Samjna, Saṃjñā, Saṃjña: 18 definitions
Samjna means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
Saṃjñā (संज्ञा) refers to a “suggestive sign ”; it is a Sanskrit technical term defined in the Nāṭyaśāstra.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).
Purana and Itihasa (epic history)Source: archive.org: Puranic Encyclopedia
Saṃjñā (संज्ञा).—Wife of Sun (Sūrya). Birth. Saṃjñā was the daughter of Viśvakarman according to the Viṣṇu Purāṇa (Part 3, Chapter 2) and of Tvaṣṭā according to Mahābhārata, Ādi Parva (Chapter 66, Verse 35). Most of the Purāṇas refer to Saṃjñā as the daughter of Viśvakarman. Separation from husband. Saṃjñā lacked the power to put up with the heat of Sūrya. She once went into the forest to perform Tapas after deputing her companion, Chāyā, to serve her husband. Saṃjñā left her three sons Manu, Yama, and Yamī also in the charge of Chāyā, who in the guise of Saṃjñā served Sūrya. He took her to be his wife and begot three children, Śanaiścara, (another) Manu and Tapatī of her. Chāyā once got angry and cursed Yama, son of Saṃjñā. Then it was that Sūrya realised that she was not his wife. Sūrya felt very sad at this separation from his wife and went to the forest in search of her. He knew, by the power of his meditation, that Saṃjñā was doing tapas in the guise of a mare. Then he assumed the form of a horse and begot of the mare the Aśvinīkumāras and Revanta. The Aśvinīkumāras named Nāsatya and Dasra, were born through the mare’s (Saṃjñā) nose. (Anuśāsana Parva, Chapter 150, Verse 17). Reunion. Sūrya brought Saṃjñā back with him. She complained to her father Viśvakarman, that life with Sūrya was impossible on account of his excessive heat, and so Viśvakarman ground Sūrya on his drilling machine and reduced his heat. But, only (1/8) of the heat (effulgence) could be so reduced, and it was with that fraction of effulgence that Viṣṇu’s disc (cakra), Śiva’s triśūla (trident), Kubera’s puṣpakavimāna and Subrahmaṇya’s weapon called Śakti were made. (Viṣṇu Purāṇa Part 3, Chapter 2; Harivaṃśa, Chapter 41 and Bhaviṣya Purāṇa For details see under Tapatī. (See full article at Story of Saṃjñā from the Puranic encyclopaedia by Vettam Mani)Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Saṃjñā (संज्ञा).—Daughter of Viśvakarman (Tvaṣṭ(r)a, Matsya-purāṇa and Brahmāṇḍa-purāṇa); consort of Sūrya (Vivasvat, Bhāgavata-purāṇa) gave birth to Manu, Yama and Yamī; unable to bear the effulgence of her husband, she engaged Chāyā, her servant maid, to take her place, and left for penance; to Chāyā were born Śanaiścara, Manu (Sāvarṇi), Tapatī; finding fault with Yama once the Sun god discovered Chāyā's identity and after a search found Samjñā doing penance as a mare in the plains of Uttarakuru;1 he became a horse in turn and Samjñā as a mare gave birth to three more children; the two Aśvins and Revanta; Viśvakarma filed off the Vaiṣṇava effulgence and out of this he crafted the discus of Viṣṇu, the trident of Śiva, the Puṣpakavimāna of Kubera the lance (Śakti) of Kārtikeya and others.2
- 1) Bhāgavata-purāṇa VIII. 13. 8-9: VI. 6. 40: IX. 1. 11: Matsya-purāṇa 11. 2 and 24-37; Vā 84. 21; 100. 31.
- 2) Brahmāṇḍa-purāṇa II. 24. 90: III. 59. 22-3; IV. 1. 28: Viṣṇu-purāṇa III. 2. 2-12.
1b) A Śakti.*
- * Brahmāṇḍa-purāṇa IV. 44. 87.
Saṃjñā (संज्ञा) is one of the four wives of Bhāskara (sun-god): the son of Aditi and Kaśyapa according to the Vaṃśānucarita section of the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, The Saurapurāṇa 30.27-73 and chapter 31 descibes the vaṃśānucarita in an abridged form. It is stated that Aditi got from Kaśyapa, Bhāskara, the Sun-god. The Sun-god had four wives—Saṃjñā, Rājñī, Prabhā and Chāyā. It is stated that Aditi got from Kaśyapa, Bhāskara, the Sun-god. The Sun-god had four wives [viz., Saṃjñā]. Saṃjñā gave birth to Manu from the sun-god in whose race were born the kings.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
Saṃjñā (संज्ञा).—A technical term; a short wording to convey ample sense; a term to know the general nature cf things; convention; cf. वृद्धिशब्दः संज्ञा (vṛddhiśabdaḥ saṃjñā); आदेचः संज्ञिनः (ādecaḥ saṃjñinaḥ) M.Bh. on P.1-1.1. There are two main divisions of संज्ञा-कृत्रिमसंज्ञा (saṃjñā-kṛtrimasaṃjñā) or an artificial term such as टि, घु (ṭi, ghu), or भ (bha) which is merely conventional, and अकृत्रिमसंज्ञा (akṛtrimasaṃjñā) which refers to the literal sense conveyed by the word such as अव्यय, सर्वनाम (avyaya, sarvanāma) and the like. Some grammar works such as the Candra avoid purely conventional terms. These samjnas are necessary for every scientific treatise. In Panini's grammar, there are the first two chapters giving and explaining the technical terms whose number exceeds well-nigh a hundred.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
General definition (in Hinduism)Source: Cardiff University Blogs: Who’s who in ancient India?
Saṃjñā (संज्ञा), disatisfied with the appearance of her husband, the sun (i.e. Vivasvat), secretly leaves him, arranging for a lookalike to take her place. She goes back to her father, but he tells her to go back to her husband, so she goes out to grass. Vivasvat does not notice the switch of wives until one of his earlier children points out that the mother treats the latest child preferentially. Vivasvat then goes to his father-in-law, who gives him a visual makeover and tells him where his wife is. She receives him favourably, and they are reunited (See the Harivaṃśa 8.6–40).
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: archive.org: The Indian Buddhist Iconography
Saṃjñā (संज्ञा, “name”) refers to one of the five Skandhas (cosmic elements), according to Vajrayāna or Tantric Buddhism.—The Buddhists believe that the world is composed of five cosmic elements or Skandhas [viz., Saṃjñā (name)...]. These elements are eternal cosmic forces and are without a beginning or an end. These cosmic forces are deified in Vajrayāna as the five Dhyāni Buddhas. In the course of time they were regarded as the five primordial gods responsible for this diversified creation, [..].
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
Mahayana (major branch of Buddhism)Source: Wisdom Library: Maha Prajnaparamita Sastra
Saṃjñā (संज्ञा) or Daśasaṃjñā refers to the “ten concepts”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter 37. The Bodhisattva-mahāsattva should completely fulfill the ten concepts (daśa-saṃjñā). When one begins to practice the good dharmas so as not to lose them, they are called recollections (anusmṛti); when one develops the object (nimitta) and develops the mind (citta), they are called concepts (saṃjñā); when one understands precisely (niyata) without feeling any doubts (vicikitsā), they are called knowledges (jñāna).
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Buddhism)Source: Wisdom Library: Buddhism
Saṃjñā (संज्ञा) is the forty-sixth of sixty digits (decimal place) in an special enumeration system mentioned by Vasubandhu in his Abhidharmakośa (“treasury of knowledge”). The explanations of the measure of years, eons, and so forth must be comprehended through calculation based on a numerical system. Enumeration begins from one and increases by a factor of ten for each shift in decimal place. The sixtieth number in this series is called “countless”.
Among these decimal positions (eg., saṃjñā), the first nine positions from one to one hundred million are called ‘single set enumeration’. From a billion up to, but not including countless is “the enumeration of the great companion” and is called the ‘recurring enumeration’.Source: Wisdom Library: Dharma-samgraha
Saṃjñā (संज्ञा, “perceptions”) refers to the third of the “five components” (pañcaskandha) as defined in the Dharma-saṃgraha (section 22). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., saṃjñā). The work is attributed to Nagarjuna who lived around the 2nd century A.D.Source: Oxford Reference: A Dictionary of Buddhism
Saṃjñā (संज्ञा, “idea, concept”):—(Skt.; Pāli, saññā). The third of the five aggregates (skandha), Saṃjñā is the psychological faculty of perception or discernment. Saṃjñā is said to recognize the distinctive characteristics of things, for example, by identifying different colours. It is sixfold, with respect to perception of the objects of the five senses plus the ideas perceived by the mind.
General definition (in Jainism)Source: Encyclopedia of Jainism: Tattvartha Sutra 1
Saṃjñā (संज्ञा, “recognition”).—What is the meaning of saṃjñā (recognition)? Cognition by comparison is recognition e.g. ‘this is like that (known earlier)’ is recognition. What is the function of recognition? To recollect something seen earlier and then to compare it to something being seen now is the function of recognition e.g. this house is like the one I saw earlier.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Sanskrit-English dictionarySource: DDSA: The practical Sanskrit-English dictionary
Saṃjñā (संज्ञा).—9 Ā.
1) To know, understand, be aware of.
2) To recognize.
3) To live in harmony, agree together (with acc. or instr.); पित्रा पितरं वा संजानीते (pitrā pitaraṃ vā saṃjānīte) Sk.
4) To watch, be on the alert; संजानानान् परिहरन् रावणानुचरान् बहून् (saṃjānānān pariharan rāvaṇānucarān bahūn) Bk.8.27.
5) To accede or agree to.
6) To remember, think of (Paras); मातुः मातरं वा संजानाति (mātuḥ mātaraṃ vā saṃjānāti) Sk.
7) To direct, appoint. Caus.
1) To inform.
2) To appease, gratify, console.
3) (a) To quiet, pacify (a sacrificial animal). (b) To kill.
4) To command, enjoin.
5) To animate.
6) To make intelligible, cause to be understood, inform.
7) To make a sign to (any one), communicate by signs.
--- OR ---
2) Being conscious.
3) Named, called; see संज्ञा (saṃjñā) below.
-jñam A yellow fragrant wood.
--- OR ---
Saṃjñā (संज्ञा).—1 Consciousness, अकरुण पुनः संज्ञाव्याधिं विधाय किमीहसे (akaruṇa punaḥ saṃjñāvyādhiṃ vidhāya kimīhase) Māl.9.42; रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः (ratikhedasamutpannā nidrā saṃjñāviparyayaḥ) Ku.6.44. संज्ञा लभ्, आपद् (saṃjñā labh, āpad) or प्रतिपद् (pratipad) 'to regain or recover one's consciousness, come to one's senses'.
2) Knowledge, understanding; नायका मम सैन्यस्य संज्ञार्थं तान् व्रवीमि ते (nāyakā mama sainyasya saṃjñārthaṃ tān vravīmi te) Bg.1.7; Mb.12.153.63.
3) Intellect, mind; लोकतन्त्रं हि संज्ञाश्च सर्वमन्ने प्रतिष्ठितम् (lokatantraṃ hi saṃjñāśca sarvamanne pratiṣṭhitam) Mb.13.63.5.
4) A hint, sign, token, gesture; मुखापिंतैकाङ्गुलिसंज्ञयैव मा चापलायेति गणान् व्यनैषीत् (mukhāpiṃtaikāṅgulisaṃjñayaiva mā cāpalāyeti gaṇān vyanaiṣīt) Ku.3.41; उपलभ्य ततश्च धर्मसंज्ञाम् (upalabhya tataśca dharmasaṃjñām) Bu. Ch.5.21; Bhāg. 6.7.17.
5) A name, designation, an appellation; oft. at the end of comp. in this sense; द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैः (dvandvairvimuktāḥ sukhaduḥkhasaṃjñaiḥ) Bg.15.5.
