| Naagendra |
lord of the mansion dwelling celestial beings |
|
|
| Naali |
a unit of area and time measurement, 24 minutes is one naali ghaadi. |
|
|
| Naam karma |
body determining karma. |
|
|
| Naanaa |
of various kinds, different, many, |
|
|
| Naanaa dravyo naa swabhaav |
many different types of deluding inclinations (samaysar stanza 217) |
|
|
| Naaraayan |
one who is the ruler of three areas of bharat kshetra. their names are: Triprusta, Dwiprusta, Swayambhu, Purushottam, Purushshinh, Purushpundarik, Datt, Lakshaman, Krishna. |
|
|
| Naarad |
particular super beings. They are nine. they are Bhim, Mahabhim, Rudra, Maharudra, Kaal, Mahakaal, Durmukh, Narakmukh, Adhomukh. |
|
|
| Naasaagra |
to concentrate the eyes on the tip of the nose at the time of meditation. |
|
|
| Naasaarik |
a country in west aarya khanda of Bharat kshetra |
|
|
| Naash |
destruction, annihilation. |
|
|
| Naashvant |
perishable, destructible. |
|
|
| Naasti |
non existence, negative aspect, negative affirmation. |
|
|
| Naasti avaktavya |
negation cum indescribable. |
|
|
| Naasti bhang |
a type of seven fold predication saptabhangi |
|
|
| Naastik |
nihilist, atheist, atheist; unbeliever; Charvaka. |
|
|
| Naastikta |
nihility, atheism, |
|
|
| Naastikya vaad |
doctrine of atheism. nihilistic doctrine. |
|
|
| Naastitva |
non existence, negation, |
|
|
| Nagar |
city, town. |
|
|
| Nagar jan |
town folks, citizens |
|
|
| Naigam naya |
it is the partial point of view which considers the past mode or future mode as the present one and also some facts are partially born and partially not born and to consider as complete fact is known as Naigam naya. |
|
|
| Naimish |
momentary, unsteady. |
|
|
| Naimitik |
When the action occurs in an affluent cause upaadan, then there is presence of instrumental cause. the act getting done as affluent cause is known as naimitic from nimitt perspectives. The act which is known as naimitic from nimitt perspective, is known as upaadeya from upaadaan perspective, when upaadaan by itself transforms in the form of an act then at that time there is presence or absence of the instrumental cause. To show the relationship with this instrumental cause, this act is known as naimitc. Same can be said to be upaadeya from upaadaan perspectives, causal knowledge gained due to some special reason, |
|
|
| Naimitik Dukh |
distress arising due to external causes. |
|
|
| Naimitik karya |
principle action |
|
|
| Naimitik Kriyaa |
different ritual activities concerning to different occasions, |
|
|
| Naimitik utpaad |
causal production |
|
|
| Naimitik Vyutsarg |
activities of occasional abandonments. |
|
|
| Naisargik mithyaatva |
agruhit mithyatva, inborn wrong belief. |
|
|
| Naitik |
concerning morality; moral ethical. |
|
|
| Namaskaar |
salutation, Obeisance respect, worship, severance, homage, adoration, reverence, veneration, honor. નમ<કાર, ~ણામ, ~િણપાત |
|
|
| Namr |
humble, modest; polite, civil. |
|
|
| Namribhut |
humble, modest, polite, civil., humility, modesty |
|
|
| Napunsak |
of neuter gender; impotent; spiritless. m. eunuch; spiritless person. |
|
|
| Navadhabhakti |
Nine fold methods of showing respect to a saint while offering meals. They are:Padgaahan, Ucchasthaan, Padprakshaalan, Pujan, Namaskaar, mansuddhi, Vachansuddhi, kaaysuddhi, aahaar suddhi. |
|
|
| Navbaldev |
Nine such personalities who are the elder brothers of Narayan. They are : Vijay, Achal, Dharma, Suprabh, Sudarshan,Nandishen, Nandimitra, Ram, Balram.. |
|
|
| Navdevta |
nine reverential and supreme beings. they are:Panch parmeshti, Jindharma, jinaagam, Jin chaitya and ji chaityalaya. |
|
|
| Navnidhi |
Nine treasures of Chakravarti. they are: Kaal, Mahakaal, Paanduk, Manvak, shankh, Padma, Naisarpy, Pingal,Sarva ratna. |
|
|
| Navpratinarayan |
who is the ruler of three area of Bharat kshetra but will be killed by Narayan. They are: Ashwagriv, Taarak, Merak, Madhukaitabh, Bali, Praharan, Nishumbh, Ravan, Jaraashangh. |
|
|
| Naya |
good conduct or character; politics; state policy; philosophical doctrine or system; morality; justice; [Jain.] determination of the nature of a multi propertied thing by reference to one of its properties.partial point of view, a particular opinion or viewpoint, partial glimpses, purport, paralogism, To know a particular thing from one aspect and at the same time to make other properties secondary is known as naya. Naya are the division of Pramaan. Praman is the source of origin of any naya. Accepting knowledge derived from pramaan ascertaining one particular state or mode of a substance is naya. A consistent comprehension of a particular element in reality having many determinants by assigning a proper reason context is the naya. A naya is defined as a particular opinion or a view point a view point which does not rule out other different view points and is there by expressive of a partial truth about an object as entertained by a knowing agent. A naya is a particular view point about an object or an event, there being many other view points which do not enter in tot or interfere with the particular viewpoint under discussion. Although the other view points do not enter in to the perspective of the particular view points under discussion they constantly as it were attack its frontiers and awaits its reconciliation with them in the sphere of a fuller and more valid knowledge which is the sphere of pramaan, the knowledgeable speaker’s (gnaani vakta ke abhipraya) opinion is known as naya. samyag gyaan is called pramaan and the opinion of knower is known as naya. Abhipraaya means pramaan se gruhit vastu ke ek desh mein vastu ka nischaya is known as abhipraaya. A thing is possessed of numerous properties and when it is ascertained on the basis of one of these properties then it is known as naya.
Dravyarthic and Paryayarthic Naya are the agam bhasa’s naya. Agam means nature of the substance vastu ka swabhav ko agam kahate hai. parmarth vachanika mokshmarg prakashak page 342).
Principles as depicted in the scripture is known as agam. Agam paddhati means the tradition coming from time infinite in the past ( parmarth vachanika par gurudev shri ke pravachan page 39)
Nischaya and vyavahar naya are adhyatmic bhasa’s naya.
Adhyatma means Adhi means to know and atma means atma.To know the soul is known as adhyatma.
One which describes the nature of the soul is known as adhyatama ( parmarth vachanika moksha marg prakashak page 342)
Shastra mein agam ko adhyatma ka hetu kaha gaya hai.
The reason for knowing the soul (Adhyatma) is the principles depicted in the scripture. (agam)
From some stand point Nischaya naya is called dravyarthic naya and
vyavahar naya is called paryayarthic naya. (param bhav prakashak naya chakra page 34)
Two parts of Naya:
• Dravyarthic naya Real aspect Dravya means general or common, a gen eral rule or conformity, that which has these for its object is the general standpoint, a stand point which emphasizes the attributes of a substance, substantial point of view., paryay ko gaun karke dravya ko mukhya karne wala naya
• Paryayarthic naya relative aspect paryay means particular an exception
or exclusion that which has these for its object is the stand point of modifications, a type of stand point describing the particular mode paryay of the substance, modal stand point paryay vishesh ko kahane vala naya Dravyarthic Naya is divided in to two:
1:Suddha nischaya naya pure real aspect The soul is identically the same whether in the samsara or moksha because of its intrinsic characteristics of gyan and darshan is a statement according to this naya, a view point believing in the pure nature of the soul, suddha atma dravya ko grahan karne wala naya.
2:Asuddha nischaya naya impure real aspect to believe that the soul is characterized by gross emotions in its sansaric state is true
according to this naya, stand point of impure aspect of soul, jiv ke asuddha swabhav ke varnan ko asuddha nischaya naya kahte hai, jaise jiv ke matignanadi.
Suddha Nischaya naya: As such it is one only but from certain point of view it can be divided in to three:
i. Param suddha nischaya naya param parinamik akhand trikal and bandh moksha rahit jiv
ii. Saxat suddha nischaya naya, Suddha nischaya naya kevalgnanadi suddha paryay jiv.
iii. ek desh suddha nischaya naya Soul’s modification of purity in the sadhak avastha 4th 5th and 6th gunasthanak stage.
Vvavahar Naya:
a) Sadbhut Vyavahar naya a stand point describing something with differen tiation in virtues and virtuous one guna guni na bhed.
b) Asadbhut Vyavahar naya expressing the unitariness of distinct entities. mile hue padarth ko abhed rup se grahan kare, non substantive behavioral purport.
Sadbhut Vyavahar naya:
• Anupcharit Sadbhut Vyavahar Naya informal existent purport meaning, stand point expressing the differentiation between virtues and virtuous one, suddha guna and guni me bhed ka kathan karna eg. soul has modification of keval gyan..
• Upcharit sadbhut Vyavahar naya informal existent purport meaning, a fig urative standpoint (reg. different virtues like sensory knowledge etc., upadhi sahit gun guni ka bhed is upcharit sadbhut vyavahar naya, the option that the soul has the chetana modification of matignan etc is true because of the upcharit sadbhut vyavahara naya. That the soul has matignana is relative and figurative though pertaining to a quality which is in the way real,
Asadbhut Vyavahar Naya:
i. Anupcharit asadbhut vyavahar naya informal non existent purport meaning, stand point expressing the unitariness of different substances eg. unity of body and soul
ii. Upcharit asadbhut vyavahar naya metaphorical impure synthetic practical point of view, a type of figurative conception/perception, sarvatha bhinn padartho ko abhed rup se mane eg. this is my house etc.,this corresponds to the separable accident of scholastic logic, for example this is my house. House is identified with the self according to upchartit asadbhut vyavahar naya,
To understand the scripture it is necessary to know the naya. There are seven as follow:
• First three are dravyarthic naya and they are also called samanya (general) ut sarga (any general rule or precept) and anuvrutti (following obeying, complying,act of continuance (moksha shastra adhyay 1, sutra 33 tika) and
• Rest four are paryayarthic naya and they are also known as vishsh (specific), ap vad (exception, unique), or vyavrutti (distinctness). (moksha shastra adhyay 1 su tra 33).
A. First four naya are “ arth naya “ object naya as their nature is to determine ob jects and
B. last three are called “ Sabday naya “. as they reveal the significance of words.
Seven naya are as follow:
a. Naigam Naya Figurative stand point. This takes in to account the purpose or in tention of something which is not accomplished. For instance a person who goes equipped with an axe is asked by some one for what purpose he is going. He replied that he goes to fetch a wooden measure. But at that time wooden measure is not present. The reference to the wooden measure is based on the mere intention to make it. Therefore some one who applies past mode in the present and fu ture’s mode in the preset, and also in the present time some modes are not ac complished and some are not and to believe them to be accomplished is known
as Naigam naya. It accepts the popular customs ( laukik rudhi). It accepts all the opinion.
b. Sangraha naya General, common, synthetic stand point. This naya believes in keeping all substances and their modes in its understanding eg. Sat, dravya etc. Sangraha naya is the one which comprehends several differentt modes under one common head through their belonging innto the same class. For example, exis tance, substance etc., to know the group on the basis of existence in one class without distinction.
c. Vyavahar naya analytical stand point, distributive stand point. The division of re ality or objects comprehended by the synthetic point of view in accordance with the rule is the analytical view point. What is the rule? The rule is that the analysis or division into the subclass proceeds in the order of succession. this stand point operates up to the limit beyond which there can be no further division into sub
classes. for example sat is of two types, substance and attrubutes. The subtances have six divisions living, matter, medium of motion, medium of rest, space and time. Attributes are of two types common and specific.
d. Rujusutra nayaa straight direct view point, present condition. That which takes in to account the present condition is the straight view point. This view point leaves the past and future conditions and takes in to account only the present condition. It comprehends the modes of only present condition.
e. Sabda naya verbal stand point, descriptive stand point. It has intent of removing the irregularity caused by the gender (ling), numbers ( sankhya) or grammatical case ( karak) etc violations (vyabhichar). For example Dar ( male gender), bharya (female gender) or kalatra ( neutral gender) for meaning of word “ woman”. This naya will know the word “ woman’ by its all three gender words and not as
‘woman’ by itself.
f. Sambhirudha naya specific view point, forsaking several meaning. It consists of forsaking (abandoning) several meanings, therefore it is known as sambhirudh naya. Since it gives up several meanings and becomes current in one important sense, it is called conventional. This refers to merely synonymous which though interpreted account to their derivation may refer same identical things. This naya accepts the literal meaning of the word. For example, nrup, bhup and raja mean
ing same thing but this naya says that he is called nrup only when he is protecting people, bhup only when he is protecting the land and raja only when he presents himself with noble emblems.
g. Evambhu naya active naya, that which determines or ascertains an object as it is in present state or mode is known as evanbhu naya or actual stand point. Ac cording to this naya word should be used to denote an object, only when it is in
the state which the word connotes. That which describes a particular action or ca pacity of a thing. Though the thing has not that particular aspect at the time of judging, the name obtained because of that action is still applicable to the thing. For example he is called worshiper (pujari) only when he is worshiping (puja). One is called singer only when he is singing and not otherwise.
