Sukshma, Sūkṣma, Sūkṣmā, Shukshma, Śūkṣma: 47 definitions
Introduction:
Sukshma means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. 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.
The Sanskrit terms Sūkṣma and Sūkṣmā and Śūkṣma can be transliterated into English as Suksma or Sukshma or Shukshma, using the IAST transliteration scheme (?).
Alternative spellings of this word include Sukshm.
Images (photo gallery)
In Hinduism
Shilpashastra (iconography)
According to the Aṃśumadbhedāgama, Sūkṣma (2nd class Vidyeśvara) has a pacific appearance, is of blue complexion and has three eyes and four arms. He is clothed in garments embroidered with gold lace and adorned with all ornaments. The front hands of Sūkṣma are held in the varada and abhaya poses, while the back hands carry the ṭaṅka and the śūla.
Sukṣma (सुक्ष्म) refers to one of the forty-seven tānas (tone) used in Indian music.—The illustration of Sukṣma (as a deity) according to 15th-century Indian art is as follows.—The colour of his body is yellow. His face is similar to the face of a goat. A viṇā is in his right hand and a fruit in his left hand.
The illustrations (of, for example Sukṣma) are found scattered throughout ancient Jain manuscripts from Gujarat. The descriptions of these illustrations of this citrāvalī are based on the ślokas of Vācanācārya Gaṇi Sudhākalaśa’s Saṅgītopaniṣatsāroddhāra (14th century) and Śārṅgadeva’s Saṅgītaratnākara (13th century).
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Shaivism (Shaiva philosophy)
Sūkṣmā (सूक्ष्मा):—One of the twelve guṇas associated with Vahni, the third seat of the Svādhiṣṭhāna-chakra. According to tantric sources such as the Śrīmatottara-tantra and the Gorakṣasaṃhitā (Kādiprakaraṇa), these twelve guṇas are represented as female deities. According to the Ṣaṭsāhasrasaṃhitā however, they are explained as particular syllables. They (e.g. Sūkṣmā) only seem to play an minor role with regard to the interpretation of the Devīcakra (first of five chakras, as taught in the Kubjikāmata-tantra).
1) Sūkṣma (सूक्ष्म) is the Sanskrit name of a deity presiding over Mṛtakeśvara, one of the sixty-eight places hosting a svāyambhuvaliṅga, which is one of the most sacred of liṅgas according to the Śaivāgamas. The list of sixty-eight svāyambhuvaliṅgas and presiding deities (e.g., Sūkṣma) is found in the commentary on the Jirṇoddhāra-daśaka by Nigamajñānadeva. The word liṅga refers to a symbol used in the worship of Śiva and is used thoughout Śaiva literature, such as the sacred Āgamas.
2) Sūkṣma (सूक्ष्म) refers to one of the “eight embodiments” (mūrtyaṣṭaka) of Śiva according to the Svacchandatantra 10.1161–1162 where they are identical with the eight vidyeśvaras (lords of knowledge). The eight embodiments are also mentioned in a copper-plate inscription found in Malhar, Chhattisgarh, written around 650 CE.
All these manifestations of Śiva (e.g., Sūkṣma) appear at the borders of various divisions of the universe according to the Lākula system.
1) Sūkṣma (सूक्ष्म) or Sūkṣmāgama refers to one of the twenty-eight Siddhāntāgama: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu. The Śaivāgamas are divided into four groups viz. Śaiva, Pāśupata, Soma and Lākula. Śaiva is further divided in to Dakṣiṇa, Vāma and Siddhānta (e.g., sūkṣma).
2) Sūkṣma (सूक्ष्म) is the name of a deity who was imparted with the knowledge of the Sūkṣmāgama to by Sadāśiva through parasambandha, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The sūkṣma-āgama, being part of the ten Śivabhedāgamas, refers to one of the twenty-eight Siddhāntāgamas: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu.
Sūkṣma in turn transmitted the Sūkṣmāgama (through mahānsambandha) to Trimūrti, who then transmitted it to Hutāśana who then, through divya-sambandha, transmitted it to the Devas who, through divyādivya-sambandha, transmitted it to the Ṛṣis who finally, through adivya-sambandha, revealed the Sūkṣmāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)
Sūkṣma (सूक्ष्म) refers to one of the ten kinds of sounds (śabda) according to the Padārthādarśā of Rāghavabhaṭṭa.
Sūkṣma (सूक्ष्म) refers to the “subtle (method)”, according to the Svacchandatantra verse 4.79b-81b.—Accordingly, “Next there is the initiation for the purpose of the purification of the cosmic path for those who seek the fruit of [either] enjoyment or liberation. The subtle method (sūkṣma—vidhānam ucyate sūkṣmaṃ) that causes the cutting of the bonds is explained. The Guru asks the candidate seeking benefits [about] the two-fold [option]. Whatever fruit he desires, accordingly he should start the propitiation of Mantras”.
