possible in saints with special powers, obtained by ascetic practices. It is bad or good. If a saint gets in rage, his soul units emanate from his left shoulder with electrical matter and burn the undesirable object. This is bad. A saint being compassionate at seeing famine or disease prevailing somewhere, emanates his soul units with electric matter from right shoulder. It removes all cause of trouble and brings happiness.
f. Aahaarak Samudghaat – assimilative overflow. A saint in 6th spiritual development stage emanates a man like white form of one cubit from his head with soul units. It goes to an omniscient or saint with full scriptural knowledge and sees him. The saint either removes his doubt or enjoys the benefit of personally paying respect to him.
g. Kevali Samudghaat – 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.
The emanation of spatial units (Pradeshas) of soul from its body without discarding the body it is occupying Soul expansion Expansion, Emanation,
|Samudra siddha||Emancipated in ocean|
(1) A bacterial size human like life inhabiting in human body capable of spontaneous birth by itself;
(2) A small human-like life, of bacterial size, residing inside our human bodies. It can be born spontaneously, by itself.
intimate relation, co inherence, collocation, intimate union, inseparable concomitance, an assemblage, inseparable multitudes, upaadaantaa, collection, assemblage; relation; constant and inseparable connection, such that if one is destroyed, the other too is automatically destroyed. There are five types of samvaays: 1: Purushaarth – self efforts 2: Kaal – time
3: Niyati – destiny
4: swabhaav – eternal innate nature 5: Nimitt instrumental cause.
sam and avaay. Sam means right and avaay means knowledge, samyak gnaan, right knowledge, multitude, collection, jattho, samuh,
|Samvar||stoppage of karma.|
(1) Stoppage of the influx of karmas. One of the nine tattvas; (2) It is a process to stop the influx of
the new karmas; (3) Stoppage, Restraint
|Samvara anupreksa||Stoppagal reflection|
|Samvatsari||Annual atonement ceremony; Yearly|
Intimate relation; Co inherence; Collocation; Intimate union; Inseparable concomittance
experiencing, feeling, Pratyaksha vedan, direct experiencing, perceptible experience. sam means pratyaksha perceptible and vedan means experience.
(1) Spiritual experience; (2) One to feel his/her own soul; (3) Experiencing sam or samyak feelings
|Samvedanaa||network of emotions|
|Samvedani kathaa||tale creating religious sentiments.|
|Samvedani kathaa||Truth-inducing tales|
fear of transmigration, instinct, mental agitation, mental agitation, instinct, to have fear with the sufferings of worldly life.
(1) Flow (mental) in right direction; (2) Force, Sudden agitation, Momentum, desire for salvation.
(3) fear of trasmigratiion, instinct, mental agitation
|Samvegani kathaa||Sacred tales|
|Samvibhaaga||Sharing; To worship (Bhakati karvi)|
|Samvita||Knowledge; Congnition; Realization; Experience|
|Samvrata yoni||Concealed/Covered birth place|
covered, concealed, hidden, a type of female genital organ, yoni kaa ek bhed.
a type of female genital organ with having some hidden and some opened portions, yoni ke 9 bhed mien se ek bhed,
Direct knowledge in conventional sense, right sensual perception. Partial proper knowledge of a given substance acquired with the help of senses and mind is called direct knowledge in the conventional sense (Samvyavaharik pratyaksha). empirical direct knowledge. With the help of senses and mind one has clear knowledge of a thing is known as saamvyavahaarik pratyaksha. This is a division of mati gnaan perceptual knowledge. With this one, the activity or quietude (pravrutti ane nivrutti) type of conventional things keeps going and that is why is given adjective of Samvyavahaarik. There is also some clarity and that is why name pratyaksha is given. In fact as it is part of mati gnaan, it is indirect paroxa only. (pariksha mukh page 35).
|Samvyavaharan dosh||a fault related to saint food, careless activities in offering food to saint.|
|Samvyavaharika pratyaksa||Conventional/empirical direct perception|
true faith, right faith, enlightened faith. there are eight pillars of it. They are:
1: Free from doubts about nature of elements Nihshankit, 2: No desire for worldly comforts "Nihkaanshit
3: Non" repugnance at the afflicted ones "Nirvichikitshaa
4: Non" perplexed in the omniscient lords, scriptures and enlightened teachers. "Amudh drashti
5: Right faith person who hides other’s fault and does not illuminate his own achievements" "Upaguhan
6: Ensuring steadiness of right faith and conduct for others who are prone to swerve from the path" "Sjhitikaran
7: Fraternity towards coreligionists" "Vatsalya
8: Propagation of teaching of jina" Prabhaavnaa.
|Samyag tapa||austerity associated with right faith.|
|Samyaga||(1) Right; (2) Proper; (3) Rationale|
|Samyaga darshana||True faith or right faith or enlightened faith; Right perception or observation|
|Samyaga tapa||Austerity associated with right faith|
(1) One with a complete and immense interest, liking and affection for the Jain religion; (2) One
with discriminative knowledge of right and wrong and is true believer in Jainism.
|Samyagdarshana||Right faith; Rational perception; Experiencing soul or self|
|Samyak||proper, right. adv. properly, well.|
|Samyak||proper, right. adv. properly, well.|
right philosophy of many fold religious aspects, relative pluralism with right belief.
|Samyak avadhi gnaan||right clairvoyance.|
|Samyak bhaav||pure form of modification of soul, pure form of soul’s dispositions|
Right conduct. Twenty five pillars of right conduct. They are: 1 5: Five vows of non violence, non stealing, non lying, celibacy, non possessiveness. 6 "10 Five carefulnesses: They are:
To move about cautiously so as to cause trouble to no living beings" "Iryaa Samiti,
To speak what is true, beneficial measured and free from doubt" "Bhaashaa Samiti
To act cautiously while seeking to procure such means necessary for the conduct of the life journey as are free from defects" "Esanaa Samiti
To receive and place any thing whatsoever after a proper inspection and proper cleansing of dust etc" "Adaan Nikshepan Samiti
To dispose of things that are of no use at a place free from living bodies and after proper inspection" "Utsarga Samiti
11" 13: Three restrains "Gupti. They are:
While receiving or placing any thing whatsoever , while siting, getting up or walking , in all such acts so to restrict bodily operations that discrimination is maintained between what is to be done and what is not to be done is known as restrain pertaining to body" "Kaay Gupti.
Whenever there arises an occasion to speak then to restrict speech" if needs to be silent altogether that is called restraints of speech "Vachan Gupti
To give up volitions that are evil or are a mixture of good and evil, as also to cultivate volitions that are good" that is called restraints pertaining to mind Man Gupti
|Samyak charan charitra|
self absorption conduct., conduct of spiritual engrossment , swarupacharan charitra.
one sided right belief, philosophy of believing a part of something with righteousness, absolute prejudice with right faith.
right knowledge with right perception, right knowledge with right faith, swa par ka yathaarth gnaan yathaarth nirnay, along with the knowledge of the object there is also right manifestation of the self then it is known as right knowledge, } Üાન મા+ િવષય (િતબોધ સાõ સાõ પોતા'+ Jવdપ (તીભાિષત થાય અ6 H પણ
} યથાથI હોય તો H Üાન સúયક Üાન 9 (moksh shastra adhyay 1 sutra 9) There are eight pillars of right knowledge and they are:
1: Reading, writing and pronouncing every letter and words correctly "Vyanjanaachaar
2: Understanding the meaning and full significance of words, phrases and texts" "Arhthaachaar
3: Reading, writing, and speaking with full and proper understanding of the import of what is read, written and spoken" "Ubhayaachaar
4: Observance of regularity, punctuality, and propriety of time. Improper and unsuitable occasions should be avoided" "Kaalaachaar
5: Reverent attitude" "Vinayaachaar.
6: Proprietary of behavior" Upadhaanaachaar 7: Zeal, "Bahumaanaachaar.
8: No concealment of knowledge, or of its sources." Aninhavaachaar
|Samyak mithyaa drasti||one with right and wrong faith.|
|Samyak mithyaa mohniya|
karma fruition making soul to have faith in omniscient
lord, scriptures and universal substances and at the same time to have faith in false lord, scriptures and false universal substances.
|Samyak mithyaa prakruti||right cum wrong karmic nature of related to faith|
the state in which the soul has sluggishness in the belief of scripture, Omniscient lord and the universal substances, apta agam aur padartho ki shraddha mein asthirta,
|Samyak Mohniya karma||clouded right belief deluding karma|
|Samyak naya||a stand point believing in righteousness, sunaya,|
|Samyak sanmukh mithyaadrasti|
wrong believer facing right faith. Misbelievers Nearer to Attainment of Right Belief This living being has following characteristics: 1. The living being knows the nature of four expositions. He then
examines it’s authenticity "pariksha karvi and if not then he becomes ardent follower of the sermons of the guru. He reads, asks the questions, and has internal desire to know the nature of reality.
2. He does not have right faith in the nature of reality" "sachu tatva shraddhan nathi
3. ‘The thing is like this only’ That kind of grasping with the of conviction regarding seven elements is not there. ‘ aa aavuj chhe’ evi pratiti sahit jivadi tatvao nu shraddhaan thatu nathi.
4. One has conviction in the modal aspect but does not have same for the soul substance" "jevi paryay ma atma buddhi chhe tevi matr aatmaa ma j aham buddhi nathi.
5. He does not have discrimination regarding what is wholesome and what
is harmful to him." hit ahit rup potana bhavo ne olakhato nathi.
|Samyaka||Rational; Right; True|
|Samyaka charitra||Right conduct|
|Samyaka darsana||Right Perception; Right faith|
|Samyaka drishti||Right (belief, view, inclination, insight); Right faithed|
|Samyaka gnaana||Right knowledge|
|Samyaka kriyaa||Righteous activity|
|Samyaka mohaniya||Faith deluding karma|
|Samyaka shruti||Right scriptures|
|Samyaka tapa||Right austerities and penances|
|Samyakachaaritra||Right conduct; Perfect conduct|
|Samyakdrasti||Right faithed religious|
(1) Right view and Self-realization; (2) Right Belief;
(3) Rational activities; (4) Accept only what seems reasonable not because it is written or preached; (5) Right faith and i.e faith in Nine tattvas, six padas and six dravyas and conduct within self and outward in
|Samyaktva aupsamika||Subsidential/destructional righteousness|
|Samyaktva ksaayiaka||Subsidential/destructional righteousness|
|Samyam Labdhi sthaan|
with spiritual progress level of self restrain correspondingly increases and this is known as sanyam labdhi sthaan.
|Samyama-samyama||Restraint-cum-nonrestraint; Partial restraint.|
|Samyog||coincidence, combination, joining to gather.|
|Samyoga||Coincidence; Combination; Joining to gather|
|Sanaatan||everlasting, eternal; coming down from ancient times, traditional; orthodox.|
|Sanchaarit||to take with.|
sambhaavanaa, anubhav, maanyataa, aadar, experience, adore, ekaagra pane anubhuti
to observe, be aware of, perceive, to agree together, be unanimous, survey, notice.
|Sandeh||doubt, suspicion; suspense, uncertainty.|
|Sandhi||alliance, union, reconciliation, a treaty, euphonic combination|
|Sandhi||Alliance; Union; Reconciliation; A treaty|
period of transition, joining period of night and morning, morning and noon, evening and night.
|Sandigdh||doubtful; not clear, suspicious, Doubt middle term, sanshay,|
|Sandigdha anvaya||Doubtful concommittance/affirmation.|
|Sandigdhaasiddh||doubted cum non existent, unproved because doubtful respect to location,|
|Sandrasti||Symbol; Symbolism; Praitka; Symbolic treatment|
multitude, crowd; body of pilgrims; organized body; combination; association; union.
(1) Fourfold society, as founded by a Tirthankara, consisting of male and female sadhus and householders who follow the principles of Jainism.
Establishing a sangh is what distinguishes a regular kevali from a tirthankar (a kevali who establishes a sangh); (2) Jain Religious Order
|Sangha avarnavada||Attributing faults to the order; lll speaking/defaming the order|
|Sangha chaturvidaha||Four-fold order; Congregation.|
|Sangha sadhu samadhikarana||Providing means of easing the order|
|Sanghaat||composite bodies, collection, aggregate,|
|Sanghaat naam karma||physique making karmic nature causing association of body molecules.|
|Sanghaat samaas gnaan||8th division of the shrutgnaan out of 20 such divisions.|
shrutgnaan has 20 sub types. the seventh one is sanghaat shrutgnaan. Here, with every stanza pad to have increase in knowledge of one word in succession to go above 1000 pads is known as Sanghaat shrutgnaan.
|Sanghaatan kruti||assimilation of molecules of body.|
|Sanghaatan parishaatan kruti|
assimilation and dissociation of the molecules of body. Out of five bodies, from one of them, to have matter molecular particles pudgal skandhs to come and dissociate at the same time is Sanghaatan parishaatan kruti (Ref: dhavlaa, 9 355 451)
|Sanghapati||Leader of the congregation; Leader of pilgrimage|
|Sangharsa||Collisional sound; Collision; Conflict|
Aggregation; Combination; Association; It is the aggregate of the particles; The atomic aggregate
|Sanghvi||Leader of the congregation or pilgrimage group|
|Sangn||consciousness; knowledge, understanding; sign, hint; name; technical term.|
super imposed, process of knowing, impulse or animate feelings, recognition, mind, reason, linguistic symbol, sensation, intellect.consciousness; knowledge, understanding; sign, hint; name; technical term, moh no uday., fruition of deluded karma, Pratyabhi gnaan recognition is also known as sangnaa,,root word ( as in sanskrit grammar )
|Sangnaa||Refinements; Instinct; Recognition; Knowledge; Follower|
Mind-endowed; Rational; With Mind, Rational being; Being with senses and mind; Instinctive being
|Sangni panchendriya||five sense living beings with rationality,|
|Sanhaar||vyay, to end, to destroy, disintegration, naash,|
|Sanhanana||Structure; Skeletal structure|
|Sanharana siddha||Emancipated form taken away region|
|Sanidhan||One which is going to get disintegrated, death.|
|Sanjvalan kashaay||perfect conduct disturbing toxic emotions,passions|
|Sanjvalana||Smouldering; Gleaming; Sublte|
Smouldering/gleaming passion; Conduct deluding karma of gleaming passion
|Sankalita||Accumulate; To stitch ; Derived and organized|
volition, resolution, determination, will, animate and inanimate substances are mine this type of imagination is known as sankalpa, volition, wish, desire; will; resolve, determination; intention; firm decision (to perform some religious rite); imagining; conjecture, having sense of ownership in external things, to imagine to have unity of self with material karma (dravya karma), thought activities (bhaav karma) and quasi karma (nokarma) is known as sankalpa ( samaysar kalash 10), to have attachment and affection towards alien objects is known as sankalpa. (vir shashan jayanti puja, mangal archana, 3rd stanza), Attachment with out side material things, ownership with material things, Intention, Determination.
|Sankalpi hinsa||Injury committed intentionally (by action of mind speech or body)|
|Sankar||hybrid, cross breed, something mixed,|
fault of mixing together, commingling fault, soul and matter mixing together and becoming as one, hybridization,
Fault of mixing together, commingling fault, soul and matter mixing together and becoming as one
|Sankara-vyatiakra||Confusion and transfusion|
sign, signal, hint; agreement; condition; secret arrangement; made previously; convention; appointment; assignation between lovers; place of assignation; symbolic word.
|Sanket grahan||this is the meaning of such words.|
|Sankhya datti||Number-based donation|
|Sankhya mana||Number measure|
|Sankhya-siddhanta||Theory of numbers|
number; figure representing number; counting; enumeration. Sankhyaat – numerable
|Sankhyata anuka||Numerable-atomic; Numerate-atomic|
|Sankhyata pradesa||Numerable space points; Countable space points|
|Sankhyatabhaga, hani/vruddhi||Increase/decrease by numerated division|
|Sanklapja hinsa||Premeditative violence; Intentional violence|
|Sanklesh||passionate thought activity, depression|
|Sanklesha||Passionate thought activity; Depression|
|Sankmana||Suppressed or killed|
(1) Transformation of one form of the sub-type of karma into another form of sub-type of the same
karma; (2) Transition; (3) Alteration
To have knowledge and liking for real true element, to know less but whatever is known has to be true.
|Sanku samacchinnaka||Frustrum of cone|
|Sankuchita||Narrow mindedness; Narrow|
intense toxic emotions makes soul restless. this is known sanlekhanaa sthaan. Opposite to this is vishuddhi sthaan where the toxic emotions are of milder form.
|Sanmaan||honor, respect, veneration|
|Sanmaana||Honor; Respect; Veneration|
|Sanmukh||facing, face to face; having a feeling for. adv. in front of, in the presence of.|
Face to face opposite; Confront; Focus your mind and study towards your soul
drawing nearer, close together, according to his own capacity of knowing one bend towards an object is known as sannikarsh. prior to getting knowledge about an object, there is attentive consciousness of perception darshan upyog ". To perceive the object in this manner is sannikarsh. Sannikarsh is the characteristics of the attentive, consciousness of perception, Sense object contact;
Relationship with senses and objects is known as sannikarsh. This sannikarsh is without consciousness and therefore can not give happiness. The knowledge
gnaan can give happiness that is why knowledge is pramaan. (pariksha mukh sutra 2);
Sense object contact:
According to Nyaay, sense object contact may be of six normal (laukik) modes of sense" object relationship. This is due to the fact that contact occurs between substances, qualities, class nature, etc. These six modes are: conjunction (samyog), inherence in that which is in conjunction (samyukta samavaay), inherence in that which inheres in that which is in conjunction (samyukta samaveta samvaaya), inherence (samvaaya), inherence in that which inheres (samveta samvaaya), adjunct substantive relation (visheshan visheshya "bhaav or visheshantaa).
According to Nyaay, there are also three super normal (alaukika)modes of sense" object relation: Relation by generality (samanya lakshan). relation by previous knowledge (gnaan lakshan) and perceptive faculty of yogins or that is cultivated by yoga (yogaj). ( ref: a concise dictionary of indian philosophy by John Grimes)
|Sannikarshha||To meet to-gether; Coincidence|
mundane existence, transmigratory life,the world, the universe; worldly life or pursuits; the cycle of births and deaths; domestic life, household affairs, mundane existence, undergoing transmigration, worldly existence, wandering through, worldly illusion, world, circuit of mundane existence., transmigration, the world, the universe; worldly life or pursuits; the cycle of births and deaths; domestic life, household affairs, circuit of mundane existence, worldly illusion, temporal.
Cycle of birth, death and transformation; Cycle of existence; Universe; World. Mundane existence; Ttransmigratory life
|Sansaari jiva||mundane soul, embodied soul, mundane living being.|
|Sansaari jiva||Mundane soul; Embodied soul; Mundane living being|
|Sansaari/sansaara-samapannaka||Wordly being; Transmigratory beings; Mundane|
|Sansakta dravya sevaa||an activity of non celibacy, using the used articles of woman|
|Sansakta saadhu||saint involved in occupational or professional activities.|
movement, worldly wandering, birth and death, wandering through, passing through a succession of state, birth and rebirth of living being,
to stay away, sansaar, transmigration, flow, beginning of war, to move around in circle, resting place near a town, mundane existence.
Association,acquaintance; repeated intimacy; familiar intercourse; repeated practice, repeated habit, Varamvar parichaya, contact, touch, relationship.,sambandh
|Sanshay||indecision, doubt, suspicion, confusion.|
knowledge touching Two different opposite things e.g. doubt about silver and shell.
|Sanshay mithyaadrasti||one with unstable or wrong religious belief.|
|Sanshaya||Doubt; Skepticism; Indecision|
|Sanshaya mithyaatva||Skepticism; Doubtable wrongness; Doubt relief|
wrong belief due to doubtful state of mind, a doubtful state or confusion, a kind of wrong belief.
|Sanshlesh||close embrace; union, act of synthesizing or combining,|
|Sanshlesh bandh||something combined or synthesized.|
Who discovers, invents or searches; Which purifies; Discoverer; Inventor; Research scholar
|Sanshuddh||spiritually pure saint after repentance and self criticism.|
|Sanshuddha||spiritually pure saint after repentance and self criticism.|
predisposition from past impression, faculty of impression, faculty of recollection, impression on memory, education. Dhaarnaa rup anubhav, experience from memory, purification, improvement, embellishment; impression on the mind of one's desires and actions; influence on the mind of education, teaching, company, etc; effects of actions done in the past (life or lives); obsequies; any of the sixteen purificatory or sacred religious rites or ceremonies enjoined by the shastras; education, culture, preparation, consecration, rights and ceremony, purity, making pure, sacrament, impression on mind, dressing of actors, obsequies ceremony (funeral rites),
Refinements; Dressing ; Latency; Sacraments; Impressions; Predisposition from past impression; Faculty of impression; Faculty of recollection
Impression on memory
|Sanskruti||culture; civilization; social progress.|
|Sanslesa bandha||Adhesive bond|
|Sanstava||Commendation; Philosophical hymns; Praising, hymns; Psalms|
|Sansthaan||shape of body|
|Sansthaana||Bodily shape; Cofuguration|
|Sansthaana vichaya||Configurational meditation; Universe oriented righteous meditation|
|Sansthan naam karma|
The fruition of these karma give the shape to the body, figure of body karma.
|Sansvedima||Wash water; Boling water|
|Sant||hermit, good; holy. m. saint|
|Santa-pada-prarupana||Section of a Digambara procanon;|
Presentation about existents (reality)
|Santaanvaahini||all the time, without stoppage, nirantar, satat,|
|Santaap||affliction, pain; anguish, sorrow; repentance|
|Santapta||intensely heated, inflamed; troubled, unhappy enraged, indignant.|
|Santara siddha||Inervally salvated|
offspring, progeny; descendants; extent, expanse; continuity, continuous line.
Vow of voluntary death; Fasting to death in the later age of life; Peaceful voluntary and planned
|Santhaaro||Same as santhaara|
|Santosh||satisfaction; contentment; joy.|
|Sanvibhaaga||Sharing equally with love for others and respect|
complete renunciation of the world and its attachments; the fourth and last stage of life.
|Sanyaasa marana||Holy death|
|Sanyam||self restraint, restraint,|
|Sanyama||Self-control; Self restraint, Restraint; Stoppage|
|Sanyamaasanyam||discipline cum indiscipline|
Life as a monk, a period of renunciation; This is the fourth of four stages that a Jain shravak and
shravika are recommended to pass through in his or
|Sanyat||restrained; tied up bound together; who has controlled his mind or passions.|
|Sanyatasanyata||Partially restrained; Restrained-cum-nonrestrained|
|Sanyog||association, conjunction, combination|
|Sanyog budhdhi||vivid determination with the associative things.|
|Sanyog Siddh Sambandh||Anitya Taadaatmya|
|Sanyoga||Association; Conjunction; Combination|
|Sanyoga budhdhi||Vivid determination with the associative things|
|Sanyuha naama||Authorship names|
|Sanyukta||joined together, united, joint, done jointly.|
|Sanyuktataa||with relationship, sambandh se,|
|Sapado||Stand for books|
|Sapaksa sanyama||Qualified restraint.|
|Sapaksa satva||Subsistence in homologue|
winged; partisan; belonging to the same side or party; kindred, similar. Saadhya ke sajaatiy dharm vaale dharmi ko sapakash kahate hai. presence of things to be proved saadhya, to be present in similar place is known as sapaksha. e.g. There is fire present on the hill. The fire present in the kitchen is the same as fire present on the hill. So the kitchen is sapaksha. But the pond becomes vipaksha as there is no presence of fire in the water. So kitchen is sapaksha and pond is vipaksha.
|Saparyavasthit||one with the end.|
|Sapexatva||Relativism; With reference|
|Sapindikarana||Ritual to the manes|
well founded, proved, authentic; proportionate. adv. with the necessary evidence or proof.
|Sapratipaksha||with opposition, with member of opposite party; with defendant|
|Sapratipakshi hetvaabhaas||counter aspect hypothesis fallacy,|
|Sapratisthita pratyeka||Support individual body|
fear relating to this life ihlok, fear of the future life parlok, fear of being without protection arakshaa, fear of disclosure of what is kept in secret agupti, fear of pain vedanaa, fear of accident akashmaat, and fear of death, mrutyu.
|Sapta vyasana||Seven habituations|
seven types of evils: hunting, eating meat, drinking, stealing, gambling, lying and prostitution, sexual looseness.
|Sapta-bhangi-nyaaya||Seven conditional modes of predications|
|Sapta-tatva||Seven categories reals|
|Saptabhangi|| [Jain logic] the seven ways of considering things; the seven limbs of Jain.the theory of seven predications, seven combinations, seven|
modes, a statement in seven different ways, theory of seven fold predication consisting in various way of affirmation and negation regarding any substance. The law of sevenfold predication consists in using seven sorts of expression, regarding one and the same thing with reference to tis particular aspects, one by one, without any inconstancy, by means of affirmation and negation, make either separately or together, all these seven expressions being marked within some respect. (Ref: Pramaan Naya Tatvalok 4/14)
To understand and to explain the real nature of a substance, this seven predications are very important. One understands the nature of a substance and thereby he understands welfare of the soul- aatma hit-.
refers the thing as whole refers thing as part
SaptBhangi relates to synthesis* Naya has relation to analysis**
synthetical method of knowing a thing analytical method of knowledge
* Synthesis means – combination, union,blend, mixture, compound, fusion, composite, unification
**Analysis – analysis is the process of braking a complex topic or substance in to smaller parts so as to gain better understanding.
There are seven ways one can describe a substance.
1: Syaat asti – perhaps it is ( under certain circumstances) 2: Syaat Naasti – perhaps it is not.
3: Syaat Asti Naasti – perhaps it is and it is not (under certain circumstances) 4: Syaat Avaktavya – perhaps it is not expressible in words.
5: Syaat Asti Avaktavya – perhaps it is and is not expressible in words
6: Syaat Naasti Avaktavya – Perhaps it is not and is not expressible in words.
7: Syaat Asti Naasti Avaktavya- perhaps it is and it is not and is not expressible in words
1: Statement of affirmation made singly. 2: Statement of negation made singly
3: Statement of affirmation and negation made conjointly, but in such a way as to avoid inconsistency which can be done by making the affirmation and negation one after the other.
4: Statement of indescribability arising from making affirmation and negation conjointly, and also simultaneously, thus involving a contradiction which can be got over by making the statement of indescribability. – one cannot describe affirmation and negation together at the same time.
5: Statement of affirmation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet without running in to absurdity of self contradiction, being added to the former affirmation.
6: Statement of negation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet without running in to absurdity of self contradiction, being added to the former affirmation.
7: Statement of affirmation and negation and indescribability made conjointly, but successively joined with that of indescribability arises from combining affirmation and negation simultaneously and yet without absurdity of self contradiction.
Saptabhangi can be expressed in two forms: Pramaan Saptabhangi and Naya sapta bhangi.
Pramaan saptabhangi: from one property to explain the whole substance. From certain perspective a substance is present and from certain perspectives absent, and from certain perspectives can be told from affirmation as well as negation aspects and from certain aspects it can not be expressible. In pramaan saptabhangi one has not clearly mentioned the consideration point- apekshaa. It simply says “ from certain perspectives”.
In this pramaan saptabhangi one uses the adjectives as “besides, also, moreover”
Naya saptabhangi: From one property, to explain that property only. From self quartet a substance is present and from alien quartet is is absent and from self as well as alien quartet a substance is there as well as not there. In this way one can explain the seven predicament from naya aspects.
In Naya saptabhangi the consideration is made clear. In above example it shows from consideration of self and alien quartet.
In Naya saptabhangi one uses the affirmative word showing certainty, surety,
If you can say, what can you be able to say and if not been able to say then in what form: this needs to be explained.
A: One can say: this has three possibilities: 1:One can say about existence,
2: One can say about non existence
3: In sequence one can say about existence as well as non existence.
B: One is not able to express and that can be mentioned in four ways.
1: Existence and non existence both can not be expressed at all simultaneously.
2: Existence is expressible but at the same time one is unable to describe every thing simultaneously.
3: Non existence is expressible but at the same time one is unable to describe every thing simultaneously.
4: Existence as well as non existence both can be expressed in sequence but at the same time one is unable to describe every thing simultaneously.
Above seven things are mentioned with the word “syaat- from certain perspectives”
1:From certain perspective pot is there
2: From certain perspective pot is not there
3: From certain perspective pot is there and pot is not there. 4: From certain perspective pot is inexpressible
5: From certain perspective pot is there and also not expressible
6: From certain perspective pot is not there and also not expressible 7: From certain perspective pot is there and pot is not there and is not
Aachaarya Amrutchandra Dev in Panchaastikaay commentary says as follow: 1: A substance is said to have existence due to its own self innate quartet .
(dravya kshetra kaal and bhaav- innate quartet of substance, area, modes and quality.)
2: A substance is said not to have existence due to the self innate quartet of alien substance – par chatustay.
3: A substance can be expressed in sequence from its innate as well as alien quartet- swa and par chatustay
4: A substance is inexpressible from consideration of simultaneous presentation of self as well as alien quartet.
5: A substance can not be expressed simultaneously from following two aspects: its own innate quartet (affirmation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
6: A substance can not be expressed simultaneously from following two aspects: alien quartet (negation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
7: A substance is inexpressible from consideration of following three things: self quartet, alien quarter and simultaneously presenting self as well as alien quartet.
A question occurs that how come a given substance can be described from above seven different ways?
Aachaarya Jaysen in the commentary of Panchaastikaay stanza 14, gives the following answer.
A person can be father, son, nephew, husband, grand son etc together. A substance can be having existence, one, eternity, etc different predicates- dharma. Similarly a given substance can also be expressed in above seven different ways. When one accepts the predicate of thing to be present then also he accepts the predicate that from negative perspective it is not there. Soul is present from soul’s perspective and is absent from matter perspectives. A substance can have infinite perspectives but from affirmation and negation perspectives only above seven differences are created.
Asti Naasti and Avyakta are three non associative divisions of saptabhangi. Remaining four are associative divisions. Out of these four, Asti- Nasti, Asti- Avyaktavya, and Nasti- Avaktavya are two associations divisions and last one of Asti-Naasti- Avyaktavya is three association division.
Why are there only seven divisions of saptabhangi? In Saptabhangi Tarangini scripture it says as follow:
Questions to be answers are of seven types only. There are only seven types of questions as the inquisitiveness- jignaashaa – are of seven types only. Inquisitivenesses are of seven types only as there are seven types of doubts. Why are the doubts seven types only? Because predicate -Dharma- is the object of the doubts. It is of seven types.
Questions->curiosity, jignaasaa ->Doubts, sanshay->predicate,dharma. They all are of seven types.
There are infinite types of predicates- dharma – present in a given substance. But from affirmation and from negation perspectives, they are divided in to seven types only.
Table for pramaan and naya saptabhangi:
Pramaan Saptabhangi- Theory of sevenfold predications from Comprehensive knowledge perspectives: Naya Saptabhangi- Theory of sevenfold predications from partial point of view perspectives:
From comprehensive knowledge perspectives, it illuminats the nature of a given substance in complete form. From partial point of view perspectives, it shows the nature of a substance from a given stand point of view.
When these seven forms show the complete form of a given substance- sakalaadeshi- then it is pramaan saptabhangi When these seven forms show partial form of a given substance- vikalaadeshi- then it is known as naya satpabhangi.
From perspective of a single predicate- ek dharma dwaaraa- when the whole substance is accepted – grahan karnaa – then it is comprehensive knowledge- pramaan. This is known as sakalaadesh. When one makes one predicate as principle thing- ek dharma ne mukhya karine- and makes others as secondary – gauna- then it is known as partial point of view. This is also known as vikalaadesh.
“Syaad asti- affirmation from certain perspectives” is the sentence from comprehensive knowledge point of view. It gives the message for complete thing.”स्यादिस्त” यह प्रमाण वाक्य सम्पूणर् वस्तु का बोध देता है “Syaad Astyev dravyam- From certain perspectives affirmation is present in a substance for sure”. This type of a sentence from partial point of view shows the one predicate – dharma- of a substance.”स्यादस्त्येव द्रव्यम्” यह नय वाक्य, वस्तु के एक
धमर् का बोध देता है
In a comprehensive knowledge sentence, word “syaat- from certain perspectives” is used. In a naya sentence “evkaar- affirmation” word is used.
Here a word”भी-પણ- Bhi -besides, also”is used. Here the word “ही-Hi-જ-Indeed, surely” is used.
For example: a substance is “also” present from For example from self quartet point of view a
affirmation perspectives.इसमें “भी” का प्रयोग िकया जा substance is indeed present affirmatively.इसमें “ही”
जाता है. जैसे , वस्तु कथंिचत अिस्त रूप है का प्रयोग िकया जाजाता है. जैसे, स्व चतुष्ट्य की अपेक्षा वस्तु
If one does not clearly mention the reference- apeksha- then “syaat- kathanchit- from certain perspectives” word is used. For example; A substance is having existence from certain perspectives. By showing reference one shows the principle thing for a given predicate- dharm ki mukhyataa se kathan hai-. For example: from self quartet point of view, the substance has existence.
(Ref: Nay Rahashya book by Abhaykumar Pandit: from panchaastikaay stanza 14 tikaa)
|Saptabhangi||Theory of seven aspects; Seven donation fields|
|Saraag||with inclination of attachment.|
|Saraag chaaritra||right conduct with passion or delusion.|
|Saraag chhadmasth||soul from 4th to 10th spiritual development stages.|
|Saraag samyagdarshan||right faith with auspicious attachment.|
|Saraag sanyam||self control with slight attachment.|
|Saraag shraman||saint with auspicious attachment.|
|Saraaga charitra||Attachmental conduct|
|Saraaga sanyama||Attachmental restraint|
|Saraaga sanyamadiyoga||Attentiveness towards attachmental restraint|
|Saraagi bhaav||ashuddh bhaav, impure inclinations.|
|Saraga bhakti||Attachmental devotion|
|Saralataa||simplicity, straight forwardness.|
|Saraswati||Goddess of knowledge, teaching and learning|
Jain idol of goddess sarswati represents, omniscience, divya dhwani or devine voice, the jain scriptures by Ganadharas, bhaavashruta knowledge or knowledge attribute of soul.
|Sarg||utpaat, origination. utpatti, shrushti|
|Sarira bandha||Physical bond: body-bond|
|Sarira nama karma||Physique making karma of body|
|Sarira, paryapti||Body completion|
|Sariri||Embodied; Soul; Incarnate|
|Sarthak||Successful; Fulfilled; Accomplishment; Fulfilment|
|Sarva brahm||soul knowing everything about the nature of whole universe.|
|Sarva sadharmya||Complete similarity|
|Sarva Shrut Gnaan|
knowledge of all 12 cannons of scripture by the scriptural knowledge, total sacred knower. He is also known as conventional sacred knower vyavahaar shrut kevali
Acharya Pujyapaad created tikaa on Tatvarth Sutra. He was there in 5th century.
|Sarvagata sreni||Line passing through whole space.|
|Sarvaghati karma||All-destructive karma|
|Sarvaghati-spardhaka||All-destructive karmic super-variform|
|Sarvagna||Omniscient lord; All knowing|
|Sarvagna shakti||power of knowing every thing.|
During a resolution phase pachchakhaan: If I am not able to remain in equanimity state or there is need for medication etc. types of fault pachchakhaan: If I am not able to remain in equanimity state or there is need for medication etc. types of fault
intention of dissociation from every thing, intention of getting dissociation from inclination of attachment.
|Sarvasangrahitpanu||state of dissociation from every thing.|
|Sarvathaa||in all ways, in every way; in any way.|
|Sarvato- bhadrika||Fourfold quadruple Jina image|
|Sarvausat||Seed word, Exclamatory invocation.|
|Sarvoday||beneficial to all.|
|Sarvotkrust||best of all, supreme adobe of.|
|Sasa-sringa||Horns of hare|
|Sasaadana samyakdrasti||Spiritual stage of mixed taste; 2nd stage; Lingering faith stage|
|Sasguna-chchhadana||Overlooking the merits|
|Sasthi karaka||Genitive case; Possessive case|
|Sasthi tantra||Saankhya philosophy|
|Sasthika paddhati||Sexagesional system|
|Sasvadana||Spiritual stage of mixed taste; 2nd stage; Lingering|
|Sasvata anagata||Eternal future|
(1) Real Existence, at any time of permanence and
creation is called ‘Sat ne’ which is with destruction;
(2) Reality i.e self existing entity (3) It is a reality, which refers to the origination, the destruction and the permanence of the state of a thing; (4) Param Tatva or supreme element i.e self or soul; (5) Existence, being, existent, the real entity, existence
is characterized by origination, cessation and permanence, truth, reality, existence, essence.
|Sat kathaa||Religious narrative; Religious tales|
|Sat swarupa||(1) One’s own nature; (2) The quality of being; (3)|
|Sat/artha/vaastu||Existence; Existent; Real; Substance|
|Sata prtjaltva||200-900 versed|
|Sataka||Centenad; 100-versed; Chapter, Garments (man,woman)|
|Satjiva nikaaya||Six-fold living beings|
|Satkaara-puraskaara||Honor and reward|
|Satkatha||Religious narrative or tale|
|Satsang||company of a noble person|
|Satsanga||Company of a noble person; Association with|
|Satt||existence, being, existent, the real entity, the eternal substance, existence is characterized by origination, cessation and permanence, essence, when existence is mentioned from substance perceptive then it is known as sat.|
|Satt dravya lakshanam||eternity is the nature of a substance.|
|Satt sambaddh||related to the eternal substance.|
|Satt swarup||the quality of being, existence, own nature.|
|Satt Utpaad||origination from real entity.|
(1) Existence; (2) Inoperative state of existence, dormancy; (3) Satta, satva, samanya, dravya,
|Satta mahaa avaantar||existence total individual.|
|Satta swarup||nature of existence, form of existence.|
|Satta swarupa||Nature of existence; Form of existence.|
|Sattaa||inoperative state of existence, dormancy.|
substance, existence, essence, substantiveness, attributes Satta, satva, truth reality, existence, essence , samanya, dravya, vastu, arth, vidhi are having same meaning as satta., nature of existence. Satta is bhaav and vastu bhaav vaan chhe.
existence, essence, vital energy: clarity (according to sankhya), buoyant, light, illuminating, knowledge, and happiness, pure, steady, goodness, joy, astitva, existence, reality, being, existence, entity, true essence, spiritual essence, hovaa panu, sat mean existence hovu and tva means panu, essence, essence of existence
Living being, Strength, Isness, Existence (of karma). existence, essence, vital energy; Animate matter; Truth Good
|Sattva panu||attributes of a substance.|
|Satya vrata||Vow of truth; Minor vow of truth; Anuvrata|
|Satyaarth||real thing, real meaning, reality, right meaning.|
|Saudharma loka||See Kalpas|
|Saukhya||happiness; good health.|
|Savadya vritti||Sinful propensity|
with maladies, with emotions, with agitation, with passion, deviation from any natural state, with alteration from natural state, with agitated mind,
Agitated mind; Disturbed nature; Alteration from natural state; See also vikar
determinate, determinate perception, optional; doubtful; in which the distinction between subject and object or between knower and known remains.
|Savikalpa||Determinate; With thoughts|
|Savikalpa charitra||Determinate conduct|
|Savikalpa dasha||determinate condition|
|Savikalpa dashaa||Determinate condition|
|Savikalpa swasamvedan||determinate direct self consciousness|
|Savikar chaitanya parinama|
Soul’s mode with altered state; Soul’s mode with disturbed nature; Soul’s unnatural state
Mature karma’s disintegration; Matural shedding, Matural wearing off/dissociation
|Savipak nirjara||mature karma’s disintegration, ripened disintegration,|
|Savitarka||Accompanied with examination and reasoning.|
syllabary language.(human beings language is Saxari and animal’s language is niraxari)
|Sayan avastha||Sapine state|
|Sayoga kevali||Omniscient with activity|
|Sayogi jin||an omniscient possessing physical presence.|
an omniscient possessing physical presence, omniscient with vibration of His space points, Omniscient with physical body.
|Sayyasana||Bed and accessories.|
|Senaa||armour. f. army; multitude.|
|Senaapati||commander of an army; commander in chief; generalissimo.|
|Sendriya||With senses; Sensed|
|Sesavata||Inference by remainder, Excretory action.|
|Setia||A measure unit, 2 pasati.|
service, to serve, “Sa” and “Ev”, worship, homage, reverence, devotion. to follow the order of one’s guru.
serving; service; taking (of medicine, tonic, etc.); hatching (eggs), incubation, consumption, enjoyment, honoring, worshipping, reverence, adoration, devotion, fondness, indulgence
|Sevarta/chedavratta-sanhanana||Ligatured osseous structure|
|Sfuran||to manifest, unmesh.|
|Shaamak||that allays, calms, pacifies; tranquilizing.|
|Shaant ras||peaceful nature of the soul.|
|Shaardulvikridit||kind of Sanskrit metre containing 19 syllables in a line.|
|Shaastra||scripture, religious treaties.|
|Shaastra Gyaan||scriptural knowledge|
|Shaastra taatparya||scriptural meaning|
yog by scriptures. It shows intensity of saadhak to follow the scriptures but has no insight of his own. He is not self dependent in the matter of reaching the goal not has he the insight for it.
|Shaastraarth||religious interpretation, doctrinal debate|
|Shaastras||Jina-vani; Books containing Omniscient's|
preaching; Religious Books; Education
|Shaata||Feeling of content|
|Shaata aavashyaka||Six essential duties of jaina saints/house holders.|
|Shaata anaayatana||Six reasons of false belief|
|Shaata guna hani vruddhi||Finite of infinite increase and decrease in indivisible particles of six kinds|
|Shaata kaya||Six kinds of body forms of living beings|
Six kinds of basic development of being eg aahaara, sharira, indriya, swasoswas, bhaasa and mana
feeling of content, alleviation, pacification; satisfaction (of hunger, etc.); quietude, peace.
|Shaatan karavu||to reduce, to remove, to destroy.|
young of any animal, dead body, cadaver, Shaataa vedaniya karma pleasure producing karma. Shabdaabhaas fallacy of verbal testimony, Shabdaadwait a doctrine of monism non duality.
a word having its meaning, samaysaar etc holy scriptures, supreme words revealing truthfulness of all objects.
|Shabd Bhed||differentiation between words.|
|Shabd bodh||verbal knowledge|
|Shabd Gaarav||pride related to clear pronunciation|
|Shabd gnaan||verbal testimony,|
|Shabd kosh||a dictionary,|
|Shabd lingaj||a type of verbal scriptural knowledge|
they reveal the significance of words, a view point related to grammatical uses of words, verbal view point,
|Shabd nirupan||description of sounds|
|Shabd Praamaanya vaad||doctrine of speech as valid knowledge|
|Shabd Pramaan||truthfulness of scriptures, verbal testimony|
|Shabd vaishrashikaa praayogika||sound: natural experimental|
|Shabda aagam||see shabd samay.|
spiritual knowledge, supreme revealed sound, reverential sound of omniscient lord, divya dwani, spoken or written words about complete nature of the universe is shabd brham.
system of philosophy or scripture, the scriptural message transmitted verbally or by written words showing only passionless state, shabd aagam,
thought transition which occurs in purest meditation, thought transition occurring in pruthaktva vitark vichaar type of pure meditation,
an infraction sending one’s voice out beyond set limits of any self purpose, one of the fallacies of the vow of restriction on moving beyond the set limits of areas in which one sends the words beyond the set limits, desh vrat no ek atichaar, indicating one’s intention by sound.
|Shabdaarth||meaning of a word.|
|Shabdatva||universal wordness, condition or nature of logic,|
motionless state, state of absolute meditation, state of 14th spiritual development stage
|Shaili||mode, fashion; style, interpretation of language.|
|Shakshi||witness, eye witness; the soul (as seer). f. testimony, evidence.|
|Shakshi bhaav||inclination of witnessing, state of witnessing.|
strength, power; ability; mother goddess; energy; kind of missile, vitality. power, potency, virtue of donor, efficiency.
illustrious personages 24 tirthankar, 12 chakravarti, 9 each of baldev, narayan and pratinarayan. Total 63.
|Sham||restraining the mind from passions and other evil tendencies|
|Sham||Restraining; Restraining the mind from passions and other evil tendencies|
|Shanagaaravu||decorate; put on ornaments; beautify.|
the inclination that the fact which are been told may not be true. conch shell; conch form lines at the extremities of fingers; block head.
|Sharanam||Come to shelter|
body. three types. 1: material non living body jad sharir like gross body, fluid body, karman body, assimilative body, electric body. 2: deluded body chaitanya nu vikrut sharir like the deluded form of the soul substance. Soul’s auspicious inauspicious inclinations. 3: Pure conscious ness body chaitanya body. Soul’s pure nature of the self. gnaayak bhaav, param swabhaav
six orthodox schools of Indian philosophy. They are Nyaya, Vaisesika, Sankhya, Yoga, Mimansa and Vedanta.
|Shata anayatan||six reasons of false belief.|
six essential duties of jaina saints/house holders.householder has six essential duties: worshipping god, serving monks, self study, self restraint, austerity and charity. Jin puja, guru sevaa, swadhyaay, sanyam, tapa and daan. (padmanandi panch vishanti chapter 6 verse7)
|Shata darshan||six kind of philosophies.|
|Shata dravya||six universal entities.|
|Shata guna haani vruddhi|
six kinds of finite of infinite increase and decrease in indivisible smallest part of a mode, six kinds of increase and decrease in avibhaag pratichchhed of a mode
|Shata kaarak||six kinds of causes|
|Shata kaaya||six kinds of body forms of living beings.|
|Shata karma||six occupations of livelihood instructed by lord rushabhdev.|
|Shata khanda||six parts of Bharat kshetra.|
six kinds of basic development of being eg ahar, sharer, indriya, swaasoswas, bhasa and maan.
|Shata paryaapti||six kind of basic development of beings.|
|Shata rasa||six perticular type of delicacies.|
|Shata vidha aahaar|
six kinds of intake of food e.g. karmahar, nokarmahar, kavalahar, lepyahar, ojahar, mansahar.
|Shatakaraka||Six kinds of causes|
|Shauch||cleanliness, purity; purification; evacuation of bowels.|
|Shaucha||Purity greed Self contentment|
|Shekhi||Boastful show of courage i.e. bravado|
a union, an association, a figure of speech containing two or more meaning of the word
A type of inference which is based on distinctions of pervasion (vyaapti). This type of infernce proceeds from a perceived effect to an unperceived cause. e.g when one infers, on the perception of a river in flood, that it was raining heavily in the mountains which feed the river. It is essentially negative in character as it is based on the co absence of major term (saadhya) and middle term (hetu).
|Shhada||Six or group of six|
|Shikhaamani||jewel on the top of the crown.|
|Shikhar||peak, summit, top|
|Shiksha vrata||trainee’s vows.|
(1) Vows for householder, which prepare and train a householder for the eventual muni life; (2) Teaching how to observe munivrata or vows for monks and
prepare for eventual monk life; (3) Trainee’s vows
virtuous and moral conduct, nature, disposition; conduct; character; chastity (in woman). a. having the nature of, disposed to.
|Shinshap||kind of black tree giving timber, dalbergia latifolia; its wood, sisam|
|Shishtaachaar||good manners, respectable conduct|
|Shithilaacharee||Person of loose conduct|
manifestation of stable condition of the soul, pure soul, nirupardrav dasha pragati chhe jene, without calamity, auspicious; good, beneficial. m. God Shiva; third member of Hindu trinity. n. good, well being, welfare, weal, Soul is pure and is like a siddh soul. To have the purity generated in this soul is known as shiv. (MMP adhyay 9 mangalacharan).
|Shiv Bhup||siddh bhagwaan, the liberated soul, (MMP adhyay 9 mangalacharan).|
|Shiv panth||path to pure soul|
|Shiv tatva||soul, supreme element|
|Shiv tatva||Soul; Supreme element|
moksh maarg, path to liberation, right faith, knowledge and conduct, (MMP adhyay 9 mangalacharan).
(1) Manifestation of stable condition of the soul, pure soul, nirupardrav dasha pragati chhe jene, without calamity; (2) Moksha, liberation Siddha Shivapada Siddha status i.e. liberated status of soul
|Shivkaar||helps achieve liberation.|
|Shlesh sambandh||close relations., togetherness.|
|Shmashaan||crematorium, cemetery; burial ground.|
|Shobhaa||beautiful appearance; beauty; reputation; dignity|
|Shobhaayamaan||beautiful, elegant; shining, splendid.|
|Shodhaka||Explorer; Ddiscoverer; Inventor|
|Shok||sorrow, grief; lamentation; mourning.|
|Shraavak||male house holder|
|Shraavak||householder Shravan listening|
(1) Layman aspirant of the moksha;
(2) Householder; (3) A Jain male householder following the priniciples of Jainism
|Shraavaka and Shraavika||Man and woman householder|
|Shraavikaa||female house holder|
faith, reverential belief, reverence, faith in the eternal true nature of the soul. shraddha is non relativistic in nature, Shraddhaa is primary abstract comprehension nirvikalpa. Similarly, darshan is also non relativistic in nature and is in the form of primary abstract comprehension.
|Shraddhaa||Belief; Faith; Ttrust|
|Shraddhaa guna||Belief attribute|
|Shraddhaan||reverential belief, veneration, pratiti, anubhav,|
|Shraddhaan vaad||philosophical doctrine,|
|Shraddhaavaan||one possessing right faith, or reverential belief,|
monk involved in austerity 7th gunasthanak, jain saint involved in austerities, monk, omniscient lord,
(1) Ascetic One who has renounced comfortsand pleasures; (2) One who believes in self-help or self-endeavors for their spiritual progress and
liberation; (3) The follower of Jain religion (4) Monk involved in austerity 7th gunasthaanaka, Religious striver
It represents omniscient as the wealth of the soul; Mister; ‘Sir’ a respectable address for man
arithmetical and geographical progression, series, class, division. Shreni baddha sequential, the dwelling and aboding places of hell and heaven.
|Shreni marg||two particular stages. upsarg and kshapak shreni.|
meritorious, auspicious, a type of heavenly deities. one division of lokantik dev
|Shri||A prefix used to indicate respect|
|Shrotra indriya||ears, hearing organ of the body.|
|Shrotraj matignaan||sensory knowledge acquired through listening the speech.|
|Shrotriya||one who has thoroughly studied the scriptures|
knowledge obtained by study, testimony, scriptures, learnt, ascertained,understood, that which was heard by revelation, sacred knowledge, scriptural knowledge.
|Shrut Bhaavanaa||a kind of auspicious reflection.|
scriptural knowledge, sensory cognitive knowledge, The consciousness that knows other objects in connection with objects known with the help of sensory knowledge is known as scriptural knowledge; sacred knowledge.
mati gnaan dwaaraa jaanelaa padaarth naa sambandh thi anya padaarth ne jaan naar gnaan ne shrut gnaan kahe chhe.
The knowledge which is acquired with the help of physical senses and then through the known subject, to know other objects is known as scriptural knowledge- shrutgnaan, sacred knowledge, knowledge associated with contemplation of the scriptures and input received through senses.
There are two types: Arth linganj and Shabd lingaj.
Arth Lingaj shrut gnaan: To know an object and then to know whether it is beneficial or detrimental is known as Arth Lingaj shrut gnaan, or to know the presence of fire when one sees smoke is also known as Arth Lingage Shrut Gnaan. The second name for this knowledge is also known as Anumaan gnaan. Shabd Lingaj Shrut Gnaan: A person hears something or reads something and then obtains knowledge of the object is known as Shabd Lingaj Shrut Gnaan. This is again of two types: Alaukik – supernatural and Laukik- ordinary.
Laukik Shabd Lingaj Shrut Gnaan- one ends up obtaining Shrut Gnaan through an ordinary person’s spoken words.
Alaukik Shabd Lingaj Shrut Gnaan: One ends up obtaining Shabd Lingaj Shrut Gnaan through the a true person’s ( person who never speaks wrong thing) spoken words.
There are also two parts of Shrut Gnaan: Dravya shrut and Bhaav shrut. Dravya shrut:Knowledge present in 12 angs and 14 purvas knowledge is known as Dravys Shrut.
Bhaav Shrut Gnaan: The mode of knowledge that is generated by a living being through the medium of dravya shrut is known as Bhaav Shrut Gnaan. The Pure passionless state- nirvikaar – self experiencing generated through dravya shrut is known as bhaav shrut gnaan.
Shrut agnaan: The message through the scriptures through which one is unable to generate the highest truth, ultimate reality, transcendental reality- parmaarth- is known as Shrut agnaan.
Kushrut Gnaan: The Shrut Gnaan which is associated with the fruition of the deluding karma is known as Kushrut Gnaan.
Shrut Gnaan 20 subtypes: 1: paryaay
2: paryaay samaas
4: Akshar Samaas
6: pad samaas
8: Sanghaat Samaas
10: Pratipatti Samaas
12: Anuyog Samaas
13: Praabhrut Praabhrut
14: Praabhrut Praabhrut Samaas 15: Praabhrut
16: Praabhrut Samaas
18: Vastu Samaas
20: Purva Samaas
(Ref: Dhavala part 6 page 68/22)
knowledge with partial point of view- nayaashrit and also beyond partial point of view – is shrut gnaan.
|Shrut Gnaani||one well versed in scriptural knowledge.|
|Shrut guru||spiritual preceptor.|
scriptural omniscient, knowing master of scripture, great saints, well versed in whole scriptural knowledge. full knowledge of all scriptures along with self realization, knowing masters of scriptures, knowing masters of sacred knowledge, One knowing all 12 cannons of scriptures with his scriptural knowledge and thereby also knowing the eternal true nature of the soul is known as shrut kevali. There are two types: nischay shrut kevali and vyavahaar shrut kevali. One who knows the soul directly with his sacred knowledge, shrut gnaan , is known as nischay shrut kevali. one who knows all twelve cannons of scriptures, ends up knowing the eternal innate indivisible true nature of self. this state is known as Vyavahaar shrut kevali. Even one is not well versed with all twelve cannons, but with whatever sacred knowledge shrut gnaan he has and now he ends up experiencing the eternal true nature of the innate soul substance then also he is known as conventional sacred knower. vyavahaar shrut kevali, vyavahaar bhaav shrut gnaan.
12 specified parts of scriptural knowledge, dwadsang shrut. Shrutavataar the basic tradition of omniscient and shrutkevali after lord Mahavir. Shrutdhar amnaay tradition of great saint possessing scriptural knowledge Shruti hearing, something heard, revelation,
(1) Literal; (2) Scripture; (3) Knowledge obtained by study, testimony, scriptures, learnt, ascertained,
understood, that which was heard by revelation, sacred knowledge.
|Shruta gnaana||(1) Scriptural knowledge; (2) Sensory knowledge|
(1) Saints who have perfect knowledge of all the scriptures; (2)Sscriptural omniscient, knowing master of scripture, great saints, well versed in whole scriptural knowledge.
|Shruti gamya||knowledge acquired by something heard.|
|Shubh upyog||gracious attention|
soul’s auspicious manifestation of consciousness, virtuous activity, virtuous conduct, auspicious and right conduct.
Gracious attention; Soul’s auspicious manifestation of consciousness; Virtuous activity; Virtuous conduct; Auspicious and right conduct
|Shubha bhava||auspicious disposition, auspicious sentiments.|
|Shubha raga||gracious attachment|
|Shubha-bhaava||Auspicious disposition; Auspicious sentiments|
|Shuchi||Pure clean holy|
|Shuddh bhaav||pure dispositions,|
|Shuddh bhaav rup||having form of pure dispositions,|
|Shuddh chetanaa||experiencing of the pure knowledge.|
|Shuddh dravyaarthi naya|
shuddh dravya ki prayojan ki drasti se The vision aim is for motive for pure substantial perspectives.
|Shuddh Jivaastikaay||all knower soul substance, pure state of the soul., shuddh bhaav.|
|Shuddha bhaav||pure positive aspect, pure disposition|
pure point of view, part of the right knowledge (samyak gnan) which knows the eternal knower (pure soul substance) trikali gnayak. Trikali gnayak ne jannar samyag darshan no ansh, Eternal pure soul, passionless mode which knows the eternal knower,stand point related to purity believing soul as a supreme one, pure point of view. Samyag darshan paryaya or the suddh naya kaa vishay is one and the same thing.,Bhutarth naya is same as suddh naya.
|Shuddha nischaya naya|
a view point believing the pure soul. absolute pure partial point of view, saakshaat shuddh nishchay naya – A view point believing in complete pure soul. The partial point of view which makes it subject as the indivisibility of attributes with soul in pure form "जो निरुपािधक गुण गुणी को अभेद रूप से विषय करता है वह शुद्ध निश्चय नय अथार्त साक्षात शुद्ध निश्चय नय कहा जाता है
Shuddh Nishchay naya: uses in the scriptures is as follow:
1: From absolute pure point of view, the soul is like the pure rock crystal" nirupaadhik sphatic "in which there is absence of anxieties of all of the inclination of attachment and aversion. (ref: pravachansaar tatparya vrutti tikaa parishisht)
2: From absolute pure point of view, the omniscient knowledge etc pure inclinations are known to be nature of the soul. (ref: panchaastikaay gaathaa 61, Jaysen Acharya krut tikaa)
3: From absolute pure point of view, the pure and indivisible nature of the omniscient knowledge and omni perception both are the characteristics of a living being. (ref: Brahad dravya sangrah gaathaa 6 tikaa)
4: Now the eternal pure state of the soul has been manifested in its full form.
Now soul will be residing in the adobe of siddha and will be enjoying super sensuous bliss will be there eternally. (Babu Jugal Kishorji “Yugal” Siddha puja Jaymaalaa)
5: Now incomparable bliss is going to be manifested. There is associated omniscient knowledge and perception, as well as pure vitality will also be present. This it self is the omniscience stage" Arhant avasthaa. ( Babu Jugal Kishor “Yugal” Dev Shastra Guru Pujan)
|Shuddha swabhava||pure inherent nature of the self, pure intrinsic nature of self|
|Shuddha upyog||pure attention|
|Shuddha-naya||Pure point of view|
State of pure passionless modification manifested in the absence of charitra moha karma
pure modes of perfect knowledge or perfect perception, pure consciousness of serenity, nischay ratnatray, absolute triple gems.
Upyoga untinged with any kind of passion and engaged in experiencing self-bliss.
|Shukla dhyaan||supreme and absolute meditation|
|Shukla dhyaan||genuine concentration, pure concentration, white concentration,supreme and absolute meditation.|
|Shukla dhyaana||Genuine concentration, pure concentration, white concentration|
empty; non existent; unconscious; vacant; devoid of, without. n. zero, dot, cipher; vacuum; non existence; Brahma.
|Shushk gnaani||dry knowledge without any internal affection|
ready; accomplished, completed; obtained, acquired; successful; proved, established; expert, proficient, (in); who has attained supernatural power(s); emancipated. m. yogi or ascetic who has acquired supernatural powers or attained emancipation or moksha, liberated soul.
Places where Tirthankaras attained Salvation e.g Pavapuri Sammed Shikhar Girinar etc. The place thus is the place of pilgrimage.
|Siddha silaa||Rock of the salvated, Abode of the salvated.|
(1) Liberated Soul an oniscient without corporeal body Supreme Soul; (2) One who has achieved complete liberation from cycles of births and deaths, and now in muktishila; (3) Salvated; (4)
demonstrated or established conclusion or proposition, theorem, doctrine, principle, well reasoned treatise
scripture that leads one to liberated state. Siddhaant Shaastra scriptures related to principles.
Liberated souls who reside in the topmost region of the spheres called Siddhasilaa.
Diagram is the circle of the Siddha, the omniscient one consists of a stylized lotus with eight petals. It
is also called Navadevata
|Siddhagati||Destinity if the salvated|
|Siddhaguna||Eight qualities of the salvated|
|Siddhahood||Supreme state of Soul|
|Siddhasvarupa||Without body and without form|
|Siddhi||accomplishment; completion; fulfillment; proof; success; attainment of fruit; final emancipation; any of the eight supernatural power got by yoga, viz. wife of God Ganesha.|
The state of Siddha; Achievement; Fulfillment; Phenomenal Ability to perform extraordinary
unnatural and devine tasks
|Siddhi siddh||one who has obtained perfection, one who has obtained liberation.|
|Siddhi yogic||Power; Accomplishment; Salvation|
|Sidha loka||Sidha loka World of the salvated.|
|Sidhdha||liberated soul, ready; accomplished, completed; obtained, acquired; successful; proved, established; expert, proficient, (in); who has attained supernatural power(s); emancipated. m. yogi or ascetic who has acquired supernatural powers or attained emancipation or moksha.|
established truth, final conclusion, epitome, riddles, Siddh thayelo Ant means dharma. Siddh thayelo dharam.
|Sidhdhaanta||Established truth; Final conclusion; Epitome; Riddles|
|Siksa vrata||Supplementary vows; Educative vows|
|Sila||Moral vows; Supplementary vow|
|Silavratesu-anatichaara||Non-violatary observance of conduct|
|Silpa||Arts and crafts|
|Sinhaasanasth||sitting on a thron e, ruling.|
|Sinhaasanrudh||sitting on a throne, ruling. Sip|
|Sisam||kind of black tree giving timber, dalbergia latifolia; its wood.|
|Sita sparsa||Cold touch|
|Sitapata||A sect of Jains; White clad sect|
|Sithila aachara||Slack conduct; Lax conduct|
|Skandha||aggregate of molecules. six types: 1:Extremely coarse – sthul sthul: stone and wood etc. when they are broken then can not be united again by themselves.|
2: Coarse – sthul: Milk, water etc separated but can unite without any help.
3: Some what coarse and some what fine – sthul sukshama: The sunlight, shade, moon light, darkness etc. One is not able to split them. One is not able to grab them with his hands.
4: Suksham sthul – somewhat fine with element of coarseness: The objects of the four senses of touch taste smell and hearing are even though are known by skin, tongue, nose and ears but still cannot be perceived by eyes and that is why they are sukshma sthul in nature.
5: Shukshma – fine: The matter particles of the karma are fine in nature and can not be perceived by any of the physical senses.
6:Shuksma shukshma – extremely fine: Finer than the karma particles are extremely fine in nature. The aggregate molecule with two or more atomic matter particles are extremely fine in nature. They are finer than karma particles. (Ref: Niyamsar stanza 24)
|Skandha||(1) Molecule or Agrregate of molecules; (2) Aggregate, Plant stem.|
|Skandha desa||Half aggregate (part)|
|Skandha pradesa||Quarter aggregate|
|Slokaarth||verbal meaning of the verse|
|Slokarth||Verbal meaning of the verse|
|Smaran||remembrance, memorization, recollection, memory, remembering, recollecting; recollection; reminiscence; memory; memorizing; mental recitation of the Lord's name.|
|Smarana||Recollection; Memory; Remembrance; Memorization,|
|Smriti samanvahara||Repeated thinking|
|Smrtyantara dhyaana||Memory loss; Forgetting|
|Smrtyanupasthapana||Lack of memory|
|Smruti||recollection, remembrance; memory; book, code, of laws and institutes, [Buddhist psych.] wakfulness and discrimination.|
|Snaat||one who has taken bath|
|Snaatak muni||see muni.|
|Snaatak muni||One who have destroyed all his obstructive karma. He is at 13th spiritual development stage. One also has to consider the 14th stage soul too.|
|Snaataka||Omniscient in 13th stage|
|Snaatraabhishheka||The bathing ceremony of just born baby lord on|
|Snaatrapuja||Image worship with sacred bathing|
|Snapana jina image||Image bathing|
|Sneha||Snehana Viscosity; Essence; Gluey; Bodily contact; Water; Affection|
|Sneha pratibaddha||Affixed by gluey water|
|Snehana||Viscosity; Essence; Gluey; Bodily contact; Water|
|Snigdh rukshatv sthaaniya||sticky and non sticky type, snigdha and rukshataa samaan.|
|Snigdha||Smooth; Viscous; Positively charged.|
|Snigdha-ruksatva||Smoothness-roughness (of atoms); Positive- negativeness|
|Sodasika||Measure of liquids|
|Sola kaaran bhaavnaa||16 cause contemplations.|
|Sootra||A jain scripture written in ancient indian language|
|Sopaadhi||where there is expectation of alien object. upaadhi sahit,|
|Sopaadhik||association of soul with alien attachments, restricted by some conditions or limitations; qualified (by particular characteristics); attended by troubles or botheration.|
|Sopaana||Pagathiya or steps|
|Sopadhika||Association of soul with alien attachments, conditional, alien belonging.|
|Sopadhika chaitanya parinaama|
Soul’s mode due to association with alien attachement, atma’s parinam due to association with par padarth.
|Soumya||mild, quiet, gentle; pleasing; handsome|
|Spandan||quivering, shaking, throbbing; beat, throb.|
|Spardhak||fruition group is group of molecules of karmic matter which have the present and future capacity of fruition, group of aggregate of karmic molecules, collection of many varganaa is known as spardhak.|
|Spardhaka||Group of variform; Super variform.|
|Sparsh vishesh||particular type of touch.|
|Sparsha indriya||Touch; Contact; Sense of touch.|
|Sparshana indriya||Touch; Contact; Sense of touch.|
|Spashta||clear, evident; distinct; plain.|
|Sphatik||rock, crystal, quartz|
|Sprista||In contact; Touched; Contactile.|
|Sraavaka||Householder; Religious listener; Votary.|
Lay follower of the Jaina order, male and female. They are required to observe 12 vows (see Vratas) in order to be so called. Mere birth in a Jaina household does not entitle one to be called a sravaka or sravika unless s/he fulfills the 12 vows.
|Sraavaka pratimaa||Model stage for religious listener|
|Sraavakachaara||Religious listner’s discipline/conduct.|
|Sraavika||Female religious listener; Female votary|
(1) 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; (2) Monk, Non-vedic mendicants, Jain
monk, ascetic; (3) Religious striver
|Sramana paramparaa||Ascetic tradition; Strivera tradition|
|Sramana sangha||Order of Jain monks|
|Sramanopasaka||Ascetic-disciple; Ascetic’s votary|
|Sreni||Ladder; Series; Column/Progression|
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.
|Srivatsa||Lotus on chest; Auspicious lotus mark on chest.|
|Srotra||Organ of hearing; Ear|
|Srotra pragnana||Auditory perception|
|Srotrendriya||Organ of hearing; Sense of hearing.|
|Sruta||Scriptures; Hear; Oral tradition of scriptures|
|Sruta agnaana||Scriptures ignorance; False vocable/verbal knowledge|
|Sruta avarnavaada||Defaming/ill-speaking about scriptures|
|Sruta gnaana||Vocable; Scriptural; Vocable knowledge|
|Sruta gnaanavarana||Verbal/Scriptural knowledge-obscuring karma.|
|Sruta nisrita||Perception based on verbal symbol|
|Sruta panchami||Cremony of Scriptural Fifth; Gnaana panchmi|
|Sruta prosita||Sruta prosita Scriptural predilection|
|Sruta ramana||Scriptural testimony; Scriptural organ of knowledge|
|Sruta sthaavira||Elder scripturist; Scripture proficient|
|Srutaskandha||Section of texts|
|Stava||Philosophical hymns; Praising, hymns; Psalms|
|Steyanubandhi raudradhyana||Cruel (angeral) meditation for theft promotion.|
|Sthaana||Grade; Stage; Location; Station; Position|
|Sthaanakavaasi||Hall-dwellers, Svetambera non-idolator sect.|
|Sthaapanaa||to establish, storing, preserving, demonstration, installation, representation.|
|Sthaapanaa nikshepa||installation of a real form in to its artificial one, installation of real bhagwan in an idol form.|
(1) It refers to the stationery souls like Sthavara jivas, the earth and water-bodied beings, plant etc.;
(2) Immobile; (3) Static Immobile beings such as plants
|Sthaavara dasakaa||Immobile decad|
|Sthaavara hinsa||Injury to one-sensed (immobile) living beings|
|Sthaavira||Elders; Elder monk; Senior monks|
|Sthaavirakalpi||Elder’s order; Communedweller monks|
|Sthairya||stability, continuity, steadiness,|
|Sthanarha paddhati||Place value notation system|
|Sthandila||Dry ground; Hard ground|
Ritual act of asking a monk to stop for alms;
To establish, Storing, Preserving, Demonstration, Installation, Representation
(1) It is the dialectical form of understanding the nature of a thing by the recognition of the present state; (2) Installation of a real form in to its artificial
one, installation of real bhagwan in an idol form. (3) Representational posting, Symbolic posting,
Ritual act for rainy residence or alms.
|Sthir aashan||a stable posture of deep meditation.|
|Sthiraa drasti||In this stage there is experience of first glimpse of permanence. The achiever has light of discriminative knowledge.|
|Sthirtaa||serenity, one is stabilized in the true nature of the self and never come out of it. In lintaaa, one is engrossed in the true nature of self but does come out of it and goes back in it again. e.g. 6th and 7th spiritual development stages. it is known as lintaa. When one ascends the spiritual ladder shrenni then the soul is in stabilization state never come out of it again.|
|Sthit||standing firm, occupied with, engrossed by, devoted, addicted|
|Sthita||Standing firm; OIccupied with; Engrossed by; Devoted; Addicted|
|Sthiti||sthir rahena, to remain stationary, dhrovya, stable, takvu,state, condition; residence; presence; position, status; limit, duration of karma, circumstances,|
|Sthiti||Condition; Stage of duration of bondage of karma|
|Sthiti apasaran||Reduction in duration of bound karma|
|Sthiti Bandhaapasaran||Reduction of karmic binding to the soul.|
|Sthiti hetutva||instrumental cause in the stoppage of motion of a substance|
|Sthiti hetutva||Instrumental cause in the stoppage of motion of a|
|Sthiti kalpa||Ten types of code of conduct of a saint. व्यवहार साधू के 10 स्थित कल्प है : अचेलकत्व, उिद्दस्ट भोजन का त्याग, शय्याधर पिंड त्याग, वसित का बनवाने या सुधरवाने वाले के द्वारा दिए जाने वाले आहार एवं उपकरण का त्याग, राजिपंड का त्याग, कृति कमर् अथार्त साधुऒ की विनय शुश्रुसा आिद करना, व्रत का स्वरुप जिसे मालुम है उसे ही व्रत देना, ज्येष्ठ का|
विनय करना, प्रितक्रमण मासैक वासता, योग (Bhagwan Mahavir Hindi English Jain Sabda kosh page 582)
|Sthiti karan||re steadiness of one in religion a part of right perception, one of the eight parts of right faith, sustaining souls in right convictions, attainment of subtle position, ensuring steadiness of right faith and conduct for others who are prone to swerve from the path|
|Sthiti sthaan||karma get bonded and at that time the duration of bondage is decided. From minimal to maximum duration of karma bondage is known as sthiti sthaan.|
|Sthitikaran||stabilization in the religion|
|Sthitikarana||Stabilization in the religion|
|Sthul||gross, state of grossness.|
|Sthul abrahm||licentiousness, bad conduct,|
|Sthul chori||stealing to take some thing without permission.|
|Sthul jiv||one sensed living beings having gross body,|
|Sthul parigrah||ten types of external possessions of householders.|
|Sthul sthul||solid material which can not be rejoined on breaking|
|Sthul suksham||disappearance of bulky image of something which can only be seen like shadow, smoke, sunlight, etc.|
|Sthul vrat||to desist from killing, telling lie,stealing etc., a vow.|
|Stir bhaav||staable emotions or temperaments, stability of mental state.|
|Stir chitt||concentration of mind|
|Stir hraday||stable mind,|
|Stir naam prakruti||physique making karmic nature causing physical stability and strength while fasting or observing any austerity.|
|Stithi bandh||binding period of karma with soul.|
|Stithi bandh adhyavasaay sthaan||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|
|Stithi bandh sthaan||position of thoughts causing karmic binding, karma stay with soul in dormancy till maturation. On maturity, fruition occurs and then dissociation occurs. Duration of bondage of each karma is known s sthiti bandh sthaan|
|Stithi bhojan||one of 28 basic restraints of Jain saints, procedural taking food by standing without any support|
|Stithi ghaat||destruction of karmic time duration.|
|Stithi kaandak ghaat||A type of destruction of karmic state. It lasts for antarmuhurt only.|
|Stithi khand||Destruction of karmic binding with soul.|
|Stithi kshay||destruction of karmic state.|
|Stithi sankraman||transition of karmic states.|
|Stithi satva||existing state of karmic binding with soul.|
|Stithi satva sthaan||existing places of karmic states.|
|Stithi shakti||strength of karmic binding|
|Stithi tap||a type of austerity, one part of kaayaklesh austerity.|
|Stoka||A unit of time; 7 pranas; Little quantity/number|
|Storta||Philosophical hymns; Praising; Hymns; Psalms|
|Stri parisaha||Womenal afflication|
|Stri veda||Female libido|
|Strimukti||Female gender salvation|
|Stul rujusutra naya||a view point related to the gross momentary state of something like body etc.|
|Stuti||eulogy, praise, commendation, laudation, valediction, a hymn of praise|
Eulogy; Panegeric; Praise to Lord; Commendation; Laudation; Valediction; A hymn of praise
|Subha bhaava||auspicious sentiments.|
|Subha bhaava||Auspicious sentiments|
|Subha yoga||Auspicious incidence|
The Naama karma which brings auspicious bodily organs, sweet melodious sound, fame etc., to an individual.
|Subhaasubh bhaava||meritorious and demeritorious sentiments.|
|Subhaasubh vrutti||auspicious and inauspicious thoughts|
|Subhaasubha bhaava||Meritorious and demeritorious sentiments.|
|Subhaasubha vritti||Auspicious and inauspicious thoughts|
|Subhikshata||abundance of food|
|Subhikshataa||Abundance of food|
|Suchi||pure; holy, sacred. f. purity; sacredness.|
|Suchyangula||A unit of length|
|Sud||bright half of lunar month.|
|Suddha bhaava||Pure positive aspect; Pure disposition|
Part of the right knowledge (samyak gnan) which
knows the eternal knower (pure soul substance) trikali gnayak. Trikali gnayak ne jannar samyag darshan no ansh
|Suddha nischaya naya||A view point believing the pure soul.|
|Suddha swabhaava||Pure inherent nature of the self, pure intrinsic nature of self|
Pure consciousness; Pure modes of perfect knowledge or perfect perception; Pure consciousness of serenity; Pure attention; Pure
activity of soul
Pure consciousness; Pure modes of perfect knowledge or perfect perception; Pure consciousness of serenity; Pure attention; Pure
activity of soul
|Sudharma||The religion of self or soul; Good religion|
|Sudra||Fourth caste; Manual worker.|
|Sukara||One wich can be done; Easily or easy task|
pleasure, comfort, happiness; satisfaction, gratification; delight, joy; welfare; well
|Sukh gun||includes shraddha and charitra.|
|Sukha||Bliss; Happiness; Extreme pleasure|
|Sukha vedana||Experiencing/feeling of happiness/pleasure.|
|Sukhaanubandha||Refreshing past happiness|
|Sukhabhipraya||Desire for happiness|
|Sukhi||happy, comfortable well to do, in easy circumstances.|
|Sukhkaarak||giving happiness; pleasant, comfortable; pleasing; agreeable.|
|Sukhkar||giving happiness; pleasant, comfortable; pleasing; agreeable.|
|Sukla dhyaan||pure meditation.|
|Sukla dhyaana||Purest meditation; White meditation|
|Sukla lesya||Pure aura; White aura|
|Sukshama||minute, very fine, minute body, subtle body, Infinitesimal|
|Sukshama upyog||knowledge mode knowing pure nature of the soul substance.|
Microscopic; Minute; It neither causes hindrance to others, nor other things can hinder it; Subtle; Subtle subtleness; Fine; Conceptual
|Suksma-kriya-anivartika||State on subtle movement (activity)|
|Suksma-kriya-pratipati||Meditation of subtle activity|
|Suksma-samparaya-charitra||Subtle possioned conduct|
|sulabh||easily available or obtainable; cheap; handy.|
(1) A famous sravika of the time of Mahavira. She
was the wife of a chariot driver named Naga, who was related to King Prasenajit. At first, she had no son. Later 32 sons were born to her, all with the same life span. They were in the service of King Srenika of Rajagriha. Lord Mahavira praised this lady for her devotion and steadfastness; (2) A great sravika at the time of Lord Mahavira.
|Sumati||good or benevolent disposition or mind.|
|Sundar||handsome, beautiful; excellent, lovely|
|Sunya||Void; Zero; Absence; Gapfiller.|
|Surya grahan||solar eclipse|
|Susama-dusama||More happy than unhappy, Plentitude-cum-penury.|
|Susama-susama||Extremely happy; Supreme plentitude|
|Sushil||having a good character; well behaved; polite; simple, straightforward|
|Sushrushaa||desire to listen|
|Susira||Sound from air columns|
|Sutra||origin, formulae, source, a precept, a type of code regulating conduct, a type of scriptural knowledge, aphorism, principle,rule, tenet, canon, doctrine, command, order, decree, dictate, dictum, injunction, commandment;|
|Sutra||aphorism, an original thought written or spoken in concise and memorable form,|
(1) Verse; (2) Original Scriptures of Jain Religion (3) Cononical texts; (4) Aphorosm; (5) A scripture written in the ancient Ardhamaghdhi language
|Sutra ruchi||Scriptural predilection or strong liking|
|Sutra tatparya||meaning of the sutra, meaning of the sentence, meaning of a statement.|
|Suvarna||A unit, 16 karma masa, Gold.|
|Suvyakt||manifest, perceptible, apparent, distinct, visible.|
Not perceivable extreme extreme minor infinite souls living under cover of one body
|Sva||self, personal. own.|
|Sva gneyakar||characteristic knowledge of the self.|
|Sva nirnaya||Self cognition|
|Sva prakaasha||Self perception|
|sva prakashatva||Auto revelation|
|Sva sahaay||absolutely independent.|
|Sva samay||Jain philosophy, engrossment in to self, self absorption.|
|Sva samay||the pure one, self absorbed, self|
|Sva samay pravrutti||engrossment in to self.|
|Sva samay vyaktavyata||pertaining to spiritual meanings.|
|Sva samaya||The pure one; Self absorbed|
|Sva samayi||Living being that is associated with essential qualities|
|Sva samvedan||self experience, or intuition.|
|Sva samvedan gyan||right knowledge about self, another name for nischaya moksha marg.|
|Sva samvedan sukh||spiritual bliss.|
|Sva sanmukhta||self introvertedness|
|Sva sanmukhta||self introvertedness|
|Sva sanyogi||something self correlative.|
|Sva swamitva sambadh shakti||power of self governance relationship|
|Sva tatva||real nature of the soul.|
|Sva vash||own control or self control Sva vrutii contemplation about self.|
|Sva-kaaya-saastra||Self body weapon|
|Sva-samaya||Own view; One’s own docrine/Canons|
(1) Self-study; (2) It is the self-study or the study of holy scriptures means to promote the spiritual realization of the self; (3) To ruminate on the lessons received from the spiritual preceptor
|Svaaha||Oblatory or ritual offerings|
|Svaavalamban||reliance, self help.|
|Svabhaava parinaama||Undefiled mode|
|Svabhaava svarupa||Intrinsic mode/nature; Self nature|
|Svachchhand||one who speaks about only the soul’s knowledge but does not do any positive activity and remains in inauspicious activity, self willed, unrestrained.|
|Svachchhand Shrota||unworthy or restrain less listener.|
|Svachchhand Vrutti||restrain less conduct|
|Svadara santosa||Fidelity within marriage|
|Svadara-mantrabheda||Exposing wifal secrets|
|Svadeha parimaana||Self-body dimension|
|Svadravya-ksetra||Non-alien substantive; Locative; Timal and modal aspect|
|Svagunachchhadana||Overlooking own merit|
|Svalinga siddha||Salvated in one’s own order|
|Svapaaka||Low caste; Chandaala|
|Svapragnaa||Only with self talent|
|Svastha||healthy; at ease, comfortable; not excited, calm.|
|Svasti paatha||Blessing recitation|
|Svastika||Well being; Stylised wheel of lifer; Auspicious four- armed symbol|
|Svati sansthaana||Configuration with lower part symmetrical|
|Svetaambara||White; Cotton-clad; Name of a Jaina sect whose|
|Svetpata||A sect of jains; White clad sect|
|Swa||Self or soul|
The eternal nature of infinite attributes staying with shelter of their own substance is known as swa bhaav, potaanu hovaapanu, nij satta,
innate quartet of substance, area, modes and quality.Affirmation about the dravya with reference to its own substance, place, time and quality.(English panchastikaya page 107, stanza 14), quartet related to the nature of a substance, Quartet of one’s own substance, area, time and
Soul’s self quartet – Atma na swa chatustay:
1: swa dravya – The substance which is in identical relationship with its own attributes of knowledge etc and also with its own modes. Two parts: common and specific – saamaanya ane vishesh.
2: Swa kshetra – The soul maintains self in its own uncounted space
points- asankhya pradesh. These space points are the same as that of the cosmic space- lokaakaash pramaan asankhya pradesh.Two parts: indivisibility and divisions – abhed ane bhed
3: Swa kaal – The one which does not get separated from its own eternal nature and also forever has modes in their own sequential order generating at their own given specified time is swa kaal. Two parts: eternal and transiency – nitya ane anitya
4: Swa bhaav – The eternal nature of infinite attributes staying with shelter of their own substance is known as swa bhaav. Two parts: one and many – ek ane anek
Ref: Jain Siddhant Prashnottarmaalaa Q. no. 308 page 109 Gujarati. Swa Dayaa – self pity, compassion towards self.
Innate four foldness of substance, area, modes and quality. Affirmation about the dravya with reference
to its own substance, place, time and quality.(English panchastikaya page 107, stanza 14)
|Swa dharma vyaapak||to spread in to its own innate sphere.|
|Swa dharma vyaapak shakti||self pervading power of the soul|
The substance which is in identical relationship with its own attributes of knowledge etc and also with its own modes, self substance
The one which does not get separated from its own eternal nature and also forever has modes in their own sequential order generating at their own given specified time is swa kaal.
The soul maintains self in its own uncounted space points asankhya pradesh. These space points are the same as that of the cosmic space
|Swa par prakaashak||revelation of self and alien things.|
|Swa prakaashak||revelation of self.|
one who gets engrossed in his eternal true nature of the self is swa samay, the pure one, those who establish themselves in the nature of the self, followers of one’s own creed, Soul which being free from relations to others and from alien thoughts through own intrinsic nature of perception and understanding perceives and knows its own eternal nature to be such is said to have conduct that is absolutely self determined, engrossment in to the self, self absorption.
|Swa samayi||the living being that is associated with the essential qualities is swa samayi|
direct self consciousness, self cognition, self intuition, spiritual consciousness,
|Swa samvedan gnaan||potathi potane vedvu, to experience the nature of the self directly,|
|Swa samvedana||Consciousness; Self cognition; Self intuitions|
|Swa samvedana gnaana||To experience the nature of the self (potathi potane|
vedvu). To experience ones own soul by his/her own soul
|Swa samvidit||self intuited,|
|Swa sanmukh||facing towards the self.|
|Swa swaami sambandh||self ownership relation, relationship between owner and thing to be owned.|
|Swa swamitva guna||attribute of self governance.|
|Swa vyakti vyatirek||different modes occurring in a same substance.|
swa swarup kaa nischay, Conviction occurring with its own experience is known as swa vyavashaay. conviction of knowing the self. When attention is focused on the true nature of the soul then one knows what is the true nature of the soul. This is swa vyavashaay. (pariksha mukh chapter 1 sutra 7)
|Swa-para-prakaashaka||Self and alien enlightener or revealer|
|Swaabhaavik||natural, not artificial; innate, instinctive; spontaneous.|
|Swaabhaavik Anand||supreme natural bliss, supreme pleasure.|
|Swaabhaavik dukh||natural pain or troubles|
|Swaabhaavik Kriya||natural activities of matter.|
|Swaabhaavik Shakti||Natural power, or strength in the nature of matter.|
|Swaabhaavik swabhaav||natural nature instinct ( of siddha)|
|Swaadhdhyaay||scripture reading, thorough spiritual reading and contemplation.|
|Swaadhin sukh||supreme bliss|
|Swaadhyaaya||Studying the scriptures; Scripture reading; Self|
|Swaahaa||one of the exclamation used in the worship of god.|
|Swaamitva||ownership, governance, mastership, lordship; mastery.|
own experience, self enjoyment, spiritual realization, intuition, Swaanubhav pratyaksha own experience in direct fashion.
|Swaanubhava||Own experience; Self enjoyment|
|Swaanubhuti||Self realization, intuition,|
|Swaanubhuti||Self experience; Self knowledge|
|Swaarth||spiritual upliftment of own soul.|
|Swaarth pramaan||authenticity (pramaan) of self knowledge.|
|Swaarthaadhigam||self knowledgable approach, one of the division of adhigam.|
subjective inference (caused by perception of some means). Here one makes inference without any one’s advise. He looks at the smoke and makes inference of fire by himself is known as swaarthaanumaan. Paropdesh ke abhaav mein bhi keval saadhan se saadhya ko jaankar jo gnaan dekhne wale ko utpann ho jaataa hai use swaarthaanumaan kahate hei. inference for one’s own sake,
One pulse is known as one swaash. In 48 minutes there are 3773 swaash. i.e. in one minute there are 78.6 swaash. In one minute there are 78 pulse in a normal healthy person.
|Swaash||approximately one second.|
|Swabhaav||Essential identity, inherent nature, intrinsic nature, distinct nature.|
|Swabhaav arth paryaay|
Pure modifications of attributes e.g. mode of being an omniscient one. Ref: Jain siddhant Praveshika English Q. no. 45
|Swabhaav bheda||plurality of nature.|
|Swabhaav bhut||to be in the innate nature.|
knowledge mode has genuine knowledge for the mode still faith mode has put its pride in the true nature of the soul and surrendered its total self to the soul substance. Now it has given its self to the soul substance entirely. In its experience only the soul substance resides. This is dravya drasti, swabhaav drasti, bhutaarth aasray.
ज्ञान पयार्य को पयार्य का यथाथर् ज्ञान होने पर भी श्रद्धा ने अपना अहम द्रव्य में विसिजर्त किया है, समिपर्त किया है। अब द्रव्य ही उसका स्व है, उसकी अनुभूित में द्रव्य ही बसता है, वह स्वयं नहीं। यही द्रव्य दृिष्ट है, स्वभाव दृिष्ट है, भूताथर् का आश्रय है. (naya rahashya, Abhaykumarji, page151)
|swabhaav vaan||soul has ownership of all the attributes.|
|Swabhaav vyanjan paryaay|
natural shape modification e.g. mode of siddha being.Ref: Jain siddhant Praveshika English Q. no. 41
|Swabhaava||essential identity, inherent nature, intrinsic nature, own phase, identity,|
distinct nature, to modify according to its nature. sva nu bhavan te swabhav.
Essential identity; Inherent nature; Intrinsic nature; Own phase; Identity: Distinct nature
|Swabhaava bheda||Plurality of nature|
|Swabhaavbhut||innate nature of a substance.|
|Swabhaavbhut parinaam||innate modification of a substance.|
|Swachatushtaya||Obstinacy; Quaternary or four divisions of any substance.|
one’ own quaternion, self-quaternary of any substance. see also dravya kshetra kaal ane bhaav
self willed; uncontrolled, wanton. m. wantonness, wanton behavior; freedom; one's own will; licentiousness.
|Swachchhandi||self willed, willful, temperamental; licentious.|
|Swachchhatva shakti||power to illuminate whole universe and beyond in the self, transparent reflections|
due to this power, the alien substances illuminates within me. Aa shakti thi par gneya maaraamaa zalke chhe.
|Swapad||one’s own place, adobe,|
|Swapar prakashak||self and alien reveler.|
|Swapar samvedi||self and alien reveler.|
|Swaprabhutaa||own or arbitrary power,|
|Swarth||spiritual upliftment of own soul.|
estimating self for valid knowledge. Shrut praman is swarth as well as paraarth. Swarth praman is gyan roop. shrut Praman is both gyan and vachan. authority (praman) of self knowledge
|Swarthi||one engrossed in the self, selfish one,|
form, nature, own form or shape,one's own form or shape; natural state or condition; appearance, complexion; beauty; character; original form.
|Swarup asthirtaa||instability in the natural state|
eternal existence of a given substance, every substance has its own eternal existence
this is also known as eternal non manifest form of faith in the pure soul substance, This drashti is also the reason for generation of right faith (samyak shraddhaan), this swarup drashti is also known as swarup shraddhaan, This syrup shraddhan swarup drashti is eternal non manifest and potential form in the soul (Ref: Niyamsaar stanza 13)
|Swarup graahi||one who has accepted the nature of self.|
|Swarup maya||identical with the substance, dravya sathe tadrup,|
|Swarup pratyaksh gyaan|
kaaran swabhaav gnaanopyog, potential non manifest form of knowledge, direct knowledge of the true nature of the self, The effect of swarup pratyaksha gnaan is generation of omniscient knowledge. Swarup pratyaksha gnaan becomes the cause and omniscient knowledge becomes its effect. This is also known as param paarinaamic bhaav. Omniscient knowledge is called sakal pratyaksha and param paarinaamic bhaaav is called swarup pratyaksha. This is in the form of attentive consciousness upyog, but is in eternal form and is not in the form of action in the manifest form
|Swarup rachana||construction of the true nature of the self.|
|Swarup samvedan||spiritual consciousness.|
|Swarup satta||see avaantar satta. (panchastikaay gathaa 8).|
see swarup drashti, kaaran drashti. This is eternal non manifest potential form of faith in the eternal soul substance. From this swarup shraddhaan there will be origin of samyak shraddhaan. Swarup shraddhaan is also known as kaaran drashti. Swarup shraddhaan is the cause and samyak shraddhaan is its effect. when one directs his faith towards the innate nature of potential form of eternal soul substance then there is generation of the right faith mode. Swarup shraddhaan is potential form of innate nature of soul substance and samyak shraddhaan is the manifest form of faith in the eternal soul substance (Ref: Niyamsaar stanza 13),
|Swarup siddhi||self realization.|
|Swarup Sthirtaa||stability in the natural state|
a contrary view point regarding the form of matter, a contrary point regarding the nature of the self.
(1) One's own self; (2) Appearance; (3) Form; (4) Nature; (5) Natural state or condition; Appearance;
|Swarupa siddhi||Self realization|
self absorption conduct., conduct of spiritual engrossment, it is known as samyak charan charitra, One who practices the eight virtues of the right faith along with not to have eight fears and not to have inclinations towards the false gods, teachers, and religion. With right faith occurring in a soul, there is experience of the true nature of the soul. Here the soul experiences some amount of stability in the true nature of the soul due to absence of the infinite passion leading to endless mundane existence ( anantaanubandhi karma). This is swarupaacharan chaaritra. (jain siddhant prasnottarmaalaa page 90 Q. no. 279)
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.
|Swarupacharana charitra||Self absorption conduct|
આકારધારી., one with the shape, one with the form, one with its own nature, having essential properties.
|Swasthtaa||peace; quietude; composure.|
well being, fortune, success, prosperity, a term of salutation especially in the beginning of letters, may the everlasting prosperity be on you.
Well being; Fortune; Success; Prosperity; A term of salutation especially in the beginning of letters, may the everlasting prosperity be on you; Spiritual
|Swastik||an auspicious emblem, name of a summit of Ruchak mountain.|
|Swastika||A symbol of foursome (four infinites)|
|Swaswamitva sambandh||ownership relationship|
|Swaswamitva sambandha||Ownership relationship|
|Swatah siddh||proven by self only, ahetuk, Every substance belongs to the self by nature.|
ownness; individuality; self respect; one's speciality; feeling of belonging to oneself; ownership.
|Swayam||of one's own accord, spontaneously; personally, by oneself.|
|Swayama Siddh||self proved; self evident.|
|Swayambhu||self existent. m. Brahma, God.|
|Swayambuddhatva||Knowledge occurring by self; By bending towards the self|
|Swayamev||by one self only, of one’s own accord only.|
|Swechchha||one’s own wish or will.|
|Swechchhachari||one free from any restraints, willful, wayward,|
|Swetaambara||White cloth cladness (Opposed to digamber or non- clothed)|
|Swopkar||benevolence for self.|
assertion of possibility and non possibility, skeptical or agnostic doctrines of Jainas
|Syaadasti||May be, it is, in some respect, it is.|
|Syaadasti-avaktavya||A May be/in some respect, it is and indescribable.|
|Syaadasti-nasti||May be/in some respects it is and it is not.|
|Syaadasti-nasti-avaktvaya||May be/in some respect it is, it is not and it is|
(1) Relativism; (2) Theory of Relativity; (3) Describer of multifacedness of a substance called Anekaanta;
(4) It is the theory of seven-fold predications to express the comprehensive nature of the things. It
is the special contribution of the Jainas to the world thought. (5) Dialectic relativism; (6) The method of
dialectic predications; (7) Doctrine of many fold standpoints in describing a substance (8) Effects a division or analysis of reality and the naya enlightens the particularity of the divided elements.
dialectic relativism, relativism, the method of dialectic predications, doctrine of many fold standpoints in describing a substance. Syaadvaada effects a division or analysis of reality and the naya enlightens the particularity of the divided elements. Each of the nayas comprehends things from only one particular standpoint. Knowledge derived from a naya therefore is partial and incomplete. To comprehend things 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.
from certain perspective, kathanchit, 1: Syaat asti perhaps it is ( under certain circumstances) 2: Syaat Naasti "perhaps it is not.
3: Syaat Asti Naasti" perhaps it is and it is not (under certain circumstances) 4: Syaat Avaktavya "perhaps it is not expressible in words.
5: Syaat Asti Avaktavya" "perhaps it is and is not expressible in words
6: Syaat Naasti Avaktavya" "Perhaps it is not and is not expressible in words.
7: Syaat Asti Naasti Avaktavya" perhaps it is and it is not and is not expressible in words
|Syaata||In a way; In some respect; May be; Relatively|
|Syaata-nasti||May be or in some respect; It is not|
|Syaata-nasti-avaktvaya||May be/ in some respect; it is not and it is in- describable.|
|Syaata-vaada||Conditional predicate principle; Doctrine of qualified assertions,|
|Syaatkaar||to speak from certain perspectives.|
|Syllogism||anumaan pramaan, Instrument of inference|
|Synthesis||combination, union,blend, mixture, compound, fusion, composite, unification|