From above seven naya what is the secret of the spirituality? (Adhyatmic rahashya) by which one can obtain inner happiness?
a. I am pure like siddha bhagwan. This type of determination is the resolute form of figurative stand point (.Naigam Naya)
b. I am with infinite attributes from within. This shows indivisibility nature of “general stand point” Sangraha naya.
c. I am with knowledge, faith, conduct attributes. This shows the differential way which is the nature of analytical stand point vyavahar naya.
d. My beginning will start keeping in mind to achieve the ultimate purity. This is the nature of the “present condition stand point” rujusutra naya.
e. the modification occurs according to the nature of the contrary thoughts (vikalpa).
This is the nature of the descriptive stand point sabda naya
f. There is no faults remains in it. This is the subject between 8th and 12th Gu nasthanak. This is the nature of specific view point sambhirudh naya.
g. Purity keeps on increasing. This is the nature of 13th and 14th Gunasthanak. This is the nature of “active stand point” evambhu naya.
(Ref: Jain Siddhant Pravesh ratma mala part 5, Question no. 181 page 302)
There are fourteen points derived from this seven naya. Shrima Rajchandra mentioned them.
a. keeping in mind Evambhu naya active naya stay in rujusutra naya present naya: keeping aim on completeness, start the beginning.
b. keeping in mind of present condition rujusutra naya, become active evanbhu: keeping in mind about the achiver’s state (sadhaka drasti), keep aim for attainable goal (sadhya)
c. keeping in mind the figurative point (naigam drasti) look for active state (evambhu state): make determination that you have capacity to be complete, and aim for achieving complete pure state.
d. keeping in mind of active state ( evambhu drasti) aim for figurative state
( naigam ): Keep in mind about the complete pure state, start with partial purity of non manifested state.
e. from general vision (sangraha drasti) look for active state (evambhu):keep the aim towards eternal existence of the self (trikali sat drasti) and generate the pure mode from self.
f. Keeping in mind of active state ( evambhu drasti) make purity of general vision ( sangraha): From vision of the absolute state make the eternal existence in its pure form.
g. from distributive vision ( vyavahar drasti) to active state ( evambhu): get rid of divi sive vision and create indivisible vision ( bhed chhodi abhe kar)
h. keeping in mind of active state ( evambhu), remove distributive nature: with the help of indivisible vision, remove the divisive state ( Abhed drasti thi bhed ni nivrut ti)
i. From discriptive vision ( sabda drasti) to active state ( evambhu):The words show the nature of the real state of the soul. With that help try to achieve the complete ness.
j. With vision of active state, ( evambhu drasti ) make the words become pure un determined sensation ( nirvikalpa ): With the absolute vision ( nischaya drasti) ob tain the pure undetermined sensation ( nirvikalpa state) as known by the words.
k. with the specific vision ( sambhirudh drasti ) glance at the active state
( evambhu): Sitting on the achiever state ( sadhak avashta na arudh bhav thi) ob serve the absolute state ( nischaya)
l. With the vision of active state ( evambhu drasti) obtain the specific state( samb hirudh sthiti kar):with the vision of absolute state, look for the true nature of the self.
m.With specific vision of active state ( evambhu drasti) obtain active state
( evamhu ): with the vision of absolute state, obtain absolute state.
n. With active state ( evambhu sthiti) remove the vision of active state ( evambhu drasti): With the state of absoluteness, remove the reflective thoughts ( vikalpa) (page 85 moksha shastra gujarati)
Worshiping the Lord from Naya point of view (prabhu darshan):
1: Naigam Naya: Worshiping the lord means one is simply watching the Lord’s idol. He still has unsteadiness of mind, speech and action.
2: Vyavahar Naya: Worshiping the Lord means to bow down in front of the idol of the Lord and to watch HIS body with the intention of removing the unholiness (ashatana).
3: Rujusutra Naya: Worshiping the Lord means to watch the Lord’s idol with active consciousness (upyog purvak) with the steadiness of activities of mind, speech and body (yog).
4: Sabda Naya: Worshiping the Lord means with intention of manifesting the pure nature of the self (atma satta pragatav vani ruchi), one is observing the pure attributes of the Lord.
5: Sangrah Naya: Worshiping the Lord means the truth seeker ends up knowing that he is also full of pure attributes from within just like Omniscient Lord.
6: Evambhu Naya: Worshiping the Lord means now the truth seeker also has experienced the true nature of the self and now he also becomes pure like Siddha Bhagwan.