Sūkṣma (सूक्ष्म, “subltle”) refers to one of the three “yogic methods” (upāya), according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 6.6-8]—“The method (upāya) is threefold: gross (sthūla), subltle (sūkṣma), and highest (para). The sthūla [method consists of] sacrifice, oblation, mantra recitation, [and] meditation, together with mudrās, the mohanayantras, and so forth. The king of mantras [i.e., oṃ juṃ saḥ] brings about [relief]. The sukṣma [method contains] yoga of the cakras, etc., and by upward momentum [of breath] through the channels. The para [method], is Mṛtyujit, which is universal and bestows liberation”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Ayurveda (science of life)
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
Sūkṣma (सूक्ष्म) refers to “fine seeds”; representing a type of the Bīja (“seed”) part of plants, representing a technical term related to the morphology branch of “plant science”, which ultimately involves the study of life history of plants, including its origin and development, their external and internal structures and the relation of the members of the plant body with one another.—Seeds (bījas) are of different types. Some are long, some round, some roundish; other may be flat, some may be winged. Some may be coarse and others fine (sūkṣma-bīja). Again in some cases seeds are provided with sharp edged outgrowth. This kind of seed is called. Seeds germinate on the soiling due course of time. In case of an epiphytic plant seeds germinate on the trunk of a tree.
Unclassified Ayurveda definitions
Sūkṣma (सूक्ष्म, “subtle”).—One of the twenty Gurvādiguṇa, or, ‘ten opposing pairs of qualities of drugs’.—Sūkṣma is the characteristic of a drug referring to the ‘subtleness’, while its opposing quality, Sthūla, refers to its ‘coarseness’. It is a Sanskrit technical term from Āyurveda (Indian medicine) and used in literature such the Caraka-saṃhitā and the Suśruta-saṃhitā.
The quality of Sūkṣma, present in drugs and herbs, increases the Vāta (bodily humour in control of motion and the nervous system) and the Pitta (bodily humour in control of digestion and metabolism). It exhibits a predominant presence of the elements Ether (ākāśa), Air (vāyu) and Fire (agni).
Sūkṣma (सूक्ष्म) refers to “minute (objects)”, and is mentioned in verse 2.39 of the Aṣṭāṅgahṛdayasaṃhitā (Sūtrasthāna) by Vāgbhaṭa.—Accordingly, “[...] nor shall one continuously look at minute [viz., sūkṣma], glittering, impure, and unpleasant (objects). One shall not indulge in the selling, preparing, offering, and accepting of liquor”.
Note: Sūkṣma (“minute”) has been rendered by śin-tu phra (“very minute”).
1) Sukṣma (सुक्ष्म):—Minuteness / penetrating; one of the gurvadi gunas; caused due activated akash, agni & vayu; denotes physiological & pharmacological minuteness & penetration;
2) [sukṣmaḥ] The property of the substance which causes minuteness and decrease body mass
3) Sūkṣma (सूक्ष्म):—[sūkṣmaṃ] Minute, Poison penetrates into and deranges the minutest capillaries owing to its extreme subtle essence.
Sūkṣma (सूक्ष्म, “subtle”) and Sthūla (“gross”) refers to one of the ten counterpart-couples of the twenty Śārīraguṇa (or Gurvādiguṇa), which refers to the “twenty qualities of the body”—where guṇa (property) represents one of the six divisions of dravya (drugs).—Śārīraka-guṇas are twenty in number. There are ten guṇas with their opposite guṇas. [...] Sūkṣma (“subtle”) has the predominant bhūta (element) of air, space and the associated actions of “pervading/vivaraṇa”; while Sthūla (“gross”) has the predominant bhūta (element) of earth and is associated with the action “covering/saṃvaraṇa”.
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Purana and Itihasa (epic history)
Sūkṣma (सूक्ष्म).—A notorious Dānava, who was born to Prajāpati Kaśyapa by his wife Danu. The King Jayadratha, was the rebirth of this Dānava. (Mahābhārata Ādi Parva, Chapter 67, Verse 18).
Sūkṣma (सूक्ष्म) refers to the “subtle”, and is used to describe Śiva, according the Śivapurāṇa 2.2.15. Accordingly as Brahmā narrated to Nārada:—“[...] On arrival there, after paying respects to the lord [Śiva] with great excitement we lauded Him with various hymns with palms joined in reverence. The Devas said: [...] O lord of everything, we bow to Thee who art beyond the perception of the sense-organs; who hast no support; who art the support of all; who hast no cause; who art endless; the primordial and the subtle (sūkṣma)”.
1a) Sūkṣma (सूक्ष्म).—A Dānava.*
- * Brahmāṇḍa-purāṇa III. 6. 9; Vāyu-purāṇa 68. 9.
1b) A third Yogaiśvarya and Pañcabhūtāmtaka; indiriyas, manas, buddhi, and ahaṅkāra.*
- * Vāyu-purāṇa 13. 5.
1c) Seven in number; these with the bhūta result in aiśvarya and aiśvarya results in its turn in rāga or desire while Brahmā is virāga or void of rāga the sūkṣma bhāva is Prasthūla bhāva.*
- * Vāyu-purāṇa 12. 27-32.
2) Sūkṣmā (सूक्ष्मा).—A Śakti.*
- * Brahmāṇḍa-purāṇa IV. 35; 97.
Sūkṣma (सूक्ष्म) is a name mentioned in the Mahābhārata (cf. I.59.24, I.65, I.61.19) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Sūkṣma) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
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.
Pancaratra (worship of Nārāyaṇa)
Sūkṣma (सूक्ष्म) or Sūkṣmaśāli refers to one of the ten varieties of “rice” (śāli) according to verse 25.60b-61 of the Īśvarasaṃhitā which deals with the classification of the places for building the fire-pits (kuṇḍa). Śāli represents one of the seven village-corns that are fit for food-offerings. Accordingly, “Śāli (e.g., sūkṣma) is important among them. Others are to be taken in its absence or that of others”.
