| kaachali ( of coconut) |
hard shell. |
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| Kaag |
crow. |
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| Kaajal |
collyrium,lampblack; eye-slave,. |
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| Kaal labdhi |
time of attainment of achievement. |
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| Kaal labdhi |
the mode occurring at its prescribed time is its “time of attainment”. |
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| Kaal Paraavaran |
cycle of time: A time cycle is of two types: ascending and descending. Both are of ten krodaa krodi saagaaropam KKSP years. So total time cycle is of 20 KKSP years. When the living being takes birth in the first samay of the time cycle and in sequence finishes taking birth in total 20 KKSP years, and similarly he dies in each samay in sequence in all of the 20 KKSP years then one kaal paraavartan is done. |
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| Kaal pratyaasatti |
alien thing’s action in the form of instrumental cause (nimitt kaarya) and the principle cause action (naimittik kaarya). Both of these things happen in same samay and that is called as kaal pratyaasatti |
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| Kaal vyatirek |
modes come in sequence. Each one is different from other one. this is kaal vyatirek. |
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| Kaala paravartan |
cycle change of time, cycle of time |
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| Kaalaachaar |
At prescribed time for swadhyay one should study, contemplate up on the studied subject, and discuss the original scriptures. Observance of regularity, punctuality, and propriety of time. Improper and unsuitable occasions should be avoided-Kaalaachaar
There are certain time during 24 hrs day that is set aside for swaadhyaay. They are as follow:
1: Purvaahn or Gausargik kaal : 48 minutes after sunrise to 48 minutes prior to noon time.
2: Praadoshik*or Aparaahn kaal: 48 minutes after 12 noon till 48 minutes prior to sunset.
3: Praadoshik* or Purva raatri kaal: 48 minutes after sunset to 48 minutes prior to midnight.
4: Apar raatri or vairaatrik kaal: 48 minutes after midnight to 48 minutes prior to sunrise.
* The time in which there is element of beginning of night present is known as praadoshik kaal. The time of the later part of the day ( 48 minutes past
noon till 48 minutes prior to sunset) present near this praadoshik kaal is also known as praadoshik.
The 96 minutes of time in between these four time periods (1-4 as above) is known as sandhi kaal and it is considered as not a good time to do swadhyaay. It is the time to perform saamaayik during these 96 minutes x 4. One can read the aaraadhanaa granths, or can recite the stanzas-stotras. One should not read
the siddhaant granths like karanaanuyog granths like dhavla, mahadhavla etc. They are the sukshm granths.
Incidentally, these 96x4 is the time that Tirthankar bhagwan gives discourses in the form of omkaar dwani.
There are also other times described in scriptures that one should not do swadhyaay. They are:
Redness of the sky after evening digdaah,falling of a meteor ulkaapaat, stroke of lightening vajrapaat, rainbow in the sky indra dhanush, solar and lunar eclipse surya and chandra grahan, riots tofaan, earth quake bhukamp.
(Ref: Mulaachaar purvaardh gaathaa 270 page 225-226) |
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| Kaalaanu |
atoms of time, time particles, unit of time, points of time. |
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| Kaalaju |
heart; mind. inner being; mind; heart. |
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| Kaalijiri |
a medicinal black bitter seed. |
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| Kaalimaa |
blackness; darkness; stigma; shade, shadow. |
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| Kaam |
desire, inclination of attachment, raag, |
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| Kaam bhog |
having inclinations of attachment raag and to enjoy them. |
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| Kaam dhenu |
cow of plenty, mythical cow satisfying all the desires. |
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| Kaamdev |
god of love, Cupid. |
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| Kaankaraa |
full of grit, gritty. |
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| Kaankshaa |
desire, wish; [gr.] necessity of a word to complete a sentence. |
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| Kaankshit |
desired. |
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| Kaantaa drasti |
the spiritual process which began now continues further. The achiever has real concentration and does not have interest in anything else. Achiever’s conduct becomes completely pure. He has inner stability and free from any delusion. |
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| Kaapot |
gray color. |
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| Kaarak |
case (reg. grammar), agent, cause, factor. they are of six types, One which is helpful in completion of act is known as kaarak. one which manages every action is known as kaarak. One who is originator of the action is known as kaarak. One which is associated with an action is known as kaarak.
1. kartaa -nominative case, doer agent, subject performed by one self, performer, subject.
2. karma -accusative case, deed, performance, object.
3. karan -instrumental case.instrumental cause, immediate cause, instrument, efficiency attainment, operation, operator., best resource to obtain the result, means, instrument.
4. sampradaan -dative case in grammar, deed which is done for some one or some thing, for some one or something., the deed which is given to some one or something, purpose, Samyak Prakaare Daan Aapavu Te, receiver of an act, recipient. It is also used for “purpose -hetu” -for health the child is eating fruit. So “for the health” becomes purpose
5. apaadaan -ablative case, the deed coming out of a permanent thing is known as apadan, source, donor, separation of some thing to be given to some one. Previous mode is the upaadaan for present mode. Previous mode is getting separated from present mode.
6. adhikaran -locus, substratum, the place in which the cause operates, it is the one whose help is needed to perform the deed. One’s support is needed to perform the deed is as adikaran -jena adhare karya thay te, supporting stage, basis of action. King with his hands gives gift of money from his treasury to Brahmin
राजा king (1 doer kartaa)
धनं money (2 deed karm)
हस्तेन with his hands(3 means karan)
ब्राह्मणाय to brahmin (4 recipient of an act sampradaaan)
कोशात् from his treasury(5 separation from apaadaan)
प्रासाद at the palace(7 support adhikarana)
ददाति offering gifts (kriyaa -action) All six vibhakti in a sentence.
A sloak summarizing all six kaaraks:
कतार् कमर् च करणं संप्रदानं तथैव च अपादानाधिकरणम् इत्याहुः कारकाणि षट.
So six fold causations are:
1.doer -performer, subject -kartaa.
2.deed -performance, object -Karm
3.means, -Karan.
