Dictionary
Praman (प्रमाण)
A way of measuring/understanding Lokottar/Dictionary#Parmarthik things/ Darshanik or philosophical things.
Meaning:
Valid knowledge that correctly determines its object and is capable of guiding us toward what is beneficial and away from what is harmful.
Context:
The 0. Why defines pramana as svapurvarthavyavasayatmaka jnana — knowledge that determines an object which has not previously been determined by another pramana.
Distinction:
Pramana is different from Pramanabhas (प्रमाणाभास), which appears to be valid knowledge but does not produce correct determination of reality.
Example:
Correctly knowing that a particular object is a tree can function as pramana.
Reference - Pariksha sutra class 1
Dig deeper - 0. Why
Related Terms
Lokmaan :
There are 6 techniques for measuring worldly objects, system is called lokmaan.
1. Maan
Ras maan, Beej Maan (using containers)
2. Avmaan
Length measurement (using sticks or rope)
3. Unmaan
Taraju
4. Tatmaan
Quantified Comparative measurement
like 3 rai particles == 1 Jowar grain, 2 Jowar grain = 1 wheat grain
5. Pratimaan
Comparison with ideal things,
Often used in Heera to Gold price evaluation based on heera's
6. Ganna
Pramanabhas(प्रमाणाभास)
Meaning:
Knowledge that resembles pramana but is actually defective.
Context:
Pramanabhasa produces mistaken knowledge rather than the true knowledge required for worldly or spiritual accomplishment.
Example:
Mistaking something for a snake when it is actually a rope.
Vyavasaya (व्यवसाय)
Meaning:
Determinate ascertainment or definite cognition.
Context:
The term is used to show that Dictionary#Praman (प्रमाण) is not merely awareness but knowledge that reaches a definite determination of its object. The author also uses it against the Buddhist view of indeterminate cognition.
Distinction:
Mere awareness is not sufficient; the cognition must determine its object.
Related Terms
Svavyavasay(स्वव्यवसाय)
Meaning:
The determination or awareness of one's own cognition by that very cognition.
Context:
Knowledge is directed toward an external object, but it also reveals itself. Thus, when I know a pot, the cognition not only determines “pot”; it also has awareness of itself as cognition.
Distinction:
Svavyavasaya is about knowledge knowing itself; arthavyavasaya is determination of the object.
Example:
“I know the pot” involves both awareness of the pot and awareness of the knowing cognition.
Paravyavasaya(परव्यवसाय)
Meaning:
Determination of an object other than the cognition itself.
Context:
The text explains that knowledge is sva-paraprakashaka — it illuminates both itself and its object.
Distinction:
Svavyavasaya = knowledge reveals itself.
Paravyavasaya = knowledge reveals its object.
Anadhyavasaya (अनध्यवसाय)
Meaning:
Non-determination; failure to ascertain what an object actually is.
Context:
Unlike viparyaya, where there is an incorrect determination, here there is no definite determination.
Example:
Seeing something in the distance but failing to determine what it is.
Apurvartha (अपूर्वार्थ)
Meaning:
An object whose relevant form has not previously been determined by another pramana.
Context:
This is one of the important qualifications in the definition of pramana. It does not mean that the entire object must be completely unknown beforehand. A previously known object can become an apurvartha when a new aspect or specification of it is determined.
Distinction:
“Previously known” and “previously determined in this particular form” are not the same.
Example:
First knowing “this is a tree,” and later knowing “this is a mango tree.” The second cognition concerns a newly determined specification.
Samropa (समारोप)
Meaning:
Superimposition or false determination in which something is cognized incorrectly.
Context:
The text describes samropa through three forms of defective cognition: doubt, contrary cognition, and non-determination.
Distinction:
It is opposed to correct niscaya (निश्चय).
Related Terms
Sanshaya (संशय)
Meaning:
Doubt or uncertainty between alternatives.
Context:
It is one of the forms of samropa that valid determining knowledge must eliminate.
Example:
“This may be a man or a post.”
Viparyaya (विपर्यय)
Meaning:
Contrary or erroneous determination.
Context:
The cognition determines something, but determines it incorrectly.
Example:
Taking a rope to be a snake.
Hitahitapraptipariharasamartha(हिताहितप्राप्तिपरिहारसमर्थ)
Meaning:
Capable of helping one obtain what is beneficial and avoid what is harmful.
Context:
The second Sutra explains pramana through its practical efficacy. Correct knowledge reveals the properties and defects of things, allowing appropriate engagement or avoidance.
Distinction:
Pramana does not itself perform the action. It provides the correct knowledge on the basis of which action can occur.