(Ref: Param tatva ni upashana padma prabhu stavan. please also listen to the Shri Rakeshbhai’s lecture for further clarity)
Please see two page charts at the end of dictionary for naya classification. |
वस्तु के एक अंश को जाननेा वह नय कहलाता है।
वक्ता के अभप्रिाय को नय कहते हैं।
विकल्पों को भी नय कहते हैं।
नय वस्तु तक ले जाता है प्रमाण वस्तु को तोलता है संपूर्ण रीत से जानता है
|
|
| Naya |
denotes gnaan and nikshep is for gneya. This goes for saadhak jiv. |
|
|
| Naya paksha |
to think about a thing in reflective thoughts is naya paksha. Here there is no self experience of the thing. |
वस्तु की विकल्पात्मक महिमा नय पक्ष है, क्योंकि उसम रागात्मक विकल्प है। वस्तु का रसास्वाद नहीं है
|
|
| Naya saptabhangi |
with one attribute, to know it is naya saptabhangi. With one attribute to know the whole substance is pramaan saptabhangi. Ek Dharma Dwaaraa, Ek Dharm Juo Te Naya Saptabhangi Chhe. Ek Dharm Dwaaraa Aakhaa Dravya Ne Juo Te Pramaan Saptabhangi Chhe. |
|
|
| Naya vivakshaa |
intention from partial point of view. |
|
|
| Nayaabhaash |
Fallacy of view point, To know a particular thing from one aspect and at the same time to make other properties secondary is known as naya. Instead of making them secondary, if one ignores them completely then it is nayaabhaash. It is also known as mithyaa naya or mithyta ekaanta. e.g. atma is always eternal in nature. Here we are ignoring the fact that soul is also transient in nature from modal perspectives. Therefore this sentence is mithyaa ekaant or mithyaa naya. |
|
|
| Nayaatikrant |
devoid of any bias towards any point of views. |
|
|
| Neel |
dark, blue. m. kind of monkey; copper sulphide; indigo; one of the captains of Rama's army of monkeys. |
|
|
| Neel mani |
sapphire, a precious stone of blue color. |
|
|
| Neeti |
good conduct or behavior; scriptural rules of conduct; character, conduct; politics, political science; method; policy; morality; ethics; justice; rectitude. |
|
|
| Neeti sutra |
moral maxim. |
|
|
| Nibaddha |
bonded, tied, fastened, chained, covered with, fixed on, |
|
|
| Nibhrat purush |
worry free person |
|
|
| Nibid |
thick, dense; hard, very difficult. |
|
|
| Nidaana |
desire for future pleasure, longing for enjoyment |
|
|
| Nidaana salya |
sting of desire for enjoyment |
|
|
| Niddhat karma |
intense bondage of karma which can be removed by repentance. |
|
|
| Nidhaan |
storehouse; support, stay., putting down, depositing, giving up, receptacle, treasure, |
|
|
| Nidhan |
death; destruction. |
|
|
| Nidhi |
treasure; buried treasure; trust, wealth, store house, reservoir, epithet of shiva. |
|
|
| Nigaman |
Right deduction; a logical conclusion; The last member of the five membered syllogism. It states the original thesis as haviang been proved; e.g. therefor the hill has fire. |
|
|
| Nigamanaabhaas |
a fallacy of logical conclusion. |
|
|
| Nigodh bhav |
in one swash there are 18.5 bhav, in one antarmuhurt there are 66363 bhav. That means one swash means one pulse. Average 75 pulse per min and 48 min. in one muhurt. So 18.5x75x48 = 66,600.(ref. gurudev pravachan niyamsar pravachan #152 1980 gatha 134. 40 min onwards.) |
|
|
| Nigodh nitya anitya |
lowest form of life, vegetable life non eternal and eternal. |
|
|
| Nigot |
lowest form of life, |
|
|
| Nigrah |
punishment |
|
|
| Nigudh tark |
abstract reasoning. |
|
|
| Nihkaachit |
a state of karma which is to be faced compulsorily. |
|
|
| Nihkaankshit |
desirelessness of worldly pleasures, no desire for worldly comforts. |
|
|
| Nihkashaay |
devoid of passion, predestined 14th Tirthankar’s name Bhaavi 14th Tirthankar’s name |
|
|
| Nihkhandit |
a type of renunciation, |
|
|
| Nihkrut vaakya |
deceitful or misguiding language, |
|
|
| Nihnav |
to hide, purity, some one who hides the truth |
|
|
| Nihsangatva |
non attachement. |
|
|
| Nihsangatva bhaavnaa kriyaa |
an auspicious and sacred act, an activity of non attachment. |
|
|
| Nihsaranaatmak taijas sharir |
beneficial or magnificent elecrtic body coming out from a great saint causing intense auspicious or inauspicious results respectively. |
|
|
| Nihshakaa |
doubtlessness, free from doubt or fear, determined. |
|
|
| Nihshalya |
a virtue of person who has accepted vows, free from worldly passions, |
|
|
| Nihshankit |
doubtlessness in the elements, doubtless; free from doubt or fear; unhesitating, determined. |
|
|
| Nihshreyas |
spiritual enjoyment, supreme bliss, |
|
|
| Nihshwaas |
exhalation, a time unit, |
|
|
| Nihsrut |
taken out( matter etc). |
|
|
| Nihsrut gnaan |
a type of sensory knowledge, knowing some thing completely, |
|
|
| Nij |
own, proper, peculiar, innate, constant, continual, my own, |
|
|
| Nij paramaatma dravya |
from innate substance perspective I am the god. |
|
|
| Nij parmaatmaa |
I am god. |
|
|
| Nij Shakti Pramaan Tap Tyaag |
internal strength is important, not the bodily strength. One can be having external clad monkhood but internally he does not have purity of the absence of three forms of passions then he does not considered himself as parmaarth muni. With his own strength muni will have internal purity of three kasay absence. then it is known as nij shakti pramaan. With two forms of passions absence, one has internal strength of householders strength. If one does not have internal purity of absence of two passions then he does not have internal strength of doing austerity. Nij Shakti means the soul’s internal strength and not the bodily strength. So according to the internal strength one has to have to perform austerity and renunciation. (purusharth siddhi upaay gatha 60 Gurudev kanjiswami pravachan) |
|
|
| Nij Vaibhav |
Nature of my internal grandeur, intense experiencing of the intense super sensuous bliss, Aatmaa naa atindriya aanand naa prachur swabhaav nu vedan. |
|
|
| Nijaanand |
joy in oneself; spiritual joy. |
|
|
| Nijras |
own delight, own charm, own feeling, own pleasure, own emotions. |
|
|
| Nijswarup |
own natural state, |
|
|
| Nikaachit karma |
intense bondage of karma which has to endure. |
|
|
| Nikaay |
group, class, corpus, system, organization, |
|
|
| Niket |
aboding place, house, temple, |
|
|
| Nikot |