Sūkṣma (सूक्ष्म) refers to the form of the Lord (Śrī-Bhagavān) which resides in the hearts of all beings, as discussed in the fourth chapter of the Jayākhyasaṃhitā: a Pāñcarātra Āgama text composed of 4500 verses in 33 chapters dealing with topics such as mantra (formulas), japa (repetitions), dhyāna (meditations), mudrā (gesticulations), nyāsa (concentrations) etc.—Description of the chapter [śuddhasarga-brahmatattva-ākhyāna]:—[...] Nārada asks now for the Lord to explain His “sthūla” and “sūkṣma” forms, as also the original “para” form—both manifested and unmanifested. Śrībhagavān replies as follows: “In my ‘sthūla’ form, I am the Creator, Protector and Destroyer. In my ‘sūkṣma’ form, I reside in the hearts of all beings and I shower My blessings and grace on all bhaktas (devotees). The ‘para’ form, which is all-pervading is full of bliss and permeates all things just like sap runs through a tree” (20-26a). Nārada claims to understand all this and asks further how Vāsudeva performs His threefold activities.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Jyotisha (astronomy and astrology)
Sūkṣma (सूक्ष्म) or Sūkṣmacchidra (Cf. Apṛthu) refers to a “small hole” at the bottom of a bowl, used in the creation of a water-clock.—(Cf. Astronomical instruments in Bhāskarācārya’s Siddhāntaśiromaṇi).—According to Munīśvara (1603 A.D.) in his Marīci commentary on Bhāskara II: “The bowl should be so made that it has a large hole (pṛthu-chidra = mahārandhra) at the bottom. Through this statement it is indicated that the hole should be made in such a manner that, when the bowl is placed on the water of the basin and when water enters [the bowl], the hole is not blocked by any dirt that may be in the water of the basin. Because of the possibiliy of a small hole [i.e., sūkṣma-chidra] getting blocked by dirt an the like, assuming here a coalescene of the vowel a (akāra-praśleṣa) [by reading apṛthu] is not proper”.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Yoga (school of philosophy)
Sūkṣma (सूक्ष्म) refers to a “subtle (difference)”, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “Endowed with ten digits, in the middle of the sphere of the sun in the region of the stomach dwells fire, which digests food. Fire is the sun; the sun is fire. The two look almost the same [but] differ subtly (sūkṣma-bheda)”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Shaktism (Shakta philosophy)
Sūkṣma (सूक्ष्म) refers to “subtle” and is used to describe Tūśnīnātha, according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “That is the supreme solace, (the universal) cause, the imperishable Śiva. Unborn, it is omnipresent, subtle (sūkṣma), omniscient and facing everywhere. It is the primordial god called ‘Endless’ whose nature is emptiness and is without defect. Without beginning or end, it is tranquil, devoid of beginning, middle, or end”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Mantrashastra (the science of Mantras)
Sūkṣma (सूक्ष्म) refers to the “subtle form” of the Tārikāmantra-aspect of Lakṣmī, as discussed in chapter 32 of the Lakṣmītantra: a Pāñcarātra text comprising some 3600 Sanskrit verses exclusively devoted to Goddess Lakṣmī or Śrī (the consort of Viṣṇu) besides dealing with cosmology and practical regarding Vaishnava priests and temple-building programs.—Description of the chapter [sthūlādi-prakāśa]: Lakṣmī says that her tārikāmantra aspect has three forms—sthūla, sūkṣma and para—each of these in turn being analyzed into three parts. Again, stressing her unity with Viṣṇu, the preceding is echoed and each category is assigned a letter, and the process becomes increasingly complex until some 70 letters are said to comprise Lakṣmī's cosmic mantra-form (37b-52). [...]
Mantrashastra (शिल्पशास्त्र, mantraśāstra) refers to the ancient Indian science of mantras—chants, incantations, spells, magical hymns, etc. Mantra Sastra literature includes many ancient books dealing with the methods reciting mantras, identifying and purifying its defects and the science behind uttering or chanting syllables.
Gitashastra (science of music)
Sūkṣma (सूक्ष्म) refers to one of the five types of Nāda (“sound”), according to Mataṅga.—[The five are: sūkṣma, atisūkṣma, vyakta, avyakta and kṛtrima]
Gitashastra (गीतशास्त्र, gītaśāstra) refers to the ancient Indian science of Music (gita or samgita), which is traditionally divided in Vocal music, Instrumental music and Dance (under the jurisdiction of music). The different elements and technical terms are explained in a wide range of (often Sanskrit) literature.