4.purpose -receiver of performance, -Sampradaan.
5.source -donor -Apaadaan.
6.supporting stage. -Adhikaran.
From conventional point of view, the potmaker is karta -doer agent, pot is the deed -karma, the wheel, thread and stick are the karan -immediate cause, pot maker is making pot for the person who wants to put water in it so that person is sampradan -deed which is given to someone, from the basket he took the clay to make pot that is why it is apadan -ablative cause, or the deed coming out of a permanent thing and he made pot with the support of the earth so the earth is adhikaran -one’s help is needed to perform the work. From absolute point of view all these six karaks are in one substance by itself. The clay independently ends up becoming pot so the clay is the karta, the pot which can not be separated from clay and that is why pot or clay is the karma, clay by itself by its own modification property got converted in to pot so clay by itself is the karan, Clay gave pot type of deed to itself (i.e. to clay) therefore clay itself is sampradan, clay remained permanent in the transformation from clay to pot so clay by itself is apadan, and clay took its own support to make pot so clay by tself is the adhikaran. (ref: jain siddhant prasnottarmala page 125 -126)
Absolute six cases are as follow:
Absolute six cases will become helpful to the soul seeker. Sadhak ne atma kalyan mate jaruri chhe. seventh case in grammar is sambodhan. so it is not used because there is no action occurred in sambodhan. Hey Gyayak.... this is sambodhan. Sambodhan is denominative -to address some one. Sambandh vibhakti is also not used as it is joining other substances together. In Adhyatma, there is no relationship with others at all. Therefore in vibhakti there are six only and sambandh and sambodhan is not considered. (Shat kaarak anushilan, Ratanchand Bharill page 9). Sambandh is 6th vibhakti and it is genitive and denotes the possession. Sambodhan is 8th vibhakti and it is vocative and denotes nominative of address. (For further, please see the table at the end of dictionary). |
राजा धनं हस्तेन ब्राह्मणाय कोशात् प्रासाद ददाति
राजा king (1 doer kartaa)
धनं money (2 deed karm)
हस्तेन with his hands(3 means karan)
ब्राह्मणाय to brahmin (4 recipient of an act sampradaaan)
कोशात् from his treasury(5 separation from apaadaan)
प्रासाद at the palace(7 support adhikarana)
ददाति offering gifts (kriyaa -action) All six vibhakti in a sentence.
A sloak summarizing all six kaaraks:
कतार् कमर् च करणं संप्रदानं तथैव च अपादानाधकिरणम् इत्याहुः कारकाणि षट.
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પોતે,
પોતાને,
પોતા વડે,
પોતા માટે,
પોતામાંથી,
પોતામાં. જે, જને, જે વડે, જે માટે,
જમાંથી, અને જ્યાં
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| Kaarak |
cause, agent, factor, case (as in grammar). |
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| Kaarak kaaran |
generating cause, upaadaan kaaran, principle cause, utpaadak kaaran |
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| Kaarak saakalya |
Naiyaayik philosophy believes that the knowledge is accepted by other knowledge. |
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| Kaaran |
cause, inference of effect |
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| Kaaran |
thought, cause, inference of effect, cause, origin; cause, reason, ground; object purpose; need, necessity; means, instrument; |
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| Kaaran |
cause, datum, |
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| Kaaran bhut |
becomes reason, becomes cause. |
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| Kaaran drasti |
1:Non manifest form of faith in the innate eternal natural form (from this kaaran drashti, will come manifest form of faith to the innate nature of soul which is called swarup shraddhaan kaarya drashti),
2: kaaran swabhaav darshan upyog, natural and eternal non manifest potential form of generalized perception. from this, the omniscient perception will be generated. |
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| Kaaran dravya |
soul with causes of purity, soul with eternal knowledge, |
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| Kaaran gnaan |
all knower soul with causes of purity, soul with eternal knowledge. Kaaran karya bhaav cause effect phase. |
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| Kaaran kaarak |
The instrumental case, generating cause, agent,cause, factor. |
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| Kaaran karya sambandh |
relation between cause and effect. |
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| Kaaran param tattva |
supreme soul devoid of all karma, quasi karma and psychic karma. |
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| Kaaran parmaanu |
cause atoms, |
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| Kaaran parmaatmaa |
conscious element existing in all beings. When the soul directs his mode to the eternal true nature of the soul then the resultant mode is known as kaaarya parmaatmaa and the eternal true nature of the soul is known as kaaran parmaatmaa. From the view point of eternal capacity every soul is pure like liberated siddh soul. Therefore all the living beings are known to be kaaran parmaatmaa. |
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| Kaaran parmatma |
conscious element existing in all living beings |
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| Kaaran pratyay |
ascertainments causing right perception. e.g. to see statue of the lord etc are the kaaran pratyay for right faith. |
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| Kaaran samaysaar |
scriptural knowledge gained through reverential causes, param paarinaamic bhaav, eternal pure potential form of knowledge which is the cause for right knowledge and omniscient knowledge, supreme innate nature of all knowing principle which does not depend on presence or absence of instrumental cause nimitt kaaran ,param swabhaav gnaayak bhaav. |
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| Kaaran shuddh parinaam |
it is same as kaaran shuddh paryaay. |
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| Kaaran shuddh paryaay |
instrumental essence of soul, When the soul directs his mode to the eternal true nature of the self then there is production of omniscient mode or the pure mode. At this time this action occurring in the mode is known as kaarya shuddh paryaay and at that time the eternal true nature of the soul is known as kaaran shuddh paryaay. Kaaran shuddh paryaay is also known as param paarinaamic bhaav, kaaran shuddh jiv, kaaran parmaatmaa, kaaran niyam |
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| Kaaran shuddha jiv |
soul with causes of purity, see also kaaran shuddh paryaay. |
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| Kaaran shuddha paryaay |
modes with causes of purity, nirpex gnaan, non relativistic knowledge, independent knowledge, non relativistic knowledge which is the cause for omniscient knowledge, forms with causes of purity.The eternal common nature of the soul which is going on forever in the soul substance, the present nature of this eternal pure nature of the soul substance and also infinite attributes these three things makes kaaran shuddh paryaay. These kaaran shuddh paryaay is present in the soul substance since eternity. When the mode brings its attention to this pure eternal nature of the soul substance then resultant mode com ing is known as kaarya shuddh paryaay. When omniscient mode occurs in the soul then the present state of the eternal soul substance is known as kaaran shuddh paryaay. (ref: kaaran shuddh paryaay book, niyamsaar gatha 3-15), non relativistic state which is the reason for omniscience, the act’s present reason.-kaarya kaa vartmaan kaaran. |
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| Kaaran swabhaav darshan |
natural non manifest potential form of generalized perception and is eternal in nature., it is also called kaaran drashti, or kaaran swabhaav drashti, from kaaran swabhaav darshan upyog there will be generation of omniscient perception. |
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| Kaaran swabhaav drasti |
natural non manifest potential form of generalized perception and is eternal in nature, kaaran drashti, non relativistic faith, nirpex drashti which is the reason for omniscient perception, swarup drashti, this swarup drashti is non manifest form and is eternal in nature. |
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| Kaaran swabhaav gnaan |
nirpex gnaan, non relativistic knowledge, independent knowledge, non relativistic knowledge which is the cause for omniscient knowledge, kaaran suddh paryaay, gnaayak bhaav which is the cause for omniscient mode’s origination, instinctive knowledge with having supreme causes. |
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| Kaaran swabhaav gnaanopyog |
swarup pratyaksha, omniscient knowledge mode originates when the attention is focused on the eternal true nature of the self. The present non manifest eternal nature of the self becomes the cause and its effect is produced in the form of omniscient knowledge mode. present state of the non manifest eternal true nature of the self which is non relativistic all knower self is the kaaran swabhaav gnaanopyog. It is also known as swarup pratyaksh sahaj gnaan. Omniscient knowledge is known as sakal pratyaksh or kaarya swabhaav gnaanopyog, perceptible natural non manifest potential form of knowledge. |
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| Kaaran viparitata |
erroneous cause. |
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| Kaaran viparyaas |
reverse cause, misunderstanding, misapprehension. |
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| Kaaran viruddha aviruddha |
cause contradictory non contradictory. |
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| Kaarigari |
craftsmanship; workmanship; work of art; artistic skill; skillfulness. |
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| Kaarit |
something getting done by others. |
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| Kaarya |
effect, any activity or deed, |
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| Kaarya bhut |
becomes effect. |
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| Kaarya chatustaya |
combination of four powers omniscience, omni perception, infinite bliss and omni potent |
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| Kaarya gnaan |
keval gnaan, omniscience knowledge, |
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| Kaarya hetu |
reason of effect. |
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| Kaarya kaaran bhaav |
relationship of cause and effect. |
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| Kaarya kaaran sambandh |
relation between effect and cause. inference. |
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| Kaarya kaari |
able to do, capable of doing, the desired thing; effective. |
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| Kaarya kshetra |
orbit. |
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| kaarya parmaanu |
particles which are indivisible, effect atoms, effect ultimate particle |
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| Kaarya parmaatmaa |
supreme soul, omniscient mode of the soul. This happens when soul directs its attention to its eternal pure nature then resultant mode is known as kaarya parmaatmaa and at that time the pure nature of the eternal soul is known as kaaran parmaatmaa. |
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| Kaarya samaysar |
supreme spiritual stage attained by reverential deeds, omniscient knowledge generated due to supreme innate nature of all knowing principles. kaaran samaysaar mathi utpann thayelu keval gnaan |
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| Kaarya shuddha jiv |
salvaged soul, one who has got deliverance, omniscient mode or the pure mode of the soul. |
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| Kaarya shuddha paryaay |
pure results of supreme annihilating disposition kshayik bhaav ki suddh parinati, mode of omniscient knowledge, pure results ofv supreme destructional volitions, When soul in his mode draws attention to the eternal pure nature of self then the resultant pure mode is known as kaarya shuddh paryaay. |
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| Kaarya swabhaav darshan |
omnipotent, keval darshan absolute perception, omniscient perception in manifest form, perfect conation, perception through infinite perception, |
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| Kaarya swabhaav gnaan |
sacred omniscience, omniscient knowledge, |
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| Kaarya swabhaav gnaanopyog |
omniscient knowledge. With attention focused on kaaran swabhaav gnaanopyog swarup pratyaksh sahaj gnaan, there is origination of the mode of omniscient knowledge and that mode is called kaarya swabhaav gnaanopyog. |
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| Kaarya viruddha or aviruddha hetu |
reason behind favorable and unfavorable effects. |
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| Kaay praan |
physical strength. |
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| Kaay sthiti |
the time the living being remains in mother’s womb. |
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| Kaayaaklesh |
to place one’s body through cold, heat through adopting diverse postures, mortification of body. |
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| Kaayatva |
extension, pervasion, |
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| Kaayotsarga |
to give up attachment of the body, meditative relaxation, spiritual relaxation |
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| Kadiyo |
mason. |
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| Kadrup |
deformed, ugly. |
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| Kakalat |
quarrel; trouble; lamentation. crying and weeping; clamour; hue and cry; grumbling. |
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| Kalah |
quarrel; brawl; fight. |
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| Kalal |
embryo short time after conception, |
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| Kalam |
pen, reed; signature; painter's brush; [fig.] ability to write; style of painting; graft on a tree or plant; section, article, in a piece of writing; condition or provision in a contract, law or act; language or script |
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| Kalank |
stigma, tainted; pollution |
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| Kalank |
stigma. |
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| Kalankit |
stigmatized, tainted; polluted. |
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| Kalash |
poem, water pot; pitcher; rounded pinnacle at the top of temple; top of a dome; pinnacle. |
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| Kalash |
water pot, pitcher; rounded pinnacle at the top of a temple |
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| Kalatra |
wife. |
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| Kalmaashit |
dirty |
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| Kalp |
the celestial being living in 16 celestial places-16 swarg me rehne waale dev |
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| Kalpaatit dev |
non graded celestial beings. |
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| Kalpaatit dev |
non graded celestial being see vaimaanik dev for further details |
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| Kalpana |
imagination; idea; whim, fancy |
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| Kalpanaa |
imagination; idea; whim, fancy. |
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| Kalpavruksh |
wish fulfilling tree. |
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| Kalpopanna dev |
graded celestial beings. see vaimaanik dev for further details |
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| Kalushit |
turbid, muddy; tainted; sinful; dissatisfied, displeased. |
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| Kalyaan |
happiness; prosperity; well being, welfare. |
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| Kalyaana |
beneficial, virtuous, salutary, auspicious, excellent, prosperous, upliftment |
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| Kalyaanak |
auspicious event. |
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| Kalyaani |
goddess who does good to all; woman whose husband is alive. |
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| Kalyaankaari |
doing good; beneficent. |
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| Kamalini |
lotus plant, pond full of lotus plants. Kamalini patra leaf of lotus plant. |
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| Kamandal |
earthen or wooden water pot of an ascetic; gourd; metal pot with a handle for serving water etc. |
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| Kambu |
conch, three lines or marks on neck, bracelet, neck, elephant, a tube shaped bone, vein, tubular vessel of the body like vein, |
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| Kambugrivaa |
having folds in neck like a spiral shell, shell like neck. |
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| Kanda |
Bulbous vegetable. |
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| Kandmula |
a bulb and a root. |
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| Kandoi |
confectioner |
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| Kanku |
red turmeric, powder prepared from turmeric, used in applying to the forehead as an auspicious mark; alum and lemon juice. |
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| Kantaalo |
weariness; boredom; disgust, dislike. |
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| Kapat |
deceit, fraud; trick. |
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| Karaamat |
craftsmanship; art; device, contrivance; cleverness, skill; special excellence or quality; make; miracle; magic; fraud. |
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| Karam kshapana |
deterioration or destruction of karma. |
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| Karan |
immediate cause, instrument, efficiency attainment, operation, operator, instrumentality, transformation, parinaam. |
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| Karan Kaaran |
instrumental cause. |
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| Karan labdhi |
attainment of efficiency causing right perception in antarmuhurt, operator attainment, efficiency attainment, transformation attainment. Efficiency attainment to engross in self soul. And it is the rule that on evolution of fifth Karana-Labdhi (efficiency attainment) the right belief invariably gets manifested. Karana-Labdhi is evolved to such Jiva only who has already attained the first four Labdhis and who is definitely to attain right belief after one Antar-Muhurta. Therefore, the duty of this Jiva of Karana-Labdhi is only to willfully engross his Upayoga with concentration in reflection on Tattvas; due to this, at every moment, his thoughts & dispositions get more and more purified. For example, some Jiva developed such pure thinking about the instruction which he received that because of which he would shortly attain staunch faith in it. Similarly, the thought activity of this Jiva (of Karana-Labdhi) about the preaching of Tattvas started becoming so pure that due to which he would soon attain right belief. Further, the sequential (instant after instant) manifestation of these thoughts as seen by omniscience is described in Karanaanuyoga (aetiology). There are three stages of this Karana-Labdhi:
(i) Adhah-Karana,
(ii) Apoorva-Karana, and
(iii) Anivritti Karana respectively.
In Anivritti Karana there are antar karana and upsham karana takes place. At the end of these katanas, there is rise of upsham samyak darshan. The detailed exposition of these is given in Labdhisara Shastra. One should know the details from there.Here it is being described in short:These three names are from the viewpoint of thoughts of all Jivas of Karana-Labdhi of all the three times (present, past & future). Karana is the name of Jiva's thoughts & dispositions (Parinaamas). Adhah-karan: Where the dispositions of prior and posterior moments are uniform, it is called Adhah-Karana (slow progressive thought activity). For example, the dispositions of some particular Jiva in the first moment of that Karana were having less purity; afterwards, moment after moment, the purity in dispositions went on increasing infinite times progressively. And whatever types of dispositions he may be having in the second third, etc. moments, similar dispositions can be found in some other Jiva in the first moment and the purity indisposition’s of these other Jivas maybe increasing moment after moment infinite times progressively in comparison to the first Jiva. Such is the state of dispositions in Adhah Pravritti Karana. There, the duration of Adhah-Karana is one Antar-Muhurta wherein four essentials take place: (i) moment after moment infinite times by one Antar-Muhurta at every moment, this is Sthiti-Bandhaapasarana (reduction in duration of bondage), (iii) the fruition of auspicious Prakritis (karmas) goes on increasing by infinite times more at every moment and (iv) the fruition-bondage of inauspicious Prakritis goes on decreasing by infinite part at every moment; thus the four essentials take place. Apoorva-Karana And where the dispositions of prior and posterior moments are not uniformbut are necessarily unique (Apoorva) only, such stage is called Apoorva-Karana (highly progressive thought activity). For example, the dispositions of that Karana found in its first moment are not found to be of the same purity of any other Jiva who is in the second, etc. moments, rather are increasingly more and more pure. And here in this state, like Adhah-Karana, the Jivas who are found to be inthe first moment only, the dispositions of all those Jivas may be found to be uniformly pure or may be with more or less degree of purity also; but here the speciality is this that the lowest order purity of dispositions of the Jivas belonging to second, etc. moments are found to be having infinite times more purity than that of the highest degree of purity of the Jiva of first moment. Similarly, the dispositions of all those Jivas who after entering this Karana have reached in the second, etc. moments, may be either uniformly pure or may have different degrees of purity, but the dispositions of Jivas of higher moments are not at all found to be of identical purity but are found to be of greater and greater degreeof purity in comparison to the Jiva of lower moments. Such are dispositions in the state of Apoorva Karana (highly progressive thought activity). Samye samye bhin.a bhava tmha apuvvkaran.o hu Jmha uvrimbhava haitthimbhavaihin n.atthi sarisatan Tmha vidiyan karan. Apuvvkarn.aiti nidhtthan (51, Labdhisar) Karan.an paripamo apuvvan.i cha tan.i karan.an.i cha apuvvakan.an.i asaman.parinama ti jan utan hodi ( Dhavala, 1-9-8-4) In Apoorva Karana, its duration is a fractional numerical part of the period of Adhah Karana. Here also the aforesaid four essentials take place: (i) whatever was the duration of the existing past karmas, he decreases it by one one Antar Muhurta every moment, this is Sthiti Kandak Ghata (destruction of duration bondage); (ii) further he decreases the fruition of the existing past karma by one one Antar Muhurta of lesser time than the earlier one; this is Anubhaga Kandak Ghata (destruction of fruition bondage) and (iii) in the period of Guna Shreni (dissociation of old karmas in increasing geometrical progression) he causes innumerable fold times of karmas' stock to become suitable for dissociation (Nirjara); this is Guna Shreni Nirjara. And Guna Sankramana (transformation of Prakritis into one another) does not occur here, but occurs at some other place in Apoorva Karana. Anivritti Karana: And wherein the dispositions of Jivas of the same moments are of uniform purity only and are not of different degrees of purity such state of dispositions is called Anivritti Karana. The dispositions