lowest form of life, originating place for one sense living beings, nigodh, |
|
|
| Nikrust |
lower quality, |
|
|
| Nikruti |
a type of illusion or deceit. |
|
|
| Nikshepa |
act of throwing or sending; abandonment; deposit; sum deposited; trust. differentiation of things by different names etc., placing, |
|
|
| Nikshepa |
analysis of truth of object of knowledge gney.; installation; attribution; imposition; study of words to see their implications. According to comprehensive knowledge and partial point of view, the worldly dealings of the customary thing is known as nikshepa pramaan and naya naa anusaare prachalit lok vyavahaar ne nikshep kahe chhe. Object of knowledge is in indivisible form. To know it in the form of divisional aspect is known as nikshepa. Gney padaarth akhand chhe. Chhataay tene jaanataa gney padaarth naa je bhed karvaamaa aave chhe tene nikshep kahe chhe. There is worldly dealing occurs in easier way for seven reals and right faith etc. This is known as nikshepa. For example: |
|
|
| Nikshepa vidhi |
the rule of installation, Bhaav nikshepa shows that it is the absolute form of pure mode and therefore is known as true religion |
|
|
| Nikshepaadaan samiti |
carefulness in handling the things avoiding any type of violence a virtue of a saint. |
|
|
| Nikshepaadhikaran |
cleaning, act of wiping away, |
|
|
| Nikshepaarth |
knowing about the matters by nikshep vidhi (installation method) |
|
|
| Nikshepan |
mixing, installing some thing, giving or injecting, injection, |
|
|
| Nikshepini |
a religious story pertaining to presentation of self favor, a type ofknowledge. |
|
|
| Nikshipt dosh |
taking food placed over green leaves, unsterilized water and the like. |
|
|
| Nimagna |
drowned, immersed; absorbed in, |
|
|
| Nimesh/ nimish |
time unit consists of innumerable samays, blink of an eye is nimesh. |
|
|
| Nimitt |
concomitant, instrumental, efficient, auxiliary cause. |
|
|
| Nimitt kaaran |
instrumental cause, efficient cause, secondary cause, auxiliary cause, field cause, eternal causal agency. |
|
|
| Nimitta Naimittic Sambandh |
Law of synchronicity, Principle cause auxiliary cause relationship, cause and effect relationship |
|
|
| Nimmitta |
purpose, reason, pretext, any apparent cause |
|
|
| Nimmitta karan |
instrumental cause, auxiliary cause, eternal causal agency, field cause. |
|
|
| Nindaa |
condemnation, blame or blaming, self censure, one realizes his own faults, slander, censure; libel; contempt; reproach, defamation. |
|
|
| Nindaa khor |
slanderer, reviler, abuser. |
|
|
| Nindaa paatra |
fit to be censured, despicable. |
|
|
| Nindaan |
condemn, reproach, blaming, |
|
|
| Nindak |
slandering, reproaching. m. calumniator, backbiter. |
|
|
| Nindya |
censurable, despicable, reprehensible. |
|
|
| Ninhav |
concealment of knowledge, concealing the name of guru |
|
|
| Niraabaadh |
without any obstruction |
|
|
| Niraakaar |
shapelessness, having no form, formless. |
|
|
| Niraakaar upyog |
darshan upyog, shapelessness attentive consciousness. |
|
|
| Niraakaran |
end, canceling, cancellation, refutation, solution. |
|
|
| Niraakrand |
a place or person where no crying or complaints heard, One having no help or protection, free from fear of wild animals. |
|
|
| Niraakrandataa |
to be without crying |
|
|
| Niraakrut |
insulted, refuted, |
|
|
| Niraakruti |
shapeless, bad form, not studying scriptures, a fool, not observing rites, |
|
|
| Niraakshari |
mystic monosyllable |
|
|
| Niraakul |
serene, non agitated, not confused. |
|
|
| Niraakultaa |
serenity |
|
|
| Niraalamb |
without support; friendless, forlorn; not depending on another |
|
|
| Niraamaya |
healthy. n. good health |
|
|
| Niraasrav |
devoid of attachments, ill feeling etc. |
|
|
| Niraavaran |
unveiling, uncovered, clear, manifested. |
|
|
| Niraavaran |
unveiling, uncovered, without any obstruction. |
|
|
| Nirabhilaash |
with no desires. |
|
|
| Nirang |
niraag, nirvikaar, without any attachment. |
|
|
| Niranjana |
without blemish, untainted,without collyrium; unstained; faultless. |
|
|
| NIrankush |
uncontrolled, unrestrained; impetuous, self willed, without any opposition, |
|
|
| Niransh |
Indivisbile |
|
અંશ વગરનું; અખંડ.
|
| Nirargal |
beyond any control, uncontrollable |
|
|
| Nirarthak |
meaningless, worthless; useless; uncalled for. |
|
|
| Niratichaar |
without any transgression, without any violations. |
|
|
| Niraxari |
without letter. divine ohm sound of Tirthankar bhagwan. |
|
|
| Nirbaadh |
faultless, flawless, accurate, impeccable, precise, exact, correct |
|
|
| Nirbhay |
fearless, undaunted; free from danger, safe. |
|
|
| Nirdesh |
order, direction; allusion, reference; pointing out. |
|
|
| Nirdeshak |
who shows, directs or orders. m. director. |
|
|
| Nirdhaar |
determination; decision. |
|
|
| Nirdhaaran |
determination, ascertainment. There are three steps to nirdhaaran.
1. uddesh means to know the names
2.lakshan nirdesh to know their attributes
3. vichaar sahit pariksha karvi to examine after thinking |
|
|
| Nirdhaarvu |
determine, ascertain. |
|
|
| Nirdisht |
shown; described; ordered, directed; determined, decided, to be spoken off, |
|
|
| Nirdosh |
innocent, blameless, virtuous, innocent, perfect, righteous, faultless, spotless, guiltless, scrupulous, inculpable, unblemished. |
|
|
| Nirgranth |
free from all ties, bonds or complexes; poor; helpless, alone. m.person free from ties or bonds; sadhu; unattached and possessionless saint. |
|
|
| Nirgranth muni |
Nirgranth muni: one who has no passions at all. He may be at 11th spiritual development stage where passions are in the form of suppression or at 12th where there are no passions at all. It is passionless state upsham athavaa kshin moh ni dashaa. |
|
|
| Nirguna |
without attributes, devoid of qualities |
|
|
| Nirjaraa |
disintegration, shedding of karma, dissociation of karma.
Four types are there:
1: Sakaam nirjaraa: With personal efforts of the soul, after getting right faith
2: Akaam Nirjaraa: When soul is not making any efforts and karma get disintegrated each samay moment with its maturity time.
3: Avipaak nirjaraa: premature disintegration of material karma.
4 Savipaak nirjaraa: Material karma upon maturing, give fruition and then gets disintegrated. |
|
|
| Nirmagn |
totally engrossed, absorbed or engrossed (in); pleased, delighted. |
|
|
| Nirmaltaa |
serenity, clearness, cleanliness,, clear; purity; holy |
|
|
| Nirmohi |
attachmentless, free from illusion, detached, indifferent, disinterested, a character of saint. |
|
|
| Nirmudha |
rational, one who is capable of knowing super soul of self, nij param tatva ko janne me samartha hona. |
|
|
| Nirnaya |
decision; determination; verdict, judgement. |
|
|
| Nirnaya shakti |
volition |
|
|
| Nirnayaatmak |
judgmental. |
|
|
| Nirodh |
restraining, obstruction; stoppage; restraint; prevention. |
|
|
| Nirpexa |
non relativistic, without any reference, independent, without any expectation. |
|
|
| Niruddha |
stopped. |
|
|
| Niruktti |
etymological meaning of the word, actual meaning of the word, to separate the words and then to understand their meanings, nirvvachan |
|
|
| Nirupaadhik |
one without any alien attachment, pure |
|
|
| Nirupam |
incomparable. |
|
|
| Nirupan |
exposition, describing properly, description; |
|
|
| Nirupanaa |
apexaa, consideration of, reference, expectation, regard, kishi dharma ko mukhya karna is apeksha, To give importance to some property of a substance is known as apeksha |
|
|
| Niruparaag |
without uparaag. purity, without any impurities. without vikaar, Nirupraag vishuddimatvarup without any distortion of nature vikaar rahit and with purity of nature. |
|
નિરૂપરાગ વશિુદ્ધિમત્વરૂપ
|
| Nirvachan |
see nirukti |
|
|
| Nirvadya |
nirdosh, anindya, unblemished, faultless, without defect or shortcoming, omniscient lord, |
|
|
| Nirvarga |
that which is unseen or invisible forever. |
|
|
| Nirvartya |
produce, create, to create a new state. |
|
|
| Nirvartya |
Vyaapya any mode occurring in a given substance, whether it is soul or matter is known its vyaapya. This vyaapya is with three things: Praapya, Vikaarya and Nirvarya. The present condition to which a substance accepts is its praapya. This present state got generated from disintegration of the previous mode. Therefore it is known as vikaarya. And this present state is been generated is known as its nirvartya. |
|
|
| Nirvartya karma |
new research by performer, to produce something new, |
|
|
| Nirvartya karma |
new research by performer, to produce something new. |
|
|
| Nirveda |
indifference to the world,detachment, aversion from worldly affairs, disgust, depression of spirit, discouragement, fade up, manoglaani, shed, sham, vairaagy, |
|
|
| Nirvichaar |
not reflecting, thoughtlessness, inconsiderate |
|
|
| Nirvichikitsaa |
non repugnance at the afflicted ones, free from doubts or reflection, to have reverential belief with free from any disgust on viewing excreta of saints. |
|
|
| Nirviddha |
compact, not to be pierced through, |
|
|
| Nirvigna |
without impediment. |
|
|
| Nirvikaar |
free from modifications or change. |
|
|
| Nirvikaar |
immutable, passionless state, unchanged, unchangeable, disinterested, pure, without any defect, free from modification, free from change, immutable; passionless. |
|
|
| Nirvikaari |
unchangeable, immutable; passionless |
|
|
| Nirvikaari paryaay |
pure mode., passionless mode |
|
|
| Nirvikalpa |
pure undetermined sensation, indeterminate perception, without particulars, not capable of mutual relation, recognizing no distinction as that of subject and object or knower and known, exclusive concentration on one entity without distinct and separate consciousness of knower, known and knowing, free from all confusion, fixed, settled, primary abstract comprehension, indeterminate perception, admitting of no alternative, changeless, free from distinctions, |
|
|
| Nirvikalpa dhyaan |
absolute meditation. |
|
|
| Nirvikalpa gyaan |
indeterminate knowledge |
|
|
| Nirvikalpa pratiti |
conviction of indeterminate perception type. |
|
|
| Nirvikalpa pratiti |
conviction of indeterminate perception type. |
|
|
| Nirvikalpa pratyaksha |
indeterminate sensory cognition, pure sensation, according to Buddist logicians, only pure sensations which are indeterminate cognition devoid of all thought element what so ever are the nature of perception, |
|
|
| Nirvikalpa samaadhi |
absolute meditation, the state of indeterminate ecstasy, meditation in which nothing is realized besides soul. |
|
|
| Nirvikalpa sukh |
indeterminate enjoyment, supreme bliss |
|
|
| Nirvikalpa swasamvedan. |
pure undetermined direct self consciousness. |
|
|
| Nirvikalpataa |
state of un confused ness, without perplexity, serenity, |
|
|
| Nirvikruti aahaar |
tasteless food. |
|
|
| Nirvirati |
having attachment, attached, passionately, |
|
|
| Nirvish |
having nonvenomous symptoms. |
|
|
| Nirvishan |
enjoyed, |
|
|
| Nirvishank |
having no hesitation, with no doubts or misgivings. |
|
|
| Nirvisht |
experience or used, obtained as wages, one maintaining sacred fire, |
|
|
| Nirvrusht |
empty after raining, |
|
|
| Nirvruti |
undisturbed, repose, satisfaction, happiness, |
|
|
| Nirvrutt paryaaptak |
The soul, who initiated the powers to develop, but has not yet completed the development is called the possessor of the power to accomplish complete development (Nirvutya paryaptak). |
|
|
| Nirvrutti |
formative sense, subtype of physical sense, origination, growth, completion, accomplishment, good condition, well being, having no occupation or earning sources, |
|
|
| Nirvrutti akshar |
words pronounced by living being, they could be expressive or non expressive. thus of two types. |
|
|
| Nirvrutti aparyaapt |
soul has initiated power to develop through 6 paryaapti, but is Unable to complete all six paryaapti to fully develop the body. |
|
|
| Nirvrutti Bhakti |
devotional prayer for salvation of one. from Niyamsar. |
|
|
| Nirvrutti indriya |
dravynedriya, material sense organ, formative sense organic structure of any matter. they are of two types bahyantar means material particles taking shape as a sense organ. Abhyantar means the soul taking shape according to the external sense organ. |
|
|
| Nirvrutti maarg |
path to salvation |
|
|
| Niryukti |
analysis in detail of a scripture, explanation of sacred text in Jainism. |
|
|
| Nisahi |
while entering temple one recite this word. It is praakrut word. It means: while going to temple, one checks to control his worldly activities. to check the inauspicious activity. |
नसि्सहि
|
|
| Nisarg kriyaa |
encouraging for sinful or wrong activities. |
|
|
| Nisargaj |
by itself. |
|
|
| Nischay purvey no vyavahaar |
conventional point accompanied with absolute point. |
|
|
| Nischaya Shrut Kevali |
absolute scriptural omniscient, One who knows the soul directly with his sacred knowledge shrut gnaan, is known as nischay shrut kevali. Nischay swarup bhagwaan aatmaa absolute form of eternal true nature of the soul. |
|
|
| Nishchal |
immovable; fixed; firm. |
|
|
| Nishchal |
immovable; fixed; firm, moIonless, |
|
|
| Nishchaya |
absolute conception, or belief, determination |
|
|
| Nishchaya aalochanaa |
absolute introspection. |
|
|
| Nishchaya aaraadhanaa |
absolute spiritual prayer or meditation. |
|
|
| Nishchaya Ahinsaa |
absolute non violence. |
|
|
| Nishchaya amudh drasti |
absolute non deluded view |
|
|
| Nishchaya anashan |
absolute fasting with conquering worldly desires. |
|
|
| Nishchaya anuprexaa |
reflection about absolutism |
|
|
| Nishchaya chaaritra |
absolute right conduct, absolute meditation. |
|
|
| Nishchaya Gnaan |
absolute or right knowledge of self. |
|
|
| Nishchaya gupti |
absolute purity of soul (with mind speech and body) |
|
|
| Nishchaya guru |
one having absolute perception of knowing himself. |
|
|
| Nishchaya kaal |
time factor causing transformation of any entity. |
|
|
| Nishchaya kartaa karma |
a view point of taking self as the doer of own pure inclinations. |
|
|
| Nishchaya kshamaa |
absolute liberal conduct, free from agitation on other’s misconduct. |
|
|
| Nishchaya naya |
absolute point of view, the mode of the knowledge which knows the eternal pure nature of the substance. Nishchaya naya knows the true nature of the soul. It does not make soul pure. Absolute point of view:
1: Shows the nature of the each substance the way it is
2: It tells the mode of the substance to belong to the same substance.
3: It tells the nature as well as cause and effect kaaran kaary of the substance as it is and does not mix it with other substance. |
|
|
| Nishchaya tap |
absolute austerity, completely engrossed into self. |
|
|
| Nishchaya upaguhan |
absolutely free from all passions. |
|
|
| Nishchayaabhaas |
fallacy of absolute point of view, vyavhaar ko jo sarvathaa nishedh kare voh.Nishchayaabhaas perceived absolute point of view, fallacy of absolute point of view, When mode is putting its attention to the self and believes that it has constancy and is complete then it is known as nishchayaabhaas.When one believes the sentence from absolute point of view as always true and conventional point of view is always to be false then it is known as nischayaabhaas. e.g.
1: soul in present mode is pure like liberated soul, that means it is without inclination of attachment and aversion.
2: In present mode of the soul there is omniscient mode present, but is covered with karma particles.
3: Soul is always devoid of psychic karma, material karma and quasi karma
4: Vows, virtuous conduct, restraints etc are the causes of bondage and therefore they always need to be discarded.
5: study of scriptures are dependent on alien substance and therefore needs to be avoided.
6: To reflect up on seven elements is reason for bondage and therefore one must reflect up on pure nature of the soul only.
7: If the thought activity is pure then there is no necessity to discard external activities.
8: To observe vow is bondage. Therefore one should not take any vows.
9: Auspicious thinking is reason for bondage. Therefore one should not observe any auspicious thinking. |
पर्याय पर्याय का लक्ष्य करती हुई, अपन को ध्रुव या पूर्ण मान तो निश्चयाभास होगा
|
|
| Nishchayaatmak |
not to have any doubts at all, determined, decisive, knowledge not having any doubt sansay, viparyay illusion or anadhyavasaan indecisiveness., Vyavashaayaatmak knowledge. |
|
|
| NishchiL |
determined; certain; definite. |
|
|
| NishchinL |
determined; certain; definite, free from care of worry; care free |
|
|
| Nishchintataa |
freedom from care. |
|
|
| Nishedh roop |
prohibitory form |
|
|
| Nishedha |
negation, negative element, prohibition, interdiction; prevention; denial, refute, disprove. |
|
|
| Nishedhaatmak |
prohibitive; negative. |
|
|
| Nishedhak |
prohibitive; prohibiting, forbidding, preventing, preventer, |
|
|
| Nishedhikaa |
entering temple etc places with permission of the governing deities, saying nishhi nishihi nishihi while entering temple. |
|
|
| Nishedya |
prohibitor prohibited, prevented, |
|
|
| Nishedya nishedhak sambandh |
prohibited prohibiting relationship, prevented preventing relationship. Here absolute point of view is nishedhak forbidding and conventional point of view is nishedhya prohibited. (ref: samaysar gatha 173 and 272). Here it does not say that one must totally discard conventional point of view. Conventional point of view by itself is not the ultimate truth. When one understands this point then he has done negation nishedh of conventional point of view. One does not give up conventional point of view but knows that that is not the ultimate reality.
Nishedhak Prohibiting
Nishedhya Prohibited
For: Ashuddh Nishchaya Naya Impure absolute point of view, the nishedhaak is:—>
Upcharit and Anupcharit Asadbhut Vyavahaar Naya Figurative and literal impure synthetic conventional partial point of view.