Vedanta (school of philosophy)
Sūkṣma (सूक्ष्म) refers to “anything small” (which does not affect a true Yogī), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Janaka says to Aṣṭavakra]: “Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. [...] For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small (sūkṣma). [kva sthūlaṃ kva ca vā sūkṣmaṃ svamahimni sthitasya me] [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Shaiva philosophy
Sūkṣma (सूक्ष्म) refers to one of the eight Mantreśvaras, who reside in the Vidyātattva, according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—In Rāmakaṇṭha’s usage, the term Mantreśvara refers to the eight Vidyeśvaras, namely: Ananta (the demiurge responsible for creation), Sūkṣma, Śivottama, Ekanetra, Ekarudra, Trimūrti, Śrīkaṇṭha and Śikhaṇḍin.—Cf., e.g., his introduction to Mokṣakārikā 93.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
General definition (in Hinduism)
sūkṣma = subtle; the subtle underlying principle
In Buddhism
Mahayana (major branch of Buddhism)
Sūkṣma (सूक्ष्म) refers to “thin-shaped (begging bowl made of stone)”, according to Mahāprajñāpāramitāśāstra (chapter 41).—Accordingly, “[Digression on a case brought against the Buddha; B. The defense].—[6. Use of a Stone Bowl].—‘The Buddha forbade the Bhikṣus to use eight kinds of bowls (pātra)’.—[...] As for the stone (śaila) bowl, it is thick (audārika) or thin (sūkṣma). Thin, it does not retain bad grease and that is why the Buddha used it himself, but he does not allow the Bhikṣus to keep them because of their weight. A swallow of milk by the Buddha surpasses in power that of a myriad of perfumed white elephants (gandhahastin); this is why [the stone bowl] does not seem heavy for him, but out of compassion (karuṇā) for the Bhikṣus, he does not allow them to keep them. [...]”.
Sūksma (सूक्स्म) refers to “subtle (laxity)”; Cf. Laya and Auddhatya, representing one of the “five faults” (ādīnava), connected with śamatha (“access concentration”), according to Kamalaśīla and the Śrāvakabhūmi section of the Yogācārabhūmi-śāstra.—Laxity (laya) may be coarse (audārika, rags-pa) or subtle (sūksma, phra-mo). Lethargy (styāna, rmugs-pa) is often also present, but is said to be less common.
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.
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Sūkṣma (सूक्ष्म) refers to the “subtle”, according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly: “[...] Having recourse to the twofold yoga of the bindu (“drop”) and the subtle (sūkṣma), the very valuable, he should meditate on the twelve circles’ bindus in [those] shaped like a vajra. One thousand bindus are in the prongs, [which run] upward from the navel area. [...]”.
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.
In Jainism
General definition (in Jainism)
Sūkṣma (सूक्ष्म, “subtle”) refers to one of the ten flaws (or transmigressions) requiring prāyaścitta (‘expiation’). Prāyaścitta means ‘purification’ of from the flaws or transmigressions.
Sūkṣma is a Sanskrit technical term defined according to the Tattvārthasūtra (ancient authorative Jain scripture) from the 2nd century, which contains aphorisms dealing with philosophy and the nature of reality.
Sūkṣma (सूक्ष्म, “fine”) refers to an attribute of certain sthāvara-jīvas (“immovable living things”), according to chapter 1.1 [ādīśvara-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.
Accordingly, in the sermon of Sūri Dharmaghoṣa:—“[...] the immovable jīvas [viz., sthāvara] having one sense are: earth, water, fire, air, and plants. The first four of these may be either fine (sūkṣma) or gross, (bādara). Plants are of two kinds: those that have one soul in one body (pratyeka) and those that have many souls in one body (sādhāraṇa); and those that have many souls in one body are also of two kinds, fine and gross”.
Sūkṣma (सूक्ष्म) refers to a “minute body” and represents one of the various kinds of Nāma, or “physique-making (karmas)”, which represents one of the eight types of Prakṛti-bandha (species bondage): one of the four kinds of bondage (bandha) according to the 2nd-century Tattvārthasūtra chapter 8. What is the meant by minute body (sūkṣma) body-making karma? The rise of which causes a body to be such that neither it causes nor is caused by any as a hindrance to others is called minute body body-making karma.
The opposite-pair of sūkṣma (minute body) is bādara (gross body).
Sūkṣma (सूक्ष्म).—What is meant by subtle (sūkṣma) flaw? To hide the gross flaw and tell only the subtle flaws for repentance to the preceptor due to the fear of severe punishment) is called subtle (sūkṣma) flaw.
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
Marathi-English dictionary
sūkṣma (सूक्ष्म).—a (S) Little, small, minute, atomic. 2 Thin, slender, delicate, slight. 3 Fine, rare, tenuous, attenuate, subtile. 4 Fine figuratively,--subtile, sharp, nice, exquisite, refined.
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sūkṣma (सूक्ष्म).—n S The subtile spirit the substratum of the expansion constituting the objective universe, the divine monad brahma. See brahma. 2 m An atom. 3 n A figure of rhetoric. Subtile or refined expression of intention or mind. See vācyālaṅkāra.
sūkṣma (सूक्ष्म).—a Little. Slender. Fine. Sharp.
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sūkṣma (सूक्ष्म).—n The subtle spirit-a term in Ve- danta philosophy. A figure of rhetoric. m An atom.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Śūkṣma (शूक्ष्म).—a. = सूक्ष्म (sūkṣma) q. v.
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Sūkṣma (सूक्ष्म).—a. [sūc-man suk ca neṭ; Uṇādi-sūtra 4.184]
1) Subtle, minute, atomic; जालान्तरस्थसूर्यांशौ यत् सूक्ष्मं दृश्यते रजः (jālāntarasthasūryāṃśau yat sūkṣmaṃ dṛśyate rajaḥ); मुख्य- क्रमेण प्रयोगव वनैकवाक्यता सूक्ष्मा (mukhya- krameṇa prayogava vanaikavākyatā sūkṣmā) ŚB. on MS.5.1.15.
2) Little, small; इदमुपहितसूक्ष्मग्रन्थिना स्कन्धदेशे (idamupahitasūkṣmagranthinā skandhadeśe) Ś.1.19; R.18.49.
3) Fine, thin, delicate, exquisite.
4) Nice.
5) Sharp, acute, penetrating.
6) Crafty, artful, subtle, ingenious.
7) Exact, precise, accurate, correct.
-kṣamaḥ 1 An atom.
2) The clearing-nut plant.
3) An epithet of Śiva.
-kṣmā 1 Sand.
2) Small cardamoms.
-kṣmam 1 The subtle all-pervading spirit, the Supreme Soul.
2) Minuteness.
3) One of the three kinds of power attainable by an ascetic; cf. सावद्य (sāvadya).
4) Craft, ingenuity
5) Fraud, cheating.
6) Fine thread &c.
7) Name of a figure of speech, thus defined by Mammaṭa :-कुतोऽपि लक्षितः सूक्ष्मोप्यर्थोऽन्यस्मै प्रकाश्यते । धर्मेण केनचिद्यत्र तत्सूक्ष्मं परिचक्षते (kuto'pi lakṣitaḥ sūkṣmopyartho'nyasmai prakāśyate | dharmeṇa kenacidyatra tatsūkṣmaṃ paricakṣate) || K. P.1.
8) The cavity of a tooth.
9) Marrow.
1) The Vedānta philosophy.
Śūkṣma (शूक्ष्म).—mfn.
(-kṣmaḥ-kṣmā-kṣmaṃ) Minute, small, fine, subtile. m.
(-kṣmaḥ) 1. Fraud, dishonesty. 2. Universal spirit. E. sa substituted for śa in the more correct form sūkṣma, q. v.
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Sūkṣma (सूक्ष्म).—mfn.
(-kṣmaḥ-kṣmā-kṣmaṃ) 1. Little, small. 2. Minute, atomic. 3. Fine, delicate. 4. Ingenious, subtle. 5. Sharp, acute. 6. Crafty, artful. 7. Exact, precise, accurate. 8. Deteriorated, declined. m.
(-kṣmaḥ) 1. An atom. 2. Clearing-nut plant, (Strychnos pota- torum.) n.
(-kṣmaṃ) 1. The Supreme Soul, the subtle and invisible spirit that pervades all existence. 2. Fraud, cheating. 3. Fine thread, &c. 4. A figure of rhetoric, the delicate or subtle expression of act or intention. 5. Subtlety, ingenuity, craft. 6. Minuteness. 7. One of the three kinds of power attainable by an ascetic. f.
(-kṣmā) 1. A kind of jasmine, (Jasminum auriculatum.) 2. Small cardamoms. 3. A perfume, consisting of a substance in small grains: see Elabaluka. E. sūc to inform or make known, man Unadi aff., suk ca neṭ .
Sūkṣma (सूक्ष्म).—i. e. perhaps su -kṣāma (but cf. also sūc), I. adj. 1. Little, small, [Pañcatantra] i. [distich] 254; [Bhartṛhari, (ed. Bohlen.)] 2, 90. 2. A tomic, atom-like, [Mānavadharmaśāstra] 1, 7; 22. 3. Fine, delicate, tender, [Rāmāyaṇa] 3, 49, 3; 52. 9; [Pañcatantra] i. [distich] 395. 4. Subtle, exact, [Pañcatantra] 62, 12. ºmam, adv. Attentively, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 154, 10. Ii. m. 1. An atom. 2. Clearingnut plant, Strychnos potatorum. Iii. f. mā. 1. A kind of jasmine. 2. Small cardamoms. 3. A sort of perfume. Iv. n. 1. Fine thread. 2. The supreme soul. 3. Subtlety, craft. 4. Fraud.
Sūkṣma (सूक्ष्म).—[adjective] fine, small, minute, subtile, intangible, inconceivable, atomic; [abstract] tā [feminine], tva [neuter]
1) Śūkṣma (शूक्ष्म):—incorrect for sūkṣma q.v.
2) Sukṣma (सुक्ष्म):—[=su-kṣma] [from su] mf(ā)n. consisting of good earth, [Vājasaneyi-saṃhitā] ([Scholiast or Commentator])
3) Sūkṣma (सूक्ष्म):—mf(ā)n. ([probably] connected with sūci, p. 1241, col. 1) minute, small, fine, thin, narrow, short, feeble, trifling, insignificant, unimportant (with artha m. ‘a trifling matter’), [Yājñavalkya; Mahābhārata] etc.
4) acute, subtle, keen (understanding or mental operation; am ind.), [Kaṭha-upaniṣad; Rāmāyaṇa] etc.
5) nice, exact, precise, [Colebrooke]
6) subtle, atomic, intangible, [Upaniṣad; Sāṃkhyakārikā; Mahābhārata] etc.
7) m. a [particular] figure of rhetoric (‘the subtle expression of an intended act’), [Catalogue(s)]
8) (with Śaivas) one who has attained a certain grade of emancipation, [Hemādri’s Caturvarga-cintāmaṇi]
9) a mystical Name of the sound ī, [Upaniṣad]
10) Name of Śiva, [Mahābhārata]
11) of a Dānava, [ib.; Harivaṃśa]
12) m. or n. an atom, intangible matter, [Sāṃkhyakārikā; Sarvadarśana-saṃgraha; Mahābhārata] etc.
13) m. the subtle all-pervading spirit, Supreme Soul, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) the Kataka or clearing-nut plant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) = kṛtaka, or kaitava, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) Sūkṣmā (सूक्ष्मा):—[from sūkṣma] f. sand, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
17) [v.s. ...] small cardamoms, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) [v.s. ...] Name of two plants (= yūthikā or karuṇī), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
19) [v.s. ...] of one of the 9 Śaktis of Viṣṇu, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
20) Sūkṣma (सूक्ष्म):—n. the cavity or socket of a tooth, [Viṣṇu-smṛti, viṣṇu-sūtra, vaiṣṇava-dharma-śāstra]
21) woven silk, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
22) marrow, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) the Vedānta philosophy, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
1) Śūkṣma (शूक्ष्म):—[(kṣmaḥ-kṣmā-kṣmaṃ) a.] Minute; fine. m. Fraud; universal spirit.
2) Sūkṣma (सूक्ष्म):—[(kṣmaḥ-kṣmā-kṣmaṃ) a.] Little, small, minute, fine, subtle. m. An atom; clearing-nut plant. n. Supreme spirit; fine thread; fraud; subtlety. 1. f. A jasmine; small cardamoms; perfume.
Sukṣma (सुक्ष्म):—adj. (f. ā) [Vājasaneyisaṃhitā 1, 27] aus guter Erde (kṣmā) bestehend nach [Mahīdhara] An sukhā liesse sich denken, weniger an sūkṣma, da dieses erst spät vorkommt.
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Sūkṣma (सूक्ष्म):—[Uṇādisūtra 4, 176.]
1) adj. (f. ā) a) fein, schmal, dünn, klein [Amarakoṣa 3, 2, 11.] [Hemacandra’s Abhidhānacintāmaṇi 1427.] [Anekārthasaṃgraha 2, 341.] [Medinīkoṣa Manu’s Gesetzbuch 36.] [Halāyudha 4, 3.] Faden [Yājñavalkya’s Gesetzbuch 2, 179.] [Suśruta 1, 93, 15.] [PAÑCAR. 1, 7, 35. 2, 4, 25.] Stoff, Gewand [Mahābhārata 2, 1892.] [Harivaṃśa 3595.] [Rāmāyaṇa 1, 9, 16. 2, 37, 7. 39, 6. 3, 52, 9.] [Śārṅgadhara SAṂH. 1, 4, 18.] [PAÑCAR. 1, 3, 26.] Haare [Mahābhārata 4, 244.] [Rāmāyaṇa 3, 49, 3. 6, 23, 11.] [Bhāgavatapurāṇa 4, 21, 17.] tvakkeśavāla (vājin) [Varāhamihira’s Bṛhajjātaka S. 66, 1.] sūkṣmāṇi pañca daśanāṅguliparvakeśāḥ sākaṃ tvacā kararuhāśca [68, 87. 36.] sūkṣmā sūkṣmeṣu saptasu [Mahābhārata 5, 3939.] sūkṣmāsyapadavikrama [Varāhamihira’s Bṛhajjātaka S. 86, 9.] Linie [68, 49.] Pfad [Suśruta 1, 184, 18.] [Spr. (II) 6039.] kāryasiddhipatha [Mālavikāgnimitra 64.] rajas [Manu’s Gesetzbuch 8, 132.] piṣṭaka [Spr. (II) 394.] Sand [Rāmāyaṇa 1, 2, 7.] añjanacūrṇa [Rāmāyaṇa Gorresio 1, 36, 16.] Tropfen [Rāmāyaṇa] [SCHL. 2, 74, 14.] [Spr. (II) 2980.] [Śākuntala 18. fg.] bījāṅkura [Spr. (II) 5125.] jantu [7156.] syandana [7158.] [Amarakoṣa 2, 4, 4, 13.] tāraka [Varāhamihira’s Bṛhajjātaka S. 11, 47. 20.] kalā [Suśruta 1, 18, 20.] na tasya sūkṣmamapyasti yadgātre u. s. w. die kleinste Stelle [Mahābhārata 1, 7694.] maharṣayaḥ etwa so v. a. daumengross [7, 8728.] fein von einem Tone [Amarakoṣa 1, 1, 7, 2.] [Hemacandra’s Abhidhānacintāmaṇi 1410.] gambhīrasūkṣmayā girā [Pañcatantra ed. orn. 53, 8.] sūkṣmatamamānunāsikyam (v. l. sūkṣmataram) so v. a. kaum hörbar Comm. zu [Taittirīyasaṃhitā] [Prātiśākhya 17, 3.] artha das Kleinste, Unbedeutendste [Spr. (II) 275.] enas [Manu’s Gesetzbuch 11, 252.] doṣa [Rāmāyaṇa 2, 101, 18.] guṇāḥ prārambhasūkṣmāḥ prathimānamāpuḥ [Raghuvaṃśa 18, 48.] varga [Suśruta 2, 275, 13.] prasaṅgāḥ [Spr. (II) 7157.] sūkṣmakāryārthadarśin [Raghuvaṃśa 4, 13.] kalau sūkṣmataro dharmaḥ sehr gering [UJJVAL.] zu [Uṇādisūtra 4, 176.] im Gegens. zu dīrgha so v. a. kurz: prāṇāyāma [Yogasūtra 2, 50.] — b) fein vom Verstande und seiner Thätigkeit: buddhi [Kaṭhopaniṣad 3, 12.] [Rāmāyaṇa 1, 7, 9. 