m.Name of 8 Jain sūri-s (1. predecessor of the famous abhaya-deva-, author of saṃvega-raṅga-śālā-prakaraṇa-; 2. A.D.1141-67, 3. 1270-1320; 4. died 1359; 5. 1431-74; 6. 1539-1614; 7. died 1707; 8. 1753-1800).
जिन a. [जि-नक्] 1 Victorious, triumphant. -2 Very old. -नः 1 A generic term applied to a chief Bauddha or Jaina saint. -2 N. applied to the Arhats of the Jainas. -3 A very old man. -4 An epithet of Visnu. -Comp. -इन्द्रः, -ईश्वरः 1 a chief Bauddha saint. -2 an Arhat of the Jainas. -योनिः A deer (cf. अजिन- योनि); L. D. B. -सद्मन् n. a Jaina temple or monastery.
अजिनम् [अजति क्षिपति रज आदि आवरणेन; अज्-इनच्, अजे- रज च Uṇ.2.48, वीभावबाधनार्थम्] 1 the (hairy) skin of a tiger, lion, elephant &c. especially of a black antelope (used as a seat, garment &c.); अथाजिनाषाढधरः Ku.5.3, गजाजिनं शोणितबिन्दुवर्षि च 67, Ki.11.15; ऐणेयेनाजिनेन ब्राह्मणं रौरवेण _x001F_3क्षत्रियम् अजिनेन वैश्यम् Āśval. -2 A sort of leather bag or bellows. -Comp. -पत्रा -त्री -त्रिका [अजिनं चर्म इव सुश्लिष्टं पत्रं पक्षो यस्याः सा, गौरा˚ ङीष् स्वार्थे कन्] a bat. -फला [अजिनं भस्त्रेव फलं यस्याः सा] N. of a plant (भस्त्राकारफलो वृक्षः). -योनिः [अजिनस्य योनिः प्रभवः] a deer, an antelope. -वासिन् a. [अजिनं वस्ते, वस्- णिनि] clad in an antelope-hide. -सन्धः [अजिनं सन्दधाति] a furrier.
वाजिनम् 1 Strength, heroism, prowess (Ved.). -2 A conflict. -3 The scum of curdled milk. -Comp. -न्यायः (Mīmāṁsā) The rule that of the various matters resulting from something, only the most important one is प्रयोजक while the rest are not प्रयोजक. This rule is established by जैमिनि and शबर discussing the text, MS.4.1.22-24.
This word denotes generally the skin of an animal —e.g., a gazelle,as well as that of a goat (Aja). The use of skins as clothing is shown by the adjective ‘ clothed in skins ’ (ajina-vāsin) in the śatapatha Brāhmana, and the furrier’s trade is mentioned in the Vājasaneyi Samhitā. The Maruts also wear deer-skins, and the wild ascetics (muni) of a late Rigveda hymn seem to be clad in skins (Mala).
(£black’) denotes a dark-coloured animal or bird. In some passages, as the context shows, an antelope is certainly meant. In a few others a bird of prey seems indicated, also Krsnājina.
Sale,’ is a word which does not actually occur in the Rigveda, though the verb krī, from which this noun is derived, is found there. Both noun and verb are common in the later Samhitās. Sale appears to have regularly consisted in barter in the Rigveda ten cows are regarded as a possible price for an (image of) Indra to be used as a fetish, while elsewhere not a hundred, nor a thousand, nor a myriad are considered as an adequate price (.śulka) for the purchase of Indra. The Atharvaveda mentions, as possible objects of commerce, garments (dūrśa), coverlets (pavasta), and goatskins (ajina). The haggling of the market was already familiar in the days of the Rigveda,® and a characteristic hymn of the Atharvaveda is directed to procuring success in trade. The ‘ price ’ was called Vasna, and the ‘merchant Vanij, his greed being well known.There is little evidence of a standard of value in currency having been adopted. When no specific mention is made of the standard, the unit was probably the cow. In a consider¬able number of passages of the Satapatha Brāhmana and elsewhere, however, the expression hiranyam śata-mānam suggests that there must have been some standard other thancows, though it might in all these passages be rendered as ‘gold worth a hundred cows.’ But the use of the Krsnala as a measure of weight suggests that the meaning is ‘ gold weighing a hundred Krsnalas,’ and this seems the more probable explana¬tion. This unit seems not to be known in the Rigveda, where the meaning of the term Manā, which occurs once, is mysterious, and where necklets (Niska) seem to have been one of the more portable forms of wealth, like jewellery in modern India, and may perhaps have served as a means of exchange.
Denotes the ‘ wearing of the Brahminical thread over the left shoulder at the sacrifice,’ and is mentioned as early as the Taittirīya Brāhmaṇa. Tilak, however, urges that it was not originally a thread that was worn, but a garment of cloth (Vāsas) or of deerskin (Ajina). This seems quite probable.
Denotes the ‘ wearing of the Brahminical thread over the left shoulder at the sacrifice,’ and is mentioned as early as the Taittirīya Brāhmaṇa. Tilak, however, urges that it was not originally a thread that was worn, but a garment of cloth (Vāsas) or of deerskin (Ajina). This seems quite probable.
Is included in the list of victims at the Puruṣamedha (‘human sacrifice’) in the Yajurveda, where, however, no further explanation of the name is given. Fuller information is furnished by the Atharvaveda, the Pañcavimśa Brāhmaṇa, and the Sūtras, which describe at length a certain rite intended for the use of Vrātyas. According to the Pañcavimśa Brāhmaṇa, there are four different kinds of ‘outcasts’—viz., the hīna, who are merely described as ‘depressed’; those who have become outcasts for some sin (nindita); those who become outcasts at an early age, apparently by living among outcasts; and those old men who, being impotent (śama-nīcamedhra), have gone to live with outcasts. The last three categories are by no means of the same importance as the first. The motive of the fourth is hard to understand: according to Rājārām Rām- krishṇa Bhāgavat,5 they were men who had enfeebled their constitutions by undue intercourse with women in the lands of the outcasts, and returned home in a debilitated state. But this is not stated in the text. It seems probable that the really important Vrātyas were those referred to as Itlna, and that the other classes were only subsidiary. According to Rāj'ārām,® there were two categories of the first class: (a) The depressed (hīna), who were non- Aryan ; and (6) degraded Aryans (gara-gir). This, however, is a mere guess, and devoid of probability. There seems to have been but one class of Vrātyas. That they were non-Aryan is not probable, for it is expressly said7 that, though unconse¬crated, they spoke the tongue of the consecrated: they were thus apparently Aryans. This view is confirmed by the state-ment that ‘they call what is easy of utterance, difficult to utter’: probable they had already a somewhat Prakritic form of speech (cf. Vāc). The Sūtras mention their Arhants (‘saints’) and Yaudhas (‘warriors’), corresponding to the Brahminical Brāhmana and Kṣatriya. Other particulars accord with the view that they were Aryans outside the sphere of Brahmin culture. Thus they are said not to practise agriculture or commerce (an allusion to a nomadic life), nor to observe the rules of Brahmacarya—i.e., the principle regulating the Brahminic order of life. They were also allowed to become members of the Brahminical community by performance of the ritual prescribed, which would hardly be so natural in the case of non-Aryans. Some details are given of the life and dress of the Vrātyas. Their principles were opposed to those of the Brahmins: they beat those unworthy of correction. Their leader (Gṛhapati) or householder wore a turban (Uçṇīçε), carried a whip (Pratoda), a kind of bow (Jyāhroda), was :lothed in a black (krçnaśa) garment and two skins (Ajina), blxk and white (krsna-valaksa), and owned a rough wagon (Vijatha) covered with planks (phalakāstīrna). The others, subordinate to the leader, had garments with fringes of red (valūkāntāni dāmatūsām), two fringes on each, skins folded double (dvisamhitāny ajinūni), and sandals (Upānah). The leader wore also an ornament (Niçka) of silver, which Rājārām converts into a silver coinage. The Vrātyas, on becoming consecrated, were expected to hand over their goods to the priest. Many other details are given in the Sūtras (e.g., that the shoes or sandals were of variegated black hue and pointed), but these are not authenticated by the Pañcavimśa Brāhmaṇa. The locality in which the Vrāiyas lived cannot be stated with certainty, but their nomad life suggests the western tribes beyond the Sarasvatī. But they may equally well have been in the east: this possibility is so far supported by the fact that the Sūtras make the Brahmin receiving the gift of the Vrātya's outfit an inhabitant of Mag’adha. The Atharvaveda does not help, for it treats the Vrātya in so mystical a way that he is represented as being in all the quarters. Indeed, Roth believed that it was here not a case of the Vrātya of the Pañcavimśa Brāhmaṇa at all, but of a glorification of the Vrātya as the type of the pious vagrant or wandering religious mendicant (Parivrājaka). This view is clearly wrong, as the occurrence of the words usnīsa, vipatha, and pratoda shows. It is probable that the 15th Book of the Atharvaveda, which deals with the Vrātya, and is of a mystical character, exalts the converted Vrātya as a type of the perfect Brahmacārin, and, in so far, of the divinity.
noun (masculine) a Buddha (Monier-Williams, Sir M. (1988))
an Arhat (or chief saint of the Jainas) (Monier-Williams, Sir M. (1988))
name of a Bodhisattva (Monier-Williams, Sir M. (1988))
name of a son of Yadu (Monier-Williams, Sir M. (1988))
name of Hemac. (?) (Monier-Williams, Sir M. (1988))
the number "24" (Monier-Williams, Sir M. (1988))
Viṣṇu (Monier-Williams, Sir M. (1988))
noun (neuter) the hairy skin of a tiger (Monier-Williams, Sir M. (1988))
the hairy skin of an antelope (Monier-Williams, Sir M. (1988))
the hairy skin of any animal Frequency rank 2410/72933
adjective bent (Monier-Williams, Sir M. (1988))
calamitous (Monier-Williams, Sir M. (1988))
crooked (lit. and fig.) (Monier-Williams, Sir M. (1988))
deceitful (Monier-Williams, Sir M. (1988))
disastrous (Monier-Williams, Sir M. (1988))
false (Monier-Williams, Sir M. (1988))
wicked (Monier-Williams, Sir M. (1988))
noun (neuter) affliction (Monier-Williams, Sir M. (1988))
distress (Monier-Williams, Sir M. (1988))
guile (Monier-Williams, Sir M. (1988))
misery (Monier-Williams, Sir M. (1988))
red leather (Monier-Williams, Sir M. (1988))
sin (Monier-Williams, Sir M. (1988))
vice (Monier-Williams, Sir M. (1988))
wickedness (Monier-Williams, Sir M. (1988))
Parse Time: 1.067s Search Word: jina Input Encoding: Devanagari IAST: jina
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