Sva-paraprakashaka
sva-paraprakashaka (स्व-परप्रकाशक)
Meaning:
That which reveals both itself and something other than itself.
Context:
The text uses this idea to establish that knowledge knows both its object and itself.
Pratyaksha
pratyaksha (प्रत्यक्ष)
Meaning:
Direct cognition.
Context:
The passage argues that directness belongs to knowledge, not to the external object. Knowledge becomes directly experienced in itself and thereby can directly reveal its object.
Parmarthik
For the benefit of non wordly things
Ratnatrayi
रत्नत्रय की आराधना (Ratnatraya ki Aradhna) का अर्थ है आत्मा की शुद्धि और मोक्ष (मुक्ति) प्राप्ति के लिए तीन अनमोल रत्नों—सम्यक् दर्शन, सम्यक् ज्ञान और सम्यक् चारित्र की एकसाथ साधना करना।
Kalpvriksh
- What it is: A divine, wish-fulfilling tree that automatically provides for all human needs without any labor.
- Where/When they exist: They thrive during Bhogbhumi (eras of effortless enjoyment) in the universe.
- Current status: They do not exist on Earth today. They vanished at the end of the 3rd Aara (cosmic time cycle) as human greed and anger grew, shifting Earth into a Karmabhumi (land of labor).
- The 10 Major Types & What They Give:
- Bhojananga: Gourmet food and sweets
- Pananga: Exquisite drinks and beverages
- Vastranganga: Royal clothing and textiles
- Bhushananga: Ornaments and jewelry
- Alayanga: Palaces and houses to live in
- Deepanga: Indoor lamps and lighting
- Jyotiranga: Global ambient illumination
- Bhajnanga: Utensils and dining plates
- Turyanga: Divine musical instruments
- Malanga: Fragrant flower garlands
Charmavart(चरमावर्त)
A soul that has entered its Charamavart Kaal (चरमावर्त काल), the absolute final cycle of cosmic wandering before achieving liberation. 1
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The Literal Meaning: Charama means final/last, and Avarta means rotation or cycle. [1]
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The Spiritual Milestone: When a transmigrating soul (Bhavya Jeev) has shed enough intense, deep-seated karmas to weaken its supreme ignorance (Asrav#1. Mithyatva), it enters its final round of births in Samsara. 1
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State of the Soul: A Charamavart Jeev at this stage may not be fully enlightened yet, but it is undergoing a profound preparatory phase. The soul begins to naturally develop detachment (Vairagya), an inner pull toward the Tirthankar's teachings, and a deep readiness to attain Samyagdarshan (Right Perception/Self-Realization). 1
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The Time Limit: According to scriptural rules, once a soul becomes a Charamavart Jeev and triggers Samyagdarshan, it must attain total liberation (Moksha) within a maximum time frame of Kaal Chakra and Time units#Ardh Pudgal Paravartan Kaal (अर्ध पुद्गल परावर्तन काल). 1
Bhavya Jeev (भव्य जीव)
A soul that possesses the inherent capability or potential to attain liberation (Moksha) from the cycle of birth and death (Samsara).
The inherent quality to eventually wake up spiritually exists within them.
Margana (मार्गणा)#11. Bhavya Margana (भव्य मार्गणा)
Bhedgyaan
You discover where the knot is and understand how it formed, the insight or realization.
Granthibheda
The knot is actually untied, the existential transformation produced by that realization.
Detailed playlist here
Abadhakal
The duration of bondage of karmas to the soul, which starts from the time of the karmas, bondage until its maturity.
Satta
Refers to those karmas which are dormant and stuck to the soul.
Sankramana
Depending on our activities, bonded karmas can transform within some of their sub-types.
Example: Shata and Ashata Vedniya karmas are the two sub-types of Vedniya karmas. Shata Vedniya karma causes comfort while Ashata Vedniya karma causes discomfort. If our current activities causes comfort to someone then our Ashata Vedniya karma gets transformed to Shata Vedniya karma. And, so it works for opposite activities.
Utkarshana
increase of duration and intensity of karmas which are already bonded to the soul.
Apakramana
diminution of duration and intensity of karmas which are already bonded.
Upashama
state in which karmas are suppressed and cannot produce results.
Kshey
Genuinely shedding the karma
Kshayopsham (क्षयोपशम)
The simultaneous destruction (Kshaya) of some karmas, the suppression (Upashama) of other karmas,
Nidhatti bondage
type of bondage in which karmas are neither brought into operation prematurely nor transferred into that of another sub-class, but may increase or decrease in duration and intensity of results.
11) Nikachit bondage - type of bondage in which karmas do not operate prematurely, nor transferred, nor increase or decrease in duration or intensity of results.