of all Jivas in the first moment of this Karana are necessarily identical; similarly all Jivas of the second, etc. moments also have identical purity of dispositions. Further, the purity of dispositions of all Jivas of second, etc. moments are always with infinite times more purity than the Jivas of the first moments. In this way, one should know these three stages of Karanas. Aigsamye vatthantan. Jeevan.an parin.amaihi n.a vijadai n.iytthee n.ivvitee jatth tai an.iyttheeparin.ama (Dhavala 1 9 8 4) Aikkmhi kalsamyai santhn.adeehin jeh n.ivattatin.a n.ivatthati taha viya parin.amaihin miho jaihin (56, Go. Sa. / Jee. Ka.) In this way, Anivrittikarana takes place after Apoorva Karana. Its period is equal to a numerable fractional part of Apoorva Karana period. In it, after lapse of sometime and with aforesaid essentials, the Jiva performs Antar Karana, (Antar karama: Operation of dislodging the due duration of Nishekas due for rise. Kimantrakarn. N.am ? vivikkhyakamman.an haitthimovarimatthideeao motoon.majjhai antomuhutmaitan.an tthidin.an parin.amvisaisain.isaign.bhaveekaran.mantarkran.midi bhan.n.dai (Jeydhavala a. p. 953) Antar karan: i.e., he makes the Nishekas of Mithyatva Karma of one Muhurata period only to remain suspended which were due for coming into rise after the end of Anivritti Karana period; he causes those atoms to get converted into other duration form. Upsham karan: And after Antar Karana, he performs Upashama Karana (subsiding operation). The Nishekas of Mithyatva Karma which are situated just above the Nishekas which have been suspended through the Antar Karana operation, he makes them incapable of coming into rise. By this kind of process the Nishekas which were falling due for rise just after the last moment of Anivritti Karana were suspended; at the time of rise of such Nishekas what Nishekas will come to rise in the absence of those suspended Nishekas? Therefore, in the absence of the rise of Mithyatva, first subsidential type of right belief (Prathamopashama Samyaktva) is attained. The eternal misbeliever does not have the existence of Samyaktva Mohaniya and Mishra Mohaniya Prakritis; therefore, by causing the subsidence of only one Mithyatva Karma, he becomes Upashama Samyagdrishti (one possessing subsidential type of true belief). And if some Jiva, after attaining right belief, again gets defiled then his condition also becomes similar to that of an eternal misbeliever.
(Ref: Moksha Marg Prakashak 7th chapter samyak sanmukh mithyadrasti) |
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| Karana satva |
operative state of karma. active form of state of karma. |
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| Karana Virya |
Active energy, kinetic energy. |
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| Karanaantar |
operative interval of karma. |
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| Karanaanuyog |
expositions related to etiology and cosmology. |
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| Karataal |
cymbal, clapping, Manziraa, |
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| Karatal |
palm of the hand. |
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| Karatal Parigruhit |
to hold hands in marriage, Paanigrahan. |
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| Karm kshetra |
field of action; country where religious rites are performed (usu. said of Bharata). |
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| Karma |
Deed, material karma particles, condition of the substance which got changed in to new one is known as karma., act which is getting done. |
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| Karma bandh |
bondage of karma with the soul. |
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| Karma bhaav |
karmic sentiments, the karma particles getting converted to specific karma as a result of soul’s inclinations of attachment and aversion |
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| Karma bhumi |
land of action. |
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| Karma bhumij |
being born in the land of action. |
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| Karma bhumij mlechchha |
being born in the barbarian non aryan race land of action |
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| Karma chetna |
the feeling that I produce all things other than knowledge is karma chetna, to have doership in the inclination of attachment., raag ne karvu te. Pap punya bhaav is karma chetna, consciousness of karmic doership, consciousness of experience of action, knowing one self to be the doer of his own actions, to experience inclination of attachment and aversion, raag dwesh ne karma ne vedavu te (ref: panchaastikaay gaathaa 38,39). doership consciousness. |
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| Karma daan |
flow of karma, inflow of karma |
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| Karma Dhara |
stream of karma. |
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| Karma granth pratipaadit |
as described in the karma philosophy scriptures like gommatsaar etc. |
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| Karma granthi |
karmic knot. |
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| Karma kaal |
functional time. |
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| Karma karak |
accusative case. |
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| Karma mal vipramukta |
free from karmic stains e.g. lord arihant and siddha |
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| Karma mimansha |
philosophy of karmic investigation |
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| Karma naya |
view point of auspicious intention, subh karma nu alamban lenara paksha pati purusho. |
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| Karma parinam |
karmic consequences. |
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| Karma parmanu |
karma particles, species of karma. |
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| Karma phal |
karmic result bliss, pain etc |
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| Karma phal chetna |
the consciousness that I enjoy fruits of all things other than knowledge is karma phal chetna, to be the endurer of the inclination of attachment, raag ne bhogavavu te, consciousness of karmic consequences., knowing one self to be the endurer of his own actions, To feel happy or unhappy harsh shok naa bhaav e karma phal chetnaa chhe (panchaastikaay gaathaa 38,39). |
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| Karma phal rup |
having the form of karmic insult. |
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| Karma praayogya pudgal |
matter fit to be manifested as karma |
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| Karma prakruti |
karmic nature attached to the soul. |
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| Karma pratyay |
reason for inflow of karma. |
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| Karma rup |
having the form of karma. |
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| Karma sanyash |
renunciation from karma |
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| Karma shakti |
power of karma. |
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| Karma shakti |
infinite power of action, infinite power of performance. |
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| Karma shlesh |
karmic adhesion. |
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| Karma skandha |
karmic aggregate. |
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| Karma sparsh |
mutual contact of karma. |
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| Karma sthiti |
karmic duration. |
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| Karma vad |
karmic theory, doctrine of causality. |
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| Karma vadi |
believer in karmic theory. |
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| Karma vastha |
stage of karma e.g. bondage, fruition, dormancy. |
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| Karma vij |
things causing karmic bondage. inclination of attachment and aversion by which there is karma bondage. |
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| Karma vipak |
fruition of karma. |
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| Karma yog |
philosophy of action, karmic activity. |
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| Karmaa dhin |
dependence on karma. |
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| Karmahaar |
karmic intake. |
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| Karmakand |
the ceremonies and rites, ritual; ritualism. |
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| Karman Sharir |
body composed of karmic matter. |
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| Karmatva |
basic/fundamental quality of karma |
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| Karmavargana |
karmic veriform, group of karmic molecules. |
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| Karmendriya |
organ of karmic operations, hands legs etc body parts, motor organs( according to sankhaya darshan five in numbers) |
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| Karmoday avastha |
fruition state of karma, operative karmic matters. |
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| Karmodaya |
fruition of karma. |
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| Kartaa |
Agent, Doer, Subject performed by one self, the substance which gets converted in to a condition is known as kartaa, owner of the act which is getting done, jo parinamit hota hai vah kartaa hai, Parinaam parinaam kaa kartaa hai. |
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| Kartaa karak |
nominative case. |
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| Kartaa karm sambadh |
kartaa karm sambandh, doer deed relationship.Doer-kartaa-vyaapak-is substance and deed karm-vyaapya is its mode. (samaysaar kartaa karma adhikaar) According to Samaysaar 181-183 Stanza, vyaapak is mode and vyaapya means substance. There is different view point expressed. As the knowledge of the substance occurs in mode only and therefore mode is kartaa, vyaapak and it knows the substance so it becomes karm-vyaapya. |
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| Kartaa karma adhikar |
chapter on doer and deed, acting and enduring kartutva and bhoktrutva. I am the doer of its work is kartutva and I am the endurer of the other substances is bhoktrutva. |
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| Kartaa panu |
activity, acting. |
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| Kartaa shakti |
infinite power of the performer. |
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| Kartavya |
obligation, duty, to be accomplished, task, fit to be done, that shouldbe done. action; work; conduct. |
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| Kartavya buddhi |
sense of duty. |
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| Kartavya nistha |
devoted to duty, dutiful. |
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| Kartutva |
Acting, Activity. Belief that I can do activity of the alien substances, “I am to doer of this raagaadi and varnaadi bhaavo” belief is kartutva. |
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| Karunaa |
compassion; mercy. |
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| Karunaa bhaavanaa |
to show compassion to some one’s misery. |
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| Kashaaya |
kash means sansar and aya means labh, one which gives benefit for transmigration is kashaya, passion.anger, ego, deceit and greed, toxic emotions, soul soiling toxic emotions |
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| Kashaaya Adhyavasaay sthaan |
Degree of passion determines the duration of karma bondage, passionful thoughts causing binding of karma with the soul, at the time of bondage of karma there is duration decided. The soul’s passions become instrumental cause in this phenomenon. These passions of the soul are known as sthiti adhyavasaay sthaan. It is also known as kashaay adhyavasaay sthaan |
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| Kashaaya samudghat |
passion overflow. |
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| Kashaaya sthana |
degree of passions, |
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| Kashaayatma |
living being with four passions. |
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| Kasturi |
musk. |
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| Kasturi mrug |
musk deer. |
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| Kathan |
narrating, narration statement; description; exposition; saying. |
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| Kathan Shaili |
Style of narration, style of description. |
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| Kathanchit |
from a particular point of view, in some respect, somehow, in a way |
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| Kathaniyaa |
worth telling. |
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| Kathir |
alloy of tin and lead, zinc; trifle; [fig.] mean, despicable, thing. |
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| Kathit |
told, narrated, described |
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| Katipay |
several, some, a certain number, so many, |
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| Keli |
sport; amorous sport; sexual intercourse |
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| Ketu |
the descending node considered as the ninth planet; comet; flag, banner; sign. |
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| Keval |
unmixed, pure; mere; only, alone; absolute. adv. utterly, wholly. |
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| Keval darshan |
perfect perception |
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| Keval gnan |
perfect knowledge, omniscient knowledge, |
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| 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. |
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| Khaavu |
consuming. |
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| Khadag |
talwaar, sword. |
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| Khadyot |
glow worm; kind of white juwar; a disease attacking it; a plant which causes a burning sensation if touched, ammanina vesicatoria; the king of ghosts or evil spirits, Vetal. |
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| Khand gnaan |
fragmented knowledge |
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| Khanda |
part, division, fragment, chapter, section. |
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| Khandan |
breaking, destroying; refutation. |
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| Khandan mandan |
refutation and maintenance. |
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| Khatak |
prick; be pierced; feel or prick (in the mind); feel regret (about sth.), repent. |
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| Khed |
grief sorrow; remorse; exhaustion, fatigue, inclination occurring due to acquiring unwanted thing and loosing the wanted thing ist to viyog and anist no sanyog thi thataa bhaav. |
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| Khobo |
cavity formed by putting tht two hands side by side, hollowing the palms; quantity contained by it. |
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| Khoj |
search, quest, inquiry. |
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| Khyaal |
guess, conjecture; thought, idea; remembrance; pursuit; kind of musical mode. |
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| Khyaal raakhvo |
bear in mind,remember |
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| Khyaati |
renown, fame; knowledge. |
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| Kil |
indeed |
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| Kinchit |
a little. |
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| Kirtan |
singing the glory of, narration of the virtues or merits of; celebrating the greatness of God or His devotees with song and music. |