5, 76, 15] (parama). [KĀM. NĪTIS. 13, 1. 2.] dhī [17, 29.] mati [VĀSAVAD. 2, 2.] niścaya [Mahābhārata 5, 316.] viniścaya [Rāmāyaṇa 4, 21, 14.] sūkṣmo vivādo viprāṇāṃ sthūlau kṣātrau jayājayau [Mahābhārata 8, 637.] jñāna [13, 1079.] lokasya tarkasthānāni [Kathāsaritsāgara 24, 103.] vastuvicāraṇā [Prabodhacandrodaja 20, 12.] [Suśruta 1, 13, 20.] fein so v. a. genau, präcis [Algebra 87.] — c) fein so v. a. aller Wahrnehmung sich entziehend, unfassbar; nur der Idee nach vorhanden; atomartig: sūkṣmārthanyāyayukta [Mahābhārata 1, 18.] ye (arthāḥ) vā sthūlā ye ca sūkṣmātisūkṣmāḥ [Mārkāṇḍeyapurāṇa 23, 46.] pradhānapuruṣāntara [SĀṂKHYAK. 37.] dharma [Mahābhārata 2, 1340. 3, 13629.] [Spr. (II) 3263. 7155.] dharmasya gatiḥ [5439.] [Mahābhārata 3, 13702.] ātmano gatiḥ [Bhāgavatapurāṇa 6, 16, 61.] karman [Rāmāyaṇa 4, 21, 6.] vidhiceṣṭita [KĀM. NĪTIS. 12, 28.] abhyupāya [Spr. (II) 4845.] dravyasūkṣmavipāka [Bhāgavatapurāṇa 7, 15, 50.] vāc [WEBER, Rāmatāpanīya Upaniṣad 336.] puruṣa [MAITRYUP. 2, 5.] [Sânkhya Philosophy 17.] [Weber’s Indische Studien 1, 385. 9, 24. 164.] rūpāṇi [ŚVETĀŚV. Upakośā 5, 12.] [Weber’s Indische Studien 1, 23, 18. fg.] [Manu’s Gesetzbuch 1, 7. 16. fgg. 22.] [Yogasūtra 2, 10.] [Varāhamihira’s Bṛhajjātaka S. 43, 4. 75, 4.] (ati). [Oxforder Handschriften 50,b,36. fg. 51,a, Nalopākhyāna 1.] sūkṣmākhyeśvara [WEBER, Rāmatāpanīya Upaniṣad 319.] [Bhāgavatapurāṇa 3, 26, 4. 4, 24, 35. 5, 11, 7. 16, 3. 26, 39. 8, 4, 20. 10, 78, 10] (tara). [SARVADARŚANAS. 29, 11. 54, 19. 21. 55, 10. 57, 10. 76, 11.] deha [87, 3.] [Bhāgavatapurāṇa 8, 19, 10.] śarīra [Colebrooke.1,245. 372. 418.] [Oxforder Handschriften 226,a,2 v. u.] [Bhāgavatapurāṇa.2,10,34] (tama). [WEBER, Nakṣ. 2, 314.] bhūta [SARVADARŚANAS. 149, 4. 164, 17.] —
2) m. (nach den Lexicographen) und n. Atom, Urstoff; ein unfassbares Ding [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] pañcatanmātrāṇāṃ sūkṣmābhidhānām [SARVADARŚANAS. 148, 6.] [SĀṂKHYAK. 39. fg.] [Yogasūtra 1, 44. fg.] sapta (= mahat, ahaṃkāra und pañca tanmātrāṇi [Nīlakaṇṭha]) [Mahābhārata 13,1018.] [Mārkāṇḍeyapurāṇa 40,24. fg.] [Oxforder Handschriften 230,b,27.] artha [Bhāgavatapurāṇa 3, 8, 13.] = adhyātman, n. [Amarakoṣa 3, 4, 23, 146.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] m. [Uṇādikoṣa im Śabdakalpadruma] unter śūkṣma . —
3) eine best. rhetorische Figur [Oxforder Handschriften 208,b,4.] —
4) = kataka, n. [Hemacandra’s Anekārthasaṃgraha] m. [Śabdaratnāvalī imŚKDR.] n. = kaitava [Medinīkoṣa Manu’s Gesetzbuch] = kṛtaka [Uṇādikoṣa im Śabdakalpadruma] (unter śūkṣma). feiner Betrug ist ursprünglich wohl überall gemeint. —
5) Bez. des Lautes i [WEBER, Rāmatāpanīya Upaniṣad 317. fgg.] (am Ende eines adj. comp. f. ā). —
6) m. Nomen proprium eines Dānava [Mahābhārata 1, 2533. 2654.] [Harivaṃśa 201.] —
7) f. ā Bez. verschiedener Pflanzen: = yūthikā [Śabdacandrikā im Śabdakalpadruma] = karuṇī [Rājanirghaṇṭa 10, 107.] = kṣudrailā und vālukā [Rājanirghaṇṭa im Śabdakalpadruma] —
8) sūkṣmam adv. fein so v. a. scharf (hinsehen) [UTTARAR. 114, 4 (154, 10).] — Vgl. kāśika, bhūta (auch [Bhāgavatapurāṇa 2, 2, 30. 3, 5, 31. 8, 11. 21, 20. 27, 14. 4, 24, 34]), mahā, sarva, su, saukṣmya .
Sūkṣma (सूक्ष्म) in the Sanskrit language is related to the Prakrit words: Saṇha, Suhama, Suhuma.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). 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.
Hindi dictionary
Sūkṣma (सूक्ष्म) [Also spelled sukshm]:—(a) subtle, minute; fine; thin; —[artha] subtle meaning; ~[tā] subtlety, minuteness, fineness, thinness; precision; ~[darśaka yaṃtra] a microscope; ~[darśikī] microscopy; ~[darśī] a microscope; keen observer, keen-eyed; ~[dṛṣṭi] keen-sighted; keen sight; •[tā] keen-sightedness; —[deha/śarīra] the subtle body.
...
Kannada-English dictionary
Sūkṣma (ಸೂಕ್ಷ್ಮ):—
1) [adjective] very tiny; minute; subtle.
2) [adjective] not fat; thin or very thin.
3) [adjective] soft; tender.
4) [adjective] sharp; keen.
5) [adjective] skilful; sharp-minded.
6) [adjective] exact; precise.
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Sūkṣma (ಸೂಕ್ಷ್ಮ):—
1) [noun] that which is very tiny, minute or subtle.
2) [noun] a thin or very thin, delicate thing.
3) [noun] a worthless thing; a paltry matter; a trifle.
4) [noun] sharp-mindedness; skill.
5) [noun] the Supreme Being.
6) [noun] an instance of cheating; deceit.
7) [noun] a good quality thread.
8) [noun] (rhet.) an expression that is characterised by precision.
9) [noun] (phil.) the subtleness of things.
10) [noun] (phil.) the subtle body (as diff. from the gross body).
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Sūkṣma (सूक्ष्म):—adj. 1. subtle; minute; atomic; 2. fine; thin; delicate; 3. sharp; acute; penetrating; 4. exact; precise; accurate; correct;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): Kshma, The, The, Cu, Te, Shu, Sukshma.
Starts with (+24): Sukshma-alekhana, Sukshma-artha, Sukshma-arthashastra, Sukshma-bhukampa, Sukshma-darshaka-yantra, Sukshma-jiva, Sukshma-jivanasamracanashastra, Sukshma-jivavijnana, Sukshmabadari, Sukshmabhava, Sukshmabheda, Sukshmabhuta, Sukshmabija, Sukshmabuddhi, Sukshmacakra, Sukshmacchavi, Sukshmacchidra, Sukshmadala, Sukshmadarshaka, Sukshmadarshi.
Full-text (+415): Sukshmasharira, Mahasukshma, Sukshmatva, Sukshmadarshin, Sukshmabuddhi, Sukshmadrishti, Sukshmaphala, Sukshmadarshita, Sukshmam, Sukshmashali, Sukshmaparni, Sukshmadeha, Sukshmatandula, Atisukshma, Sukshmamakshika, Sukshmadaru, Sukshmata, Sukshmadala, Sukshmaila, Sthulasukshma.
Relevant text
Search found 217 books and stories containing Sukshma, Shukshma, Su-kshma, Su-kṣma, Su-ksma, Sūkṣma, Sūkṣmā, Suksma, Śūkṣma, Sukṣma, The sukshma; (plurals include: Sukshmas, Shukshmas, kshmas, kṣmas, ksmas, Sūkṣmas, Sūkṣmās, Suksmas, Śūkṣmas, Sukṣmas, The sukshmas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 10.191 [Sūkṣma] < [Chapter 10 - Ornaments of Meaning]
Text 10.180 < [Chapter 10 - Ornaments of Meaning]
Text 10.193 < [Chapter 10 - Ornaments of Meaning]
Tattvartha Sutra (with commentary) (by Vijay K. Jain)
Verse 2.37 - Subtle bodies (sūkṣma) < [Chapter 2 - Category of the Living]
Verse 8.24 - Description of space-bondage (pradeśa-bandha) < [Chapter 8 - Bondage of Karmas]
Verse 10.2 - The annihilation of all karmas is liberation (mokṣa) < [Chapter 10 - Liberation]
Yavanajataka by Sphujidhvaja [Sanskrit/English] (by Michael D Neely)
Verse 1.36 < [Chapter 1 - The Innate Nature of the Zodiac Signs and Planets]
Verse 1.127 < [Chapter 1 - The Innate Nature of the Zodiac Signs and Planets]
Verse 2.22 < [Chapter 2 - One’s Own Form of the Horās]
Brahma Archana Paddhati (text and translation) (by Prabhunath Dwivedi)
Chapter 10 - Shakradi-krta brahmastuti (The Prayer of Brahma done by Sakra etc.)
Chapter 19 - Brahma-tattva-vimarsha
Chapter 9 - Vishnukrita-brahmastava (The Prayer of Brahma done by Vishnu)
Gommatsara by Acharya Nemichandra (by Bai Bahadur J. L. Jaini)
Chapter 21 - Appendix 1: Inter-relation between 14 spiritual stages and 14 soul-quests < [Volume 1 - Jiva-kanda (the soul)]
Chapter 13 - The concept of Samyama-margana (Control-soul-quest) < [Volume 1 - Jiva-kanda (the soul)]
Chapter 17.6 - Description of degrees (Sthana svarupa) < [Volume 1 - Jiva-kanda (the soul)]
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)