Samjna, Saṃjñā, Saṃjña, Sañjñā, Sañjña, Sanjna: 37 definitions

Introduction
Image gallery
In Hinduism
In Buddhism
In Jainism
1. General definition
Biology
Languages
1. Marathi
2. Sanskrit
3. Hindi
4. Kannada
5. Nepali
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Introduction:

Samjna means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi, biology. 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.

Alternative spellings of this word include Sangaya.

Images (photo gallery)

In Hinduism

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: archive.org: Shiva Purana - English Translation

1) Saṃjña (संज्ञ) refers to “(regaining) consciousness”, according to the Śivapurāṇa 2.3.19 (“Kāma’s destruction by Śiva”).—Accordingly, as Brahmā narrated to Naradā: “[...] With pallid face and limbs, the extremely agitated daughter of the king of mountains returned to her palace taking the maids along with her. Due to the misery on account of the death of her husband, Rati fell down unconscious, as if dead. When she regained consciousness [i.e., saṃjña] after a while, Rati in her great agitation lamented loudly and said:—[...]”.

2) Saṃjñā (संज्ञा) refers to a “gesture” (made with the eyebrows), according to the Śivapurāṇa 2.5.23 (“Outraging the modesty of Vṛndā”).—Accordingly, after Vṛnda (wife of Jalandhara) spoke to the Sage (i.e., Viṣṇu in disguise): “On hearing her words, the sage feigned a deceptive silence. Fully aware of the means of achieving his selfish ends he looked up sympathetically. In the meantime two lordly monkeys came there and stood bowing down in front of him. At a significant gesture from his eyebrows (bhrūlatā-saṃjñā-niyukta), the monkeys rose into the sky again. [...]”.

3) Saṃjñā (शतरूपा) refers to one of the sixteen celestial ladies (Divyanārī), according to the Śivapurāṇa 2.3.50 (“Description of fun and frolic”).—Accordingly, as Brahmā narrated to Nārada: “[...] Then the sixteen celestial ladies arrived there and saw the couple [i.e., Śiva and Pārvatī] with great respect. They were Sarasvatī, Lakṣmī, Sāvitrī, Jāhnavī, Aditi, Śacī, Lopāmudrā, Arundhatī, Ahalyā, Tulasī, Svāhā, Rohiṇī, Vasundharā, Śatarūpā, Saṃjñā and Rati. There were several virgins of the gods, Nāgas, and the sages. They were charming and attractive. Who can enumerate them? [...]”.

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.

Source: Shodhganga: The saurapurana - a critical study

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.

context information

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.

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.

context information

Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—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), construction and performance of Theater, and Poetic works (kavya).

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.

context information

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.

Ayurveda (science of life)

Source: gurumukhi.ru: Ayurveda glossary of terms

Saṃjñā (संज्ञा):—Consciousness, Orientation

context information

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.

Mantrashastra (the science of Mantras)

Source: archive.org: Catalogue of Pancaratra Agama Texts (mantra)

1a) Saṃjñā (संज्ञा) or “adjective” refers to the “attributive substitute” (of a mantra), as discussed in chapter 23 of the Sāttvatasaṃhitā: one of the most ancient of Pāñcarātra Āgamas consisting of roughly 3500 verses which stresses the theological standpoint of the oneness of God despite his various vyūhas (modes of existence), vibhavas (manifestations) and avatāras (incarnations).—Description of the chapter [vibhavadevatāpiṇḍamantroddhāra-kathana]: [...] The previously unnamed element is the “saṃjñā”. attributive substitute, by the variation of which a mantra may be ever so slightly—but so effectively—altered. In the next section (42-106) are given various padmamantras of three, four, five letters going up to twenty and twenty-four and how to use them to different deities, with suitable saṃjñā-adjectives which may be added in the case of different aspects of the Godhead being addressed. [...]

1b) Saṃjñā (संज्ञा) refers to one of the four elements which constitute the actual Mantra, as discussed in chapter 52 of the Śrīpraśnasaṃhitā: a Pāñcarātra text comprising 5500 Sanskrit verses covering a number of subjects ranging from selecting a temple site through building and furnishing it to sanctifying and maintaining worship in the sacred complex.—Description of the chapter [mantroddhāra-vidhi]: Śrī asks to know the distinction between the actual mantra and the potency and power that is presumably invoked by it and whereby one comes to know about such things. The Lord replies first in terms of explaining the elements of bīja, piṇḍa, saṃjñā, and pada—the elements which constitute the actual mantra as it is recited (9-22). [...]

2) Saṃjñā (संज्ञा) or Saṃjñāmantra is the name of a Mantra mentioned in chapter 24 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 [tāraprakāśa]: How to compose the tāramantra [OṂ] by using the varṇacakra-design is given (1-7). [...] The saṃjñā-mantra [Haṃso] is discussed briefly (52b-79a).