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| Kirti |
fame, renown, glory. |
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| Klesh |
pain, affliction; distress; quarrel. |
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| Koliyo |
mouthful, morsel, bite. |
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| Kos |
distance of one and half miles, leather bag or bucket for lifting water from well. |
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| Koshaadhyaksh |
treasurer. |
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| Kram |
order; series; order of succession; step; course of action; rule, custom; attack; kind of musical composition. |
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| Kram niyamit |
krambaddh, modes coming in sequential order in definite pattern and come in its own particular time. |
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| Kramaanupaati |
modes occurring in sequential order. |
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| Kramashaha |
in a definite order; in succession; gradually, in stages or installments. |
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| Krambaddha paryaaya |
modes occurring in sequential order, sequence bound modification of a substance. Please also see the table at the end of the dictionary. |
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| Kramik |
successive; hereditary; graded; progressive. |
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| Kramvarti |
one which sequentially revolving or occurring. |
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| Kray |
purchased, bought, |
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| Kriyaa |
activities of householders, To change from one condition to other, rite, religious ceremony; funeral rite; method of doing a thing; process; execution; practice |
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| kriyaa jad |
blindly following ritual |
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| Kriyaa kalaap |
raag, inclination of attachment. |
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| Kriyaa naya |
a stand point of activism related to principles of spiritualism. |
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| Kriyaa ruddhi |
see chaaran ruddhi |
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| Kriyaa shakti |
40th power of the soul. infinite power of re engineering. Please see detai description in Bhaav shakti:39 shakti. It shows that soul is with six causes for pure modes like right faith etc. Bhaav shakti 39th shakti shows that soul is without six causes for production of deluding modes. So in 39th power it says that soul is independent of the six causes of the deluding mode and in 40th power it says that soul is with six causes of the pure modes. |
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| Kriyaa shakti |
power of performance acquired by soul, one of the 47 shakti infinite power of re engineering. |
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| Kriyaagati |
activity of motion |
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| Kriyaakaand |
ritual activities, religious observances, portion of the Veda relating to ritual; ritual. |
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| Kriyaanirodh |
control of external and internal activities(right conduct) |
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| Kriyaavati shakti |
power of dynamism, power of motion, power of action, |
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| Krupaa |
kindness, grace, pity, favor, |
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| Krut |
done, made. m. the krita age, golden age. n. fruit of action; number four. |
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| Krut |
done, made. m. the krita age, golden age. n. fruit of action; number four, accomplished, performed, obtained, gained acquired, |
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| Krut krutya |
who has discharged his duty; (and therefore) who is satisfied. |
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| Krut krutyataa |
satisfaction of having done one's duty, one who has accomplished the object, one who has done his duty, contented, satisfied with |
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| Krutaghn |
ungrateful, thankless. |
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| Krutaghnataa |
ingratitude. |
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| Krutaghni |
ungrateful, thankless. |
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| Krutagn |
grateful, thankful. |
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| Krutagnataa |
gratitude |
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| Krutak |
artificial; feigned, the thing which keeps expectation from others for its own origination is known as krutak, doing, to act, acting, some one else made it, koiye karelo, doer of a thing, |
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કોઈયે કરેલો. કૃત કાર્ય ક એટલે કરનાર કાર્ય કરનાર.
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| Kruti |
who has discharged his duty; (and therefore) who is satisfied; fortunate; proficient, clever; learned; religious; acting according to what is enjoined by religion. |
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| Krutikaa |
constellation, one of the nakshatra. |
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| Krutrim |
artificial, unnatural. fictitious, |
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| Krutya |
act, work; conduct; [geom.] problem, to be done or performed, to be treated or attended with |
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| Krutyaa |
evil goddess (of black magic); witch, sorceress; scold, vixen, termagant. |
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| Kshaayik |
annihilating, annihilator |
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| Kshaayik bhaava |
destructional disposition, disposition produced due to annihilation destruction of karma, supreme sort of spiritual purification that comes about as a result of complete dissociation from karma. |
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| Kshaayik Charitra |
an attainment related to annihilating conduct. |
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| Kshaayik Daan |
an attainment related to annihilating donation, annihilating donation. |
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| Kshaayik Gyaan |
infinite knowledge after destruction of obstructive karma. |
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| Kshaayik Labdhi |
9 special attainments due to destruction of karma, attainment of supernatural powers due to destruction of karma. |
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| Kshaayik Samyag darshan |
pure irrevocable belief, annihilating serene vision, belief which is caused by destruction of right belief deluding karma. |
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| Kshaayik Samyag Gnan |
annihilating serene knowledge. |
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| Kshaayik Samyaktva |
destructive right belief, annihilating right belief. |
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| Kshaayik Virya |
annihilating power |
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| Kshaayiki |
inclinations due to destruction of karma. |
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| Kshamaa |
forgiveness, forbearance; pardon; patience; the earth |
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| Kshamaapanaa |
begging pardon |
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| Kshan |
a measure of time, 4/5 of a second; a very a short time, moment, instant. |
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| Kshan bhangur |
transient; perishable |
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| Kshan bhar |
for a moment. |
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| Kshan buddhi |
fickle(minded). |
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| Kshan jivi |
lasting only a moment, momentary. |
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| Kshanik |