For: Ek Desh Shuddh Nishchaya Naya Absolute Partial point of view showing the partial purity of a mode the nishedhaak is:
Upcharit Sadbhut Vyavahaar Naya a figurative empirical point of view expressing difference between soul and alien belonging virtues
For: Param Shuddh Nishchaya Naya A view point believing in Supreme pure soul, the nishedhaak is:—> Anupcharit Sadbhut Vyavahaar Naya Literal empirical stand point expressing the differentiation between virtues and virtuous one: |
|
|
| Nishiddha |
warded off, kept back, restrained,checked, prevented from, forbidden to, |
|
|
| Nishkaam |
free from desires. |
|
|
| Nishkaaran karunaa |
compassion without any cause of purpose, purposeless compassion |
|
|
| Nishkaarana |
without any cause of purpose. |
|
|
| Nishkal |
a type of meditation, supreme soul salvaged one, devoid of all attachments |
|
|
| Nishkampa |
motionless, steady. |
|
|
| Nishkarma |
devoid of karma,doing no work; inactive, idle; non attached., independent of karma. |
|
|
| Nishkarsh |
purport, gist, implication, intention, meaning, significance, gist, substance, drift, signification, sense, essence, import, tenor, thrust, message, spirit |
|
|
| Nishkriya |
inactive; doing nothing. |
|
|
| Nishkriyataa |
inactivity, inertia. |
|
|
| Nishkriyatva |
rise of mode of inertia, vibration less and tremor proof |
|
|
| Nishpaadak |
Nishpanna karnaar, producer, one who completes the act, accomplisher, matured one, obtainer |
|
|
| Nishpanna |
born, produced; completed, accomplished; ready; mature, proven, obtained, |
|
|
| Nishpatti |
siddhi,completion; end, termination; gain; accomplishment; outcome; maturity, origination, certainty, |
|
|
| Nishpaxtaa |
neutrality, non partisanship. |
|
|
| Nishphal |
fruitless; useless; unsuccessful. |
|
|
| Nishphaltaa |
failure. |
|
|
| Nishpruh |
free from desire; detached; indifferent |
|
|
| Nishthaa |
faith; devotion; loyalty; confidence; concentration; absorption; aim, object intent. |
|
|
| Nisih |
midnight. |
|
|
| Nisihi |
while entering temple one recite this word. It is praakrut word. It means: while going to temple, one checks to control his worldly activities. to check the inauspicious activity. |
नसि्सहि
|
|
| Niskapat |
guileless, fair; ingenuous, frank, innocent, without deception |
|
|
| Nispaap |
sinless, name of 13th future tirthakar’s name |
|
|
| Nistush |
pure, unbroken, clear, one without any husk, Fotaraa vinaanu, without any bran. |
|
|
| Niti |
good conduct or behaviour; scriptural rules of conduct; character, conduct; politics, political science; method; policy; morality; ethics; justice; rectitude. |
|
|
| Nitya |
everlasting, eternal, imperishable, unchanging. |
|
|
| Nitya dravya |
ultimate entity, primary or simple substance, |
|
|
| Nitya idiot |
emitting light of knowledge forever. |
|
|
| Nitya kriyaa |
essential duties of saints and householders etc |
|
|
| Nitya maha |
to regularly worship omniscient lord with 8 auspicious substances. It is also known as sadaarchan |
|
|
| Nitya naya |
standpoint of eternity, |
|
|
| Nitya nigodh |
everlasting lowest form of life, one sense lowest form of living beings from eternity, permanent lowest form of life, |
|
|
| Nitya sahacharya |
uninterrupted agreement |
|
|
| Nitya samaajaati |
parity per eternity, permanence, eternalism, |
|
|
| Nitya Taadaatmya sambandh |
eternal inherent relationship e.g. attributes and soul substance. (see also sambandh). In Samaysaar in Karta Karm Adhikaar this relationship is also known as Taadaatmya siddh sambandh. |
|
|
| Nitya vaad |
eternalism, |
|
|
| Nityaalok |
a summit situated at eh Ruchak mountain, |
|
|
| Nityaanand |
eternal bliss, path to salvation, |
|
|
| Nityaanitya |
permanence cum impermanent |
|
|
| Nityataa vipaak |
unfailing frution of karma |
|
|
| Nityatva |
permanence, eternity |
|
|
| Nivaaran |
warding off; prevention; removal |
|
|
| Nivartak |
turning back; returning; warding off. |
|
|
| Nivrutti |
quietude, peace of mind; leisure; retiring or retirement from service or active life; abstaining from work, inactivity; ceasing to take interest in worldly matters and going into seclusion, to take mind away from desire etc. types of vices, abstinence from sensual pleasures |
|
|
| Niyaamak |
regulating, directing, managing. m. director, manager; senator; helmsman; pilot; charioteer. |
|
|
| Niyam |
The one which is qualified to perform jo niyam karne yogya hai woh niyam hai. Knowledge, faith and conduct are niyam, observances, rule; law, regulation; usage, custom. vow; bond, restraint; resolution, Abhigraha, vow taken for a short time, |
|
|
| Niyamsaar |
knowledge, faith conduct are niyam and saar means to remove any thing which is contrary. That means one has to perform knowledge, faith and conduct and any thing contrary is to be discarded is known as Niyamsaar. Genuine way to qualified to be performed is triple gems of knowledge, faith and conduct and that is Niyam and any thing contrary to be discarded is known as Niyamsaar. Written by Aachaarya Kundkund and has 187 stanzas and Padma Prabh Mal Dhaari Dev wrote tikaa and is known as Taatpary Vrutti. |
|
|
| Niyat |
stable, immovable; fixed; firm, fixed, determined; established; well restrained; appointed, prescribed, nischay naya |
|
|
| Niyat pradeshatva |
invariable territory. |
|
|
| Niyati |
fate, fortune, destiny. |
|
|
| Niyog |
sambandh, relationship. |
|
|
| Nokarma |
quassi karma, nominal karma, naam maatra aka karm. physical body and the objects coming in its relationship are known as nokarma. |
|
|
| Nokashaay |
quasi toxic emotions. nine types: 9 quasi passions of laughter haashya, indulgence rati, dissatisfaction arati, sorrow shok, fear bhay, disgust jugupsaa, male female and hermaphroditic dispositions purush, stri and napunshak ved. |
|
|
| Noliyo |
mongoose |
|
|
| Nyaas |
nikshepa, installation, entrusting, |
|
|
| Nyaasaapahaar |
misappropriation, a type of false behavior. |
|
|
| Nyaay |
logic, axiom, logical reasoning, school holding a philosophy of logicarealism. The distinctive contribution of this school is its fashioning of the tools of inquiry and its formulation of the technique of argumentation, system of philosophy which deals with logic, nyaay leads to attainment of knowledge of self, To lead knowledge towards the real nature of the self is known as nyaay. “Ni” is dhaatu and word “Nyaay” is derived from it. “Ni” means to lead one to it. The soul is with embodiment of knowledge. To take knowledge towards this soul (with embodiment of knowledge) is known as Nyaay. |
|
|
| Nyaay |
An “aastik” school of Indian philosophy. Its founder was Gautama, its “vaartik kara” was Udyotkara and its “Bhaasyakara” was Vaatysyaayan. It is primarily a school of logic and epistemology. It has been defined as a critique of the categories through means of valid knowledge.
Nyaay with comprehensive knowledge to examine an object is known as nyaay. with direct knowledge and with scriptural knowledge one ends up with inference. This is known as “anvikshaa” This by itself is known as aanvikshiki, nyaay vidyaa or nyaay shastra. |
प्रमाण से वस्तु की परीक्षा करने का नाम न्याय है। प्रत्यक्ष और आगम के आश्रित अनुमान को अन्वीक्षा कहते हैं। इसका नाम आन्वीक्षकिी (science of logic)या न्यायविद्या या न्याय शास्त्र कहते हैं।
|
|
| Nyaay tattva |
verdict, logic, syllogism, reasonable., |
|
|
| Nyochhaavar |
sacrificed; offered in charity. n. in pushti marg present. |
|
|
| Nyun |
deficient, lacking, wanting, |
|
|