Source: Shodhganga: Kasyapa Samhita—Text on Visha Chikitsa (mantra)

Saṃjñā (संज्ञा) refers to the “name” (of a particular deity addressed) and represents one of the four main parts of Mantras, according to the Śrīpraśṇa Saṃhitā (verse 51.4-7).—Mantras refers to “that which is chanted by people to obtain their spiritual aspirations”.—The Śrīpraśṇasaṃhitā gives a detailed explanation of the logistics of a basic mantra. Saṃjñā is the name of a particular deity addressed in the mantra in association the words namo and praṇava. For instance, ‘namo vāsudevāya’.

context information

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.

Samkhya (school of philosophy)

Source: SOAS: The Soteriological Role of the Ṛṣi Kapila in the Yuktidīpikā

Saṃjñā (संज्ञा) refers to “proper naming” (according to etymological significance), according to the 7th century Yuktidīpikā: an anonymous commentary on the Sāṃkhyakārikā by Īśvarakṛṣṇa which represents the core text of the Sāṃkhya school of Hidnu philosophy.—[...] The remainder of the introductory section of the Yuktidīpikā is devoted to an explanation in prose of the characteristics of a proper tantra, which include proper ‘naming’ (saṃjñā) according to etymological significance. As discussed above, the commentator views Kapila’s names for the tattvas as a point of continuity in the Sāṃkhya tradition. Thus, the Sāṃkhyakārikā conforms to Kapila’s original system both in its utilisation of the sixty categories (padārtha) for the discussion of doctrine and in its preservation of the key technical terminology of the system.

context information

Samkhya (सांख्य, Sāṃkhya) is a dualistic school of Hindu philosophy (astika) and is closeley related to the Yoga school. Samkhya philosophy accepts three pramanas (‘proofs’) only as valid means of gaining knowledge. Another important concept is their theory of evolution, revolving around prakriti (matter) and purusha (consciousness).

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).

In Buddhism

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).

Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā

Saṃjñā (संज्ञा) refers to “perception”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Furthermore, the recollection of the Buddha is not to see the Lord from his material body, but to be in accordance with the knowledge of recollection through understanding the nature of the material form. It is not to see the Lord from his feeling (vedanā), perception (saṃjñā), formative factors (saṃskāra) or consciousness (vijñāna), but to be in accordance with the knowledge of recollection through understanding their nature. It is not to see the Lord from his parts of personality, realms or fields of perception, but to be in accordance with the knowledge of recollection through understanding their nature. [...]”.

context information

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)

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, [..].

Source: OSU Press: Cakrasamvara Samadhi

Saṃjñā (संज्ञा, “perception”) or Saṃjñāskandha refers to “(the aggregate of) sensations”, according to the Guru-maṇḍala-arcana [i.e., “Guru Mandala Worship]” ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—Accordingly, “There, in the five aggregates, originates the making of I. Vairocana in the aggregate of forms. Vajrasūrya in sensations. Padmanṛtyeśvara in perceptions (saṃjñā-skandha). Vajrarāja in mental formations. Vajrasattva in consciousness. Śrī Heruka Vajra in the truth of all Tathāgata”.

context information

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.

General definition (in Buddhism)

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 (e.g., saṃjñā). The work is attributed to Nagarjuna who lived around the 2nd century A.D.

Saṃjñā (“perceptions”) also refers to one of the fourty “conditions” (saṃskāra) that are “associated with mind” (citta-samprayukta) as defined in the Dharma-saṃgraha (section 30).

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 (e.g., 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: Buddhist Door: Glossary

See Recognition or Five Skandhas.

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.

In Jainism

General definition (in Jainism)

Source: Encyclopedia of Jainism: Tattvartha Sutra

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.

Source: academia.edu: The Original Paṇhavāyaraṇa/Praśnavyākaraṇa Discovered

Saṃjñā (संज्ञा) refers to the “names (of living beings)”, as taught in the Paṇhavāgaraṇa (Sanskrit: Praśnavyākaraṇa): the tenth Anga of the Jain canon which deals with the prophetic explanation of queries regarding divination.—The Praśnavyākaraṇa deals with the praśnavidyā in a rather complex way. It is divided into at least 33 short chapters [e.g., jīva-saṃjñā-bheda-prakaraṇa], some of which are further divided into sub-chapters. Some contents of the text, mainly those related with articulation and pronunciation can have significance far beyond the scope of the praśnavidyā.

context information

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.

Biology (plants and animals)

Source: Google Books: CRC World Dictionary (Regional names)

Sanjna in India is the name of a plant defined with Moringa ovalifolia in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Moringa edulis Medik. (among others).

Example references for further research on medicinal uses or toxicity (see latin names for full list):

· Monographs in Systematic Botany from the Missouri Botanical Garden (2007)
· Feddes Repertorium (1985)
· Prodromus Stirpium in Horto ad Chapel Allerton vigentium (1796)
· Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschapen (1790)
· Neue und wenig bekannte Pflanzen Deutsch-SüdwestAfrikas (1914)
· Flora Reipublicae Popularis Sinicae (1984)

If you are looking for specific details regarding Sanjna, for example side effects, pregnancy safety, extract dosage, health benefits, chemical composition, diet and recipes, have a look at these references.

context information

This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.

Languages of India and abroad

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

Sañjñā (सञ्ज्ञा).—f (S That by which a thing is known.) Name, denomination, appellation. 2 A sign or signal; a nod, beck, waving of the hand, wink with the eye, gesture of the countenance &c. 3 The sacred verse or Gayatri of the Vedas. 4 In grammar. The technical name of any affix &c. 5 Return of consciousness after a swoon: also consciousness generally.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

Sañjñā (सञ्ज्ञा).—f Denomination. A sign. Consciousness.

context information

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

Source: 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) Bhaṭṭikāvya 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 ---

Saṃjña (संज्ञ).—a.

1) Knock-kneed.

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) Mālatīmādhava (Bombay) 9.42; रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः (ratikhedasamutpannā nidrā saṃjñāviparyayaḥ) Kumārasambhava 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) Bhagavadgītā (Bombay) 1.7; Mahābhārata (Bombay) 12.153.63.

3) Intellect, mind; लोकतन्त्रं हि संज्ञाश्च सर्वमन्ने प्रतिष्ठितम् (lokatantraṃ hi saṃjñāśca sarvamanne pratiṣṭhitam) Mahābhārata (Bombay) 13.63.5.

4) A hint, sign, token, gesture; मुखापिंतैकाङ्गुलिसंज्ञयैव मा चापलायेति गणान् व्यनैषीत् (mukhāpiṃtaikāṅgulisaṃjñayaiva mā cāpalāyeti gaṇān vyanaiṣīt) Kumārasambhava 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) Bhagavadgītā (Bombay) 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.

1) Direction.

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.

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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

Saṃjña (संज्ञ).—mfn.

(-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: Benfey Sanskrit-English Dictionary

Saṃjña (संज्ञ).—i. e. sam-jānu, adj. Knock-kneed.

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Saṃjñā (संज्ञा).—i. e. sam-jñā, f. 1. Consciousness, [Vikramorvaśī, (ed. Bollensen.)] 71, 20; Chr. 31, 18. 2. Intellect, mind, [Daśakumāracarita] in Chr. 197, 1. 3. Thought. 4. Knowledge, [Bhagavadgītā, (ed. Schlegel.)] 1, 7. 5. Sign, [Vikramorvaśī, (ed. Bollensen.)] 47, 12; gesticulation. 6. Name, appellation, [Hitopadeśa] iv. [distich] 88.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Saṃjña (संज्ञ).—[feminine] ikā (adj. —°) named, termed.

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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]

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

Saṃjña (संज्ञ):—[(jñaḥ-jñā-jñaṃ) a.] Knock-kneed. n. Yellow fragrant wood. f. A name, a noun; thought; gesture; Gāyatri; wife of the sun; an affix.

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

Sañjña (सञ्ज्ञ):—[(ñjñaḥ-ñjñā-ñjñaṃ)] See saṃjña.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Saṃjña (संज्ञ) in the Sanskrit language is related to the Prakrit words: Saṃṇa, Saṃṇā.

[Sanskrit to German]

Samjna in German

context information

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

Source: DDSA: A practical Hindi-English dictionary

Saṃjñā (संज्ञा) [Also spelled sangaya]:—(nf) (in Gram.) a noun; denomination, name; appellation; consciousness; -[upavākya] nominal clause; —, [jātivācaka] a common noun; -[padabaṃdha] noun/nominal phrase; ~[pradhāna] nominal; -, [bhāvavācaka] an abstract noun; ~[vāna] in senses, conscious; having a name; -, [vyaktivācaka] a proper noun; ~[hīna] unconscious; hence ~[hīnatā] (nf).

context information

...

Kannada-English dictionary

Source: Alar: Kannada-English corpus

Saṃjña (ಸಂಜ್ಞ):—

1) [adjective] being aware of; having a feeling knowledge of owṇs sensation, feelings, surroundings, etc.; conscious.

2) [adjective] named; designated with a name.

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Saṃjña (ಸಂಜ್ಞ):—[noun] a word, phrase, code etc. by which a person, thing, etc. are called or referred to or spoken of; a name; an appellation.

context information

Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.

Nepali dictionary

Source: unoes: Nepali-English Dictionary

Saṃjñā (संज्ञा):—n. 1. sense; consciousness; 2. knowledge; mind; intellect;

context information

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.

Relevant text

Search found 126 books and stories containing Samjna, Saṃ-jña, Sam-jna, Saṃ-jñā, Saṃjñā, Saṃjña, Samjña, Sañjñā, Sañjña, Sanjna; (plurals include: Samjnas, jñas, jnas, jñās, Saṃjñās, Saṃjñas, Samjñas, Sañjñās, Sañjñas, Sanjnas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

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)]

Chapter XXXVII - The Ten Concepts

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Saṃjñā (in Grammar) < [Chapter 3 - Vāsudevavijaya—A Grammatical Study]

Vṛttaratnāvalī of Ilattūr Rāmasvāmiśāstri < [Chapter 1 - Śāstrakāvyas—A Brief Survey]

Preface

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Page 173 < [Volume 5 (1879)]

Page 209 < [Volume 13 (1898)]

Page 40 < [Volume 3 (1874)]

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