A B C D E F G H I J K L M N O P R S T U V Y
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Stick. The soul, when in the last but one or 13th guṇasthāna expands itself into a stick reaching to the top and the bottom of the Universe when its ayukarma or life-span determining karma is nearing its end is a step of the first and last stage of samudghat.
Right seeing (vision, understanding). It is the first mentioned of the ratnatraya or ‘threefold jewel’.
The ten dharmas or virtuous duties of religion, all based on non-violence (= uttam) 1) uttam forgivenness, 2) nonviolent egolessness 3) nonviolent simplicity (no disharmony between thoughts and deeds) 4) nonviolent truth 5) nonviolent greedlessness 6) nonviolent self reservation 7) nonviolent austerity 8) nonviolent charity 9) nonviolent abstinence of possessions 10) nonviolent celibacy.
One of a twin, the other being Kula Bhuṣana, (Kul Bhushan) figuring in a story on Jain morality. The story is briefly retold under the entry Kula Bhushana.
The 2½ dvīpas or ‘islands’ including our own, where embodied humans can occur. Beyond that area no humans can go, but animals, celestials, plants and minerals can still embody there. See also Madhyaloka.
A commentary on the Ṣaṭkhaṅḍāgama (Scripture in Six Parts), which is the foremost and oldest Digambara Jain sacred text.[1] According to Digambara tradition, the original canonical scriptures of the Jains were totally lost within a few centuries after the nirvāṇa (‘passing away from mundane existence’) of Lord Mahavira. Hence, Satkhandāgama is the most revered Digambara text and has been given the status of āgama. The importance of the Satkhandāgama to the Digambaras can be judged by the fact that, the day its Dhavalā commentary was completed, it is commemorated as Śruta Pañcami, a day when all the Jaina scriptures are venerated.
Twelve Aṅgas or scriptures belonging to the Āgamas.
The inbuilt nature that is borne by any living entity or non-living thing. Everything has its own nature, dharma, virtue. For example, the virtue of fire is to burn, of the sun to give light and heat, water to flow and make wet, and of humans it is humaneness.
The good meditations of which there are four: in the first guṇasthāna there are only 4 bad dhyānas (dur dhyānas). In the 2nd, 3rd and even in 4th guṇasthāna there are two good meditations, in the 4th there are three and in the seventh four – with decreasing ‘bad meditations’. The dharma dhyānas are the four that begin from the 2nd gunasthana to the 14th of the spirituality ladder: ajnā vichaya dhyāna (care for and having conducted according to scripture that you read and take the essence from, directing conduct; vipāka vichaya (whatever I have done I will have to face – not blaming others; apāya vichaya (how to protect the self from influx/attraction of karmas); sanasthāna vichaya. (to think about total universe how helpless, how much suffering it has the soul has is if it is not awakened). After the four dharma dhyānas have been achieved the first śukla dhyāna comes at the eighth guṇasthāna and the second śukla dhyāna at the twelfth.
Dhyāna (Dhyaan) Orientation, attentiveness, either dur or dharma dhyāna (bad or good), the last going deep into physical selflessness beyond mental speculation.
Those whose cloths are the ten directions: NESW, intermediary, up, down. One of the two main sects of Jainism of which the male monks go totally naked, having done away with all material possessions, accepting heat, cold and insects alike and in full control of their passions. The other sect is known as the Śvetambara, the white-clad.
Divine Sound) the resonance produced by the Arhata OM-sound (to be understood by gaṇadharas only).
Originally a saṅgha of Jain ascetics, the followers of which were called Dravids. (every saṅgha has a particular code of conduct). The present day Dravids of India and Sri Lanka and other countries are derived from this Jain saṅgha long back. Originally they lived in the Indus region and throughout India.
Six eternal, independent, non-interfering components of the universe: matter, soul, space, time, medium of motion medium of rest.
Deed, as distinguished from bhava karma (thought), leading to a burden of karmas as a cloud adhering to the soul.
Physical sign, external appearance (Susā); the male gender organ, bhava liṅga is maintaining purity/ self-control in every sense.
The four bad thoughts (or ‘meditations’): anger, ego, deceit and greed which spoil the ease of the soul.
Dwadaśāṅga śrut (Dwadashangashrut)
The knowledge given by the Jina is divided into twelve sections (each section has many subsections).
Dwadaśānuprekṣa dhyāna (Dwadashanupreksha dhyaan)
Twelve types of reflections made by every wise person to see the truth by themselves: 1) nothing is permanent in this world 2) no shelter for the soul for karmas in this world 3) whatever is there is ever changing 4) loneliness, singleness 5) all souls and things are different and separate 6) the soul is impure in the world because of karma 7) all the time worldly soul is drawn in karma because of her own restlessness, 8) the wise soul should try to stop inflow of karmas by shielding oneself. (not to allow ignorance, carelessness) 9) Souls should also try to deplete out karma 10) The soul should always realize it status in the Triloka sanasthāna 11) It is very very very rare to get realization of the right knowledge (bodhi, omniscience at 12th guṇasthāna), and finally 12) Dharmabhavana: (dharma reflection) What is the real inbuilt attribute of the soul, and that is dharma. One should memorize these (as a song) so that under all circumstances they give great energy, courage, confidence and comfort to face all odds in life.