transient |
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| Kshanik vaadi |
momentarist, |
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| Kshanu |
moment. a measure of time, 4/5 of a second; a very a short time, moment, instant. |
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| Kshapak Shreni |
ladder of annihilation |
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| Kshay |
wasting away; destruction, annihilation; consumption tuberculosis. |
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| Kshay tithi |
tithi or date not reckoned in a lunar month. |
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| Kshay vruddhi |
waxing and waning (of the moon); rise and fall. |
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| Kshayaik Laabh |
annihilating gain. |
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| Kshayopsham |
destruction cum subsidence. annihilation cum subsidence. |
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| Kshayopsham Labdhi |
Specific state of destruction cum subsidence of knowledge obscuring karma, i.e., attainment of rational knowledge. On evolution of which the reflection on Tattvas (Tattva-Vichara) is possible such a kind of Kshayopashama be evolved, i.e., the absence of the rise of the Nishekas (atoms) of totally destructive type of Spardhakas (karmas) of which the rise time has fallen due is the Kshya (destruction) and their remaining in the inoperative existing form with the capability of coming into rise in future instants is Upashma (subsidence) and followed by risen state of partially destructive type of Spardhakas such a condition of the karmas is named as Kshayopashama; attainment of such capacity is the Kshayopashama Labdhi. (Ref:Moksha Marg Prakashak 7th chapter, samyak sanmukh mithyadrasti) |
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| Kshayopshamik |
inclinations due to annihilation cum subsidence of karma. |
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| Kshayopshamik Bhaav |
Disposition of destruction cum subsidence, inclinations due to destruction cum subsidence of karma. Vartaman kaalin sarva ghati spardhako kaa udhayabhaavi kshay. Bhavishya kaalin in hi sarva ghati karmo ka sad avastha rup upsham aur desh ghati spardhako ka uday hote samay karma ki dasha ko kshayopsham kahate hai, short of spiritual purification comes about as a result of destruction through nominal manifestation of part of some karma, Disintegration of fruition of intense destructive karma is kshay, the karma which are to be coming in fruition in future are at present in dormancy and this is upsham and the less intense destructive karma coming in fruition: all these state of karma is known as kshayopsham. And inclination of the soul at that time is known as kshayopshamic bhaav |
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ઉદિત કર્મ ના રસ ન તી. માથી મદ કરી ભોગવી ક્ષય કરવો તે ક્ષય, અનુદિત કર્મ ઉદિરણા આદિ ના બળ ઉદય મા આવી શકે તેમ છે તેને ત્યાજ દબાવવું અર્થાત ઉદય માં ન આવે એવી સ્થિતિ મા મુકવું તે ઉપશમ
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| Kshayopshamik Charitra |
the conduct due to destruction cum subsidence of karma. |
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| Kshayopshamik gnaan |
knowledge associated with annihilation cum subsidence of karma, Illuminated knowledge, gnaan no ughad, |
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| Kshayopshamik samyaktav |
right belief gained after annihilation and subsidence of karma, annihilation cum subsidence type of right faith. |
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| Kshepan |
interpolation; slander, to throw, casting, away; passing, wasting (of time). |
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| Kshetra para avartan |
cycle of space, cycle of change. |
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| Kshetra vipaki karma |
the karma causing same appearance in transmigatory phase |
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| Kshetra vipaki prakruti |
cyclic change fruition, the karmic nature causing same appearance in transmigratory phase |
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| Kshetra vyatirek |
two substances having two different area and therefore kshetra vyatirek |
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| Kshin |
destroyed,worn out; exhausted, wasted; emaciated; weak, invalid. |
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| Kshina kashaya |
destroyed delusion, saints whose passions are destroyed. |
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| Kshina moha |
delusion less, saint whose delusion is destroyed |
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| Kshipra |
knowing quickly. |
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| Kshipt |
wandering. |
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| Kshobha |
disturbance, asthirtaa, perturbation, annoyance, disturbance caused by secondary influence, inclinations of attachment and avesion, raag dwesh, charitra moh |
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| Kshubdh |
agitated, shaken; unsteady; excited, restless; agitated, uneasy and disturbed; frightened. |
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| Kshubdh chitt |
uneasy, bewildered, disturbed; agitated, aakulvyaakul. |
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| Kshyayopsham bhaava |
dispositional gain after annihilation and subsidence of karma |
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| Kuguru |
crooked preceptor. |
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| Kukaru |
dog. |
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| Kul |
family heritage. |
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| Kuladi |
small earthen vessel earthen goblet; crucible. |
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| Kumati gnaan |
false sensual knowledge |
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| Kumbhak |
stopping the breath during pranayama |
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| Kund |
bowl shaped vessel basin, big bowl; pond or tank with steps leading to the water; square mouthed metal pot used for giving offerings to the fire placed in it; square or round brick built pit for receiving and preserving fire for sacrifice; altar; spring of water; pool or well consecrated to some deity or holy purpose; small trough of water; hole in the ground, ditch; son born in adultery (also) |
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| Kuneh |
tact; ingenuity, skill. |
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| Kunjar |
elephant |
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| Kunthit |
block up, stop, obstruct; suffocate |
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| Kupya |
clothing etc |
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| Kushal |
auspicious; well, healthy, happy; expert, skilful. Well being, happiness; welfare. |
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| Kushil |
having bad conduct, vicious, non virtuous, demoralized conduct. |
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| Kushil muni |
see muni. |
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| Kushil muni |
Two types: A: Pratisevanaa kushil muni He has mastered the primary and secondary virtues, but occasionally he may fall through the secondary virtues. He still may have some affinity for maintaining his body and monastic outfits. B: Kashaay Kushil muni: He has won over three types of passions and has only forth one present which is perfect conduct disturbing passions fakt sanjvalan kashay jene baaki chhe te. |
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| kutani |
procuress, bawd; one who runs a brothel, vyabhichar karnari stree. |
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| Kutastha |
immutable, absolute, indisputable. |
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| Kutshiltshil |
kushil, bad character. demoralized. |
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| Kutuhaltaa |
inquisitiveness. |
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