6) (In gram.) Any name or noun having a special meaning, a proper name.
7) The technical name for an affix.
8) The Gāyatrī Mantra; see गायत्री (gāyatrī).
9) A track, footstep.
11) A technical term.
12) Name of the daughter of Viśvakarman and wife of the sun, and mother of Yama, Yamī, and the two Aśvins. [A legend relates that संज्ञा (saṃjñā) on one occasion wished to go to her father's house and asked her husband's permission, which was not granted. Resolved to carry out her purpose, she created, by means of her superhuman power, a woman exactly like herself --who was, as it were, her own shadow (and was therefore called Chhāyā), --and putting her in her own place, went away without the knowledge of the sun. Chhāya bore to the sun three children (see chāyā), and lived quite happily with him, so that when Saṃjñā returned, he would not admit her. Thus repudiated and disappointed, she assumed the form of a mare and roamed over the earth. The sun, however, in course of time, came to know the real state of things, and discovered that his wife had assumed the form of a mare. He accordingly assumed the form of a horse, and was united with his wife, who bore to him, two sons--the Aśvinīkumāras or Aśvins q. v.]Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Saṃjña (संज्ञ).—(-saṃjña), ifc. [bahuvrīhi] = saṃjñā, q.v.
--- OR ---
Saṃjñā (संज्ञा).—ifc. [bahuvrīhi] -saṃjña (compare Sanskrit id.; the Sanskrit mgs. sign, signal, and name, are also [Buddhist Hybrid Sanskrit]; note especially vaidya-saṃjñāṃ ghoṣayitvā Divyāvadāna 109.21, proclaiming the title of physician = saying that he was a physician; Pali saññā is used in most of the mgs. listed below; Tibetan regu- larly ḥdu śes, a mechanically literal rendering), (1) aware- ness, consciousness, as a generalized faculty, fundamentally as in Sanskrit: compare visaṃjña, unconscious (in a swoon, or the like) = Sanskrit id., e.g. Saddharmapuṇḍarīka 104.8; technical uses, see saṃjñā- vedayita-(vedita-)-nirodha, naivasaṃjñānāsaṃjñā- yatana (°nopaga); (2) not clearly distinguishable from prec., notion, conception, idea, of anything in the external world: the third of the five (upādāna-)skandha (as in Pali), see upādāna (sometimes rendered perception); when the Bodhisattva sat down at the bodhi-tree, he received (pratilabhati) at once five saṃjñā, ideas or impressions, viz. kṣema-s°, sukha-, śubha-, hita-, and (fifthly) adya cāhaṃ anuttarāṃ samyaksaṃbodhim abhisaṃbuddhiṣyati (so mss., Senart em. °ṣyaṃ ti) Mahāvastu ii.268.6—8, and similarly 404.17—19, where the fifth is substantially the same, the others being atīta-s°, kṣema-, sukha-, aśakya- (neither passage explains the first four); aśubha-saṃjñā (= Pali asubha-saññā), conceptions of foul things which must be meditated on by monks, see s.v. aśubha-bhāvanā; often prec. in composition by other words specifying the emotional or intellectual content of the saṃjñā, (na ca) anitya- saṃjñā-bahulā viharanti Mahāvastu i.79.15, and (backsliders) dwell not abounding in the notion of the impermanence (of sentient existence, as they ought to); parikatha bhikṣu yadī na bhāra-saṃjñā Lalitavistara 242.22 (verse), speak, monk, if you are not conscious of a burden (in doing as I ask), wrongly Foucaux on Sanskrit and Tibetan (khur gyi ḥdu śes med na gsuṅs); in a neg., or impliedly or quasi-neg., expression, something like the very idea, thought, āhāra-saṃjñā ca na tatra bhe- ṣyati anyatra dharme rati dhyānaprītiḥ (Nepalese mss. jñāna°) Saddharmapuṇḍarīka 206.1 (verse), and there will be no thought or idea of food, other than delight in the Doctrine and joy in meditation; adhimāna-saṃjñāṃ ca vihāya sarvāṃ Saddharmapuṇḍarīka 287.8 (verse), and abandoning every thought of pride; sukhaṃ vinaśyatī teṣāṃ sukha-saṃjñā ca naśyati Saddharmapuṇḍarīka 177.5 (verse),…and the very notion of happiness was lost; tena ca mahatā duḥkhaskan- dhenābhyāhatā na duḥkhamanasikāra-saṃjñām utpāda- yanti Saddharmapuṇḍarīka 78.5, and, afflicted with that great mass of misery, they do not conceive the idea of putting their minds on misery [Page552-a+ 71] (it does not occur to them to consider the question of misery seriously); (3) developing out of prec. (compare āhāra- saṃjñā, Saddharmapuṇḍarīka 206.1 above, which might perhaps be rendered interest in, inclination towards food; and compare AMg. saṇṇā = manovṛtti, mental inclination, [Ardha-Māgadhī Dictionary]), interest in, pur- poseful thought about: in Mahāvastu ii.147.12 (the Bodhisattva replies to his father's attempt to interest him in women; read with mss.) yasya tāta strīsaṃjñā bhaveyā so atra rajyeyā…, father, whoever has ‘ideas’ about women, let him take pleasure in them; the king replies, tava kīdṛśī saṃjñā bhavati 13, what are your thoughts or ideas?, to which the prince replies, mamātra viparītasaṃjñā bha- vati 14, I have the idea of the reverse, i.e. (as the sequel explains), that things are the opposite of what they seem; here saṃjñā belongs to 2 above; compare viparīta-saṃjñin Saddharmapuṇḍarīka 320.12, s.v. saṃjñin (3); (4) in [Buddhist Hybrid Sanskrit] especially false notion, erroneous impression in the mind: in Lalitavistara 374.11—12 (verses, unmetrical(ly) in Lefm.; see his note and Foucaux's note on Calcutta (see LV.) 485.7) read, iha hetudarśanād vai jitā mayā hetukās trayaḥ saṃjñāḥ, nityānitye saṃjñā sukhaduḥkha 'nātmani cātmani ca,…three false notions, (viz.) the notions about the permanent and impermanent, pleasure and pain, non- self and self; saṃjñā-graheṇa (by clinging to false notions) bālā dṛṣṭi-viparyāsa niśritā Lalitavistara 235.17 (verse); samjñākṛta- mātram (a mere product of a false notion) idaṃ kaṇṭhako vahatīti vādiśārdūlaṃ Mahāvastu i.157.10 (the gods held the horse's hoofs); saṃjñāsūtraṃ (the cord of…) uddharī saṃskṛtātaḥ Lalitavistara 196.2 (verse); vitarkamālā saṃjñāsūtreṣu granthitā Lalitavistara 372.3 (verse), the garland of doubt, strung on the cords of…; sattvānāṃ…saṃjñā-vikalpa-caritānāṃ Saddharmapuṇḍarīka 318.13, of creatures whose actions are characterized by false notions and vain imaginings; mṛgīye…taṃ prasrā- vaṃ pānīya-saṃjñāya (instr., under the mistaken impression that is was water) pītaṃ Mahāvastu iii.143.17, so 153.12, °saṃjñāye 144.7; 154.9; bhagavaṃ (mss. °vāṃ) mṛgasaṃjñena mayā etaṃ iṣu kṣiptaṃ Mahāvastu ii.213.16, under the mistaken im- pression of (your being) a deer (compare 5 below) I shot this arrow; krīḍāratiṃ ca janayec chubha-saṃjña-tāṃ ca Lalitavistara 190.5 (verse),…and a state of having a false notion of (its being) fine (also compare 5); keṣa-cid…vartati saṃjñā Samādhirājasūtra 19.24, some have the false notion…, and so, keṣa-ci saṃjñā 25; (5) in composition with a prec. noun or adj. (as in some cases under 4), the notion or idea or impression, opinion, that (something or someone) is (what the prior member of the [compound] means); especially as object of utpādayati (compare Saddharmapuṇḍarīka 78.5, under 2 above) or a synonym, forms, conceives such an idea or opinion; the object of the idea is generally loc., sometimes gen. with antike, q.v., rarely acc., sometimes not expressed (understood from context): (tato imā asmākaṃ striyaḥ sarvakālaṃ) paribhavetsuḥ, tṛṇasaṃjñā pi na (mss. recorded as ta) utpādayetsuḥ (so read) Mahāvastu iii.393.14, then these our wives would always scorn us, would not even think we were worth a straw (lit. form a grass- blade-notion, sc. of us); śrotavyaṃ (read °vya, m.c.) buddhavacanaṃ dullabha-saṃjñām upajanetvā Mahāvastu i.248.2 (verse), one must listen to the word of a Buddha, realizing that it is hard to find; (te…durlabhaprādurbhāvāms) tathāgatān viditvāścaryasaṃjñām utpādayiṣyanti śoka- saṃjñām utpā° Saddharmapuṇḍarīka 320.1,…will conceive the notion of surprise and sorrow, virtually = will be surprised and grieved; hīnasaṃjñā, a low (= unfavorable) opinion, (na tvayā…) °jñotpādayitavyā Saddharmapuṇḍarīka 425.9, and with loc. of object, mā hīnasaṃjñām utpādayiṣyasi tathāgate ca bo- dhisattveṣu ca tasmiṃś ca buddhakṣetre 426.2; the op- posite is viśiṣṭa-s°, Lalitavistara 244.1—2, below; others with loc., śmaśāna-saṃjñāṃ (mss. °jño) janayate iṣṭikāsu Mahāvastu ii.384.22 (verse), forms the idea about women that they are (repulsive as) cemeteries; tāsu mātṛsaṃjñā upasthāpayitavyā bhaginī- saṃjñā duhitṛsaṃjñā Divyāvadāna 115.5, you must learn to think of them as if mothers, sisters, daughters; kiṇīkṛta-(q.v., so read)-saṃjñā bhaveyur na ca tathāgate durlabha-saṃjñām [Page552-b+ 71] utpādayeyuḥ Saddharmapuṇḍarīka 319.8,…and would not conceive the diffi- culty of finding a T.; the object is in gen. with antike (q.v.), naiṣa mamāntike viśiṣṭasaṃjño ([bahuvrīhi]) bhaven Lalitavistara 244.1—2, he would not have a high opinion of me; (sarvatathāgatānāṃ) cāntike pitṛsaṃjñām utpādayati sarvabodhisattvānāṃ cāntike śāstṛsaṃjñām utpā° Saddharmapuṇḍarīka 286.1; also Saddharmapuṇḍarīka 107.4—5 (see antike); object is acc., svabhavanāni śmaśāna-saṃjñām utpādayām āsuḥ Lalitavistara 278.7, (gods etc.) began to think of their own dwellings as cemeteries (i.e. repulsive; = svāni vimānāni śmaśānānīva menire 280.20, verse); (6) (compare Sanskrit meaning sign, symbol), alphabetic sign, letter: (yā) vā imā loke saṃjñā (mss. mostly sajñā, perhaps representing a pronuncia- tion like MIndic saññā, as in Pali?), brāhmī (etc., list of alphabets) Mahāvastu i.135.5; (7) a high number: Mahāvyutpatti 8034 = Tibetan brdaḥ śes; compare mahā-saṃjñā, sarva-s°, visaṃjñāvatī.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-jñaḥ-jñā-jñaṃ) Knock-kneed. n.
(-jñaṃ) A yellow fragrant wood. f.
(-jñā) 1. Name, appellation. 2. Thought, mind, intellect. 3. Consciousness. 4. Gesture, sign, gesticulation. 5. The sacred verse or Gayatri of the Vedas. 6. One of the wives of the sun, and daughter of Vishwakarman. 7. (In grammar,) The technical name of any affix, &c. E. sam before jñā to know, affs. aṅ and ṭāp; that by which anything is known.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Saṃjña (संज्ञ).—[feminine] ikā (adj. —°) named, termed.
--- OR ---
Saṃjñā (संज्ञा).—[feminine] mutual understanding, agreement, harmony; signal, gesticulation with the hand etc. (—°); consciousness, perception, idea; designation, name, technic term (cf. saṃjña etc.); [Name] of Tvaṣṭṛ's daughter.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Saṃjña (संज्ञ):—[=saṃ-jña] 1. saṃ-jña mfn. ([from] saṃ + 1. jña = jñu; cf. 1. pra-jña) knock-kneed, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
2) Saṃjñā (संज्ञा):—[=saṃ-√jñā] a [Parasmaipada] [Ātmanepada] -jānāti, -jānīte, ([Ātmanepada]) to agree together, be of the same opinion, be in harmony with ([locative case]; [according to] to [Pāṇini 2-3, 22], also [instrumental case] or [accusative]), [Ṛg-veda; Atharva-veda; Vājasaneyi-saṃhitā; Śatapatha-brāhmaṇa];
2) — ([Ātmanepada]) to obey ([dative case]), [Aitareya-brāhmaṇa];
2) — ([Ātmanepada]) to appoint, assign, intend (for any purpose), destine, [ib.];
2) — (only [indeclinable participle] -jñāya) to direct, order, command, [Harivaṃśa];
2) —to acknowledge, recognize, own, [Pāṇini 1-3, 46 [Scholiast or Commentator]];
2) — ([Parasmaipada]) to acknowledge or claim as one’s own, take possession of [Saddharma-puṇḍarīka];
2) — ([Parasmaipada]) to think of. recollect sorrowfully (with [accusative] or [genitive case]), [Pāṇini; Vopadeva];
2) — [Ātmanepada] to know well, understand, [Rāmāyaṇa];
2) —to watch for, [Bhaṭṭi-kāvya] :
2) —[Causal] -jYapayati, te, to cause to be of the same opinion or agree together, [Atharva-veda; Aitareya-brāhmaṇa];
2) —to cause to acquiesce or agree in (euphemistically said of a sacrificial victim, which ought not to be led forcibly to its death but made to resign itself), [Śatapatha-brāhmaṇa; Gṛhya-sūtra and śrauta-sūtra; Mahābhārata; Bhāgavata-purāṇa];
2) —to appease, satisfy, [Mahābhārata; Kālidāsa];
2) —to make to be understood or known, cause to understand, [Śatapatha-brāhmaṇa];
2) —to make signs to ([accusative]), communicate or make anything known by signs, [Mṛcchakaṭikā; Harṣacarita];
2) —to command, enjoin, instruct, [Harivaṃśa]
3) Saṃjña (संज्ञ):—[=saṃ-jña] [from saṃ-jñā] 2. saṃ-jña mfn. (ifc. for saṃ-jñā e.g. labdha-saṃjña, ‘one who has recovered consciousness’ [Mahābhārata]; -tā f. ‘recovery of c°’ [Veṇīs.])
4) Saṃjñā (संज्ञा):—[=saṃ-jñā] [from saṃ-jña] b f. See below
5) Saṃjña (संज्ञ):—[=saṃ-jña] [from saṃ-jñā] n. a yellow fragrant wood, yellow sanders, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) Saṃjñā (संज्ञा):—[=saṃ-jñā] c f. (ifc. f(ā). ) agreement, mutual understanding, harmony, [Taittirīya-brāhmaṇa; Śatapatha-brāhmaṇa; Kathāsaritsāgara]
7) [v.s. ...] consciousness, clear knowledge or understanding or notion or conception, [Śatapatha-brāhmaṇa] etc. etc.
8) [v.s. ...] a sign, token, signal, gesture (with the hand, eyes etc.; saṃjñām-√kṛ or dā, ‘to give a signal’), [Mahābhārata; Kāvya literature] etc.
9) [v.s. ...] direction (in a-kṛtas, ‘one who has received no d°’), [Mahābhārata]
10) [v.s. ...] a track, footstep, [Bhāgavata-purāṇa]
11) [v.s. ...] a name, appellation, title, technical term (ifc. = ‘called, named’), [Nirukta, by Yāska; Manu-smṛti; Mahābhārata] etc.
12) [v.s. ...] (in gram.) the name of anything thought of as standing by itself, any noun having a special meaning (saṃjñāyām therefore denotes ‘[used] in some peculiar sense rather than in its strictly etymological meaning’ e.g. as a proper name), [Pāṇini 1-1, 34; 2, 53 etc.]
13) [v.s. ...] a technical expression in grammar (See -sūtra)
14) [v.s. ...] (with Buddhists) perception (one of the 5 Skandhas q.v.), [Dharmasaṃgraha 22; Monier-Williams’ Buddhism 109]
15) [v.s. ...] Name of the Gāyatrī (q.v.), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) [v.s. ...] of a [particular] high number, [Buddhist literature]
17) [v.s. ...] Name of a daughter of Tvaṣṭṛ or Viśva-karman (the wife of the Sun and mother of Manu, Yama and Yamī), [Harivaṃśa; Purāṇa]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
See also (Relevant definitions)
Starts with (+22): Samjnabhikshu, Samjnabhuta, Samjnadhikara, Samjnaka, Samjnakarana, Samjnakaranaparishishta, Samjnakarman, Samjnana, Samjnanana, Samjnanasha, Samjnapada, Samjnapadavyakhya, Samjnapana, Samjnaparibhasha, Samjnapati, Samjnapita, Samjnaprakarana, Samjnaprakriya, Samjnapta, Samjnapti.
Ends with (+51): Abhiratisamjna, Adityasamjna, Amritasamjna, Anatmasamjna, Angulisamjna, Angurisamjna, Anityasamjna, Ankasamjna, Antahsamjna, Anvarthasamjna, Arishtasamjna, Asamjna, Ashubhasamjna, Ashuchisamjna, Ashucisamjna, Asmisamjna, Asthisamjna, Bhasamjna, Brihatsamjna, Cakrasamjna.
Full-text (+250): Antahsamjna, Visamjna, Somasamjna, Suryasamjna, Kandasamjna, Pariluptasamjna, Cakrasamjna, Samjnasuta, Samjnakaranaparishishta, Samjnaka, Samjnavishaya, Sidhusamjna, Nashtasamjna, Candrasamjna, Vimudhasamjna, Pramudhasamjna, Visamjnavati, Asamjna, Vilohitaka, Samjnapati.
Search found 36 books and stories containing Samjna, Sam-jna, Saṃ-jña, Saṃ-jñā, Saṃjñā, Saṃjña; (plurals include: Samjnas, jnas, jñas, jñās, Saṃjñās, Saṃjñas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Preliminary note on the ten concepts (daśa-saṃjñā) < [Chapter XXXVII - The Ten Concepts]
I. Aśubhā in the canonical texts < [Preliminary note on the nine horrible notions (navāśubhasaṃjñā)]
9. Creation minds (nirmāṇacitta) < [Part 4 - Questions relating to the dhyānas]
The Shiva Purana (by J. L. Shastri)
Chapter 35 - The description of Vaivasvata < [Section 5 - Umā-Saṃhitā]
Chapter 50 - Description of fun and frolic < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Chapter 54 - Description of the duties of the chaste wife < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Shrimad Bhagavad-gita (by Narayana Gosvami)
Verse 1.7 < [Chapter 1 - Sainya-Darśana (Observing the Armies)]
Verse 3.20 < [Chapter 3 - Karma-yoga (Yoga through the Path of Action)]
The Brahmanda Purana (by G.V. Tagare)
Chapter 59 - The Birth of Vaivasvata < [Section 3 - Upodghāta-pāda]
Chapter 1 - Description of the dissolution of the Universe (a) < [Section 4a - Upasaṃhāra-pāda]
Chapter 24 - The arrangement of the heavenly luminaries < [Section 2 - Anuṣaṅga-pāda]