Svalakshana, Svālakṣaṇa, Svalakṣaṇa, Sva-lakshana: 8 definitions
Introduction:
Svalakshana means something in Buddhism, Pali, Hinduism, Sanskrit. 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 Svālakṣaṇa and Svalakṣaṇa can be transliterated into English as Svalaksana or Svalakshana, using the IAST transliteration scheme (?).
In Hinduism
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Svalakṣaṇa (स्वलक्षण) refers to “signs and intrinsic characteristics” (of an elephant), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 8, “on marks of character”]: “1. One shall note by their several signs (sva-svalakṣaṇa) [lakṣayet svasvalakṣaṇaiḥ] (elephants that are) gods, demons, Gandharvas, Yakṣas, ogres, and men (in character), and that have the character of goblins and serpents”.
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.
In Buddhism
Mahayana (major branch of Buddhism)
Svalakṣaṇa (स्वलक्षण) or Svalakṣaṇāśuci refers to the “impurity of intrinsic characteristics” and represents one of the five “impurities of the body” (kāyāśuci), contemplating on which, the Yogin can obtain the four “foundations of mindfulness” (smṛtyupasthāna), forming part of the thirty-seven auxiliaries to enlightenment (bodhipākṣika), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XXXI.
Accordingly, the impurity of Svalakṣaṇa is described as follows: “this body with its nine gates is always secreting impurity: the eyes spill out rheum and tears; the ears produce wax; the nose contains snot; the mouth has saliva and vomit; the anus and the urethra constantly empty out excrement and urine; and the hair-pores sweaty impurity... That is what is called the impurity of intrinsic characteristics (svalakṣaṇāśuci)”.
Svalakṣaṇa (स्वलक्षण) refers to “(one’s own) characteristics”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly as The Lord said: “Śāriputra, the Tathāgata Ekaratnavyūha, seating in the lion’s throne thus, explained the dharma-seal called Gaganapariśuddhi to these Bodhisattvas, which has thirty-two aspects of entrance. What is this Dharma-seal (dharmamudrā) called Gaganapariśuddhi which has thirty-two aspects of entrance? [...] all dharmas are fully purified because of their essential tranquility; 17) all dharmas are tranquil since they are free from thought, mind and consciousness (citta-manas-vijñāna-vigata); 18) all dharmas lack characteristics (svalakṣaṇa-vigata) since they are non-originated from the very beginning (ādyanutpanna); [...]”.
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.
Buddhist philosophy
Svalakṣaṇa (स्वलक्षण) refers to “specifically characterized phenomena”.—Accordingly, “The terms ‘object’ (viṣaya; yul), ‘knowable’ (jñeya; shes bya), and ‘appraisable’ (prameya; gzhal bya) are all essentially equivalent, [...] it is the defining characteristic of the ‘appraisable’ that it is to be understood through valid cognition”. When objects to be appraised (prameya; gzhal bya) are analyzed in terms of the processes of understanding, they are said to include both specifically characterized phenomena (svalakṣaṇa; rang mtshan) and generally characterized phenomena (sāmānyalakṣaṇa; spyi mtshan).”.
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General definition (in Buddhism)
Svalakṣaṇa (स्वलक्षण) refers to “non-interpreted particulars”.—According to Dharmakīrti, ultimate reality (paramārtha) is reducible to non-interpreted particulars (svalakṣaṇa). These particulars are momentary (kṣaṇika) and owe their transient existence to causal complexes (hetusāmagrī) that entail no relations at all, the mere co-presence of the different factors being enough to account for the rise of an effect. Causal efficacy (arthakriyā) is the hallmark and only definition of what is real: to exist only consists in being endowed with arthakriyā, a term whose meaning ranges from “causal efficacy” to “fulfilment of a (human) purpose” (see §6), and for which “telic function” or “functionality” may provide working equivalents.
Languages of India and abroad
Sanskrit dictionary
Svālakṣaṇa (स्वालक्षण).—a. Easily perceived.
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Svalakṣaṇa (स्वलक्षण).—a peculiar characteristic or property.
Derivable forms: svalakṣaṇam (स्वलक्षणम्).
Svalakṣaṇa is a Sanskrit compound consisting of the terms sva and lakṣaṇa (लक्षण).
1) Svalakṣaṇa (स्वलक्षण):—[=sva-lakṣaṇa] [from sva] a n. peculiar characteristic or property, [Mahābhārata]
2) [v.s. ...] mfn. having its own specific characteristics, [Sarvadarśana-saṃgraha]
3) [=sva-lakṣaṇa] b sva-likhita etc. See p. 1276, col. 3.
4) Svālakṣaṇa (स्वालक्षण):—[=sv-ālakṣaṇa] mfn. easily perceived or discerned, [Mahābhārata]
Svalakṣaṇa (स्वलक्षण):—adj. seine besondern specifischen Merkmale habend, mit nichts Anderem zu vergleichen, etwas für sich Besonderes [SARVADARŚANAS. 9, 8. 14, 1. fgg.] (2 etena st. naitena zu lesen). — Vgl. svālakṣaṇya .
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Svālakṣaṇa (स्वालक्षण):—(6. su + ā) adj. leicht wahrzunehmen [Mahābhārata 5, 1825.] svīyānāmapi alakṣaṇaṃ nāsti lakṣaṇaṃ samyagavalokanaṃ yasya saḥ . svairapi durdarśa ityarthaḥ [Nīlakaṇṭha]
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.
See also (Relevant definitions)
Partial matches: Alakshana, Sv, Shva, Lakshana.
Starts with: Svalakshanagrahaka, Svalakshanakara, Svalakshanamanaskara, Svalakshanamandita, Svalakshananirdesha, Svalakshanaprakasha, Svalakshanashuci, Svalakshanashunyata.
Full-text (+38): Svalakshanaprakasha, Dvitiyasvalakshana, Svalakshanashuci, Svalakshanashunyata, Svalakshananirdesha, Svalakshanagrahaka, Dharmasvalakshana, Svalakshanamanaskara, Svalakshanya, Svalakshya, Svasvalakshana, Alakshana, Dvitiyasvalakshanatika, Dvitiyasvalakshanarahasya, Dvitiyasvalakshanadidhititika, Dvitiyasvalakshananugama, Dvitiyasvalakshanaloka, Zi xiang, Zi xiang kong, Zi xiang huo.
Relevant text
Search found 42 books and stories containing Svalakshana, Sv-ālakṣaṇa, Sv-alaksana, Sv-alakshana, Sva-lakṣaṇa, Sva-laksana, Sva-lakshana, Svālakṣaṇa, Svalaksana, Svalakṣaṇa; (plurals include: Svalakshanas, ālakṣaṇas, alaksanas, alakshanas, lakṣaṇas, laksanas, lakshanas, Svālakṣaṇas, Svalaksanas, Svalakṣaṇas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A comparative study between Buddhism and Nyaya (by Roberta Pamio)
6.1. Object of Perception < [Chapter 3 - The Buddhist Theory of Perception]
5.3. Dharmakīrti’s Definition of Perception < [Chapter 3 - The Buddhist Theory of Perception]
2. Comparative study on Perception < [Chapter 5 - Perception: A Comparative Study]
Nirvikalpaka Pratyaksha (study) (by Sujit Roy)
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 2 - The philosophical situation (a review) < [Chapter X - The Śaṅkara School Of Vedānta]
Part 14 - Sautrāntika Theory of Perception < [Chapter V - Buddhist Philosophy]
Part 5 - Indeterminate and determinate perception < [Chapter IX - Mīmāṃsā Philosophy]
Kailash: Journal of Himalayan Studies
Some Aspects of Dharmakirti's Ontology Reconsidered < [Volume 3, Number 3 (1975)]
A critical study of Ānandajñāna’s Tarkasaṅgraha (by Satyan Sharma)
Part 1.3 - The main schools of Darśana < [Chapter 1 - Overview of Darśana and Ānandajñāna's Tarkasaṅgraha]
Tarkabhasa of Kesava Misra (study) (by Nimisha Sarma)
1. The Four Pramanas (i) Perception or Pratyaksa < [Chapter 4 - Purvabhaga of Tarkabhasa: Contents]