jñānaprakāśakaṃ sarvaṃ sarveṇātmā prakāśakaḥ |
ekam eka
svabhāvatvāt jñānaṃ jñeyaṃ vibhāvyate || 137 ||

svá--bhāva [p= 1276,1] [L=258038]
(ifc. f(ā).) native place Vishn2.
1276,1] [L=258039]
1276,1] [L=258040]
°vāt or °vena or °va-tas or ibc.) , (from natural disposition , by nature , naturally , by one's self , spontaneously) S3vetUp. Mn. MBh. &c
(H3) m.
[p= own condition or state of being , natural state or constitution , innate or inherent disposition , nature , impulse , spontaneity
[p= (

svābhāvika [p= 1283,3] [L=259648]
(ī)n. (fr. svabhāva) belonging to or arising from one's own nature , natural , native , spontaneous , original , peculiar , inherent (-tva n.) Up. MBh. &c
svābhāvika [L=259649]
N. of a Buddhistic school (cf. Buddhac. ix , 48 ; 51) .
(H1) mf
(H1B) m. pl.

svá--bhavas [p= 1276,1] [L=258035]
svá-) mfn. (prob.) being in the Self (said of the breath) TS.
(H3) (

Svabhava Usage

The Sound of the kiss, or the story that must never be told - Page 100
Piṅgaḷi Sūrana, Vēlcēru Nārāyaṇarāvu, Velcheru Narayana Rao - 2002 - 220 pages - Preview
[ Svabhava and Madasaya at Srisailam ] "By practising these Yogic methods assiduously and concentrating his thoughts on his inner nature, that Siddha became Svabhava. He was searching all over the world for a suitably secluded space for ...

Tantric techniques - Page 48
Jeffrey Hopkins, Kevin Vose - 2009 - 424 pages - Google eBook - Preview
It is the equivalent of meditating on emptiness within saying svabhava [that is, om svabhava-suddhah sarva-dharmah svabhava-suddho ... svabhavatmako ham: "I have a nature of indivisible emptiness and wisdom"] in higher tantra sets. ...

Interesting how svabhava is of such intense use in the Buddhist literature, especially in that rascal, Nagarjuna.

Buddhism: Volume 4 - Page 1
Paul Williams - 2005 - 360 pages - Preview
The idea of svabhava, which literally means ' [its] own (sva) existence or being or nature (bhdva)', is of central importance in Madhyamika Buddhist philosophy. As such, it has been a subject of considerable discussion in recent ...

Emptiness appraised: a critical study of Nāgārjuna's philosophy - Page 90
David F. Burton - 1999 - 233 pages - Preview
svabhava of all entities entails considerably more than simply that entities are dependency originating. In fact, seen in the light of Ahhidharma philosophy, there would appear to be a strong argument that Nagarjuna's assertion that all ...

The nature of things: emptiness and essence in the Geluk World - Page 125
William A. Magee - 1999 - 257 pages - Google eBook - Preview
That is, not only did Nagarjuna use the term "svabhava" in ways that none of his opponents did, but he himself used it in several different senses at key points in his argument.266 Hayes' first point is that none of Nagarjuna's ...

Nāgārjuna's Madhyamaka: a philosophical introduction - Page 44
Jan Westerhoff - 2009 - 242 pages - Google eBook - Preview
we assume that (b) and (c) are understood in very different ways for the two different notions of svabhāva. ... This point can be clarified by considering Candrakīrti's assertion that svabhāva “neither exists, nor does not exist, ...

Memoir on the history of Buddhism - Page 7
Edward Elbridge Salisbury - 1844 - 57 pages - Free Google eBook - Read
Svabhava, applied in Buddhist language to the Supreme Being, ... Svabhava ...

Svabhava in the Bhaktivedanta VedaBase at

svabhāva their own nature; BG 18.41
svabhāva-jam born of his own nature; BG 18.42
svabhāva-jam born of his own nature; BG 18.43
svabhāva-jam born of his own nature; BG 18.44
svabhāva-jam born of his own nature; BG 18.44
svabhāva-niyatam prescribed according to one's nature; BG 18.47
svabhāva-jena born of your own nature; BG 18.60
svabhāva-raktasya naturally inclined; SB 1.5.15
svabhāvā nature; SB 1.7.42
svabhāva-sthaḥ according to the modes of nature; SB 2.5.34
prīti-svabhāva-ātmā whose heart is by nature always full of love; SB 3.21.12
svabhāva nature; SB 3.29.7
svabhāva by spiritual nature; SB 9.8.23
svabhāva natural instinct; SB 10.8.37-39
svabhāva own nature; SB 10.13.53
svabhāva by their conditioned natures; SB 10.24.15
svabhāva of his conditioned nature; SB 10.24.16
svabhāva-stham based on conditioned propensities; SB 10.24.16
svabhāva in the position corresponding to his own conditioned nature; SB 10.24.18
svabhāva one's natural tendency to enjoy; SB 11.19.36-39
svabhāva nature; SB 11.28.1
svabhāva personality; SB 11.28.2
svabhāva of natures; CC Adi 4.79
svabhāva nature; CC Adi 4.185
svabhāva characteristic; CC Adi 5.179
svabhāva nature; CC Adi 7.11
svabhāva nature; CC Adi 7.83
svabhāva features; CC Adi 10.59
svabhāva nature; CC Adi 17.196
svabhāva original form; CC Adi 17.292
svabhāva the nature; CC Madhya 4.146
svabhāva natural; CC Madhya 4.186
svabhāva the natures; CC Madhya 5.136
svabhāva the nature; CC Madhya 7.72
mahānta-svabhāva the nature of saintly persons; CC Madhya 8.39
svabhāva by nature; CC Madhya 8.111
svabhāva natural inclination; CC Madhya 8.207

Svabhava in Ayurveda

We can understand from the Vedas, that the science of Ayurveda is based on the principle of svabhava, instinct or nature. Perhaps that is the reason why it is essentially eternal. It is said that animals, birds and other creatures know and use herbs and by observation and experimentation we can understand their properties and utility. The animals, without any training, select and use them by instinct. So we can assume that the basic instinct which prompts one to pursue safety, well-being and preservation formed the beginning of medicine. Desire, expectation and faith in fulfillment based on one’s own and others’ experience, with knowledge of own limitations, which have roots in instinct, naturally take the form of prayer. So it is quite natural that prayer and belief formed a part of medicine. This attitude helps the system to have a positive reaction to treatment, whatever be its form. In the Vedas, medicine has two parts, bheshaja and oushadha. Bheshaja is mainly prayer in the form of Japa, Homa, Bali, Prayaschitta etc. The usage of herbs is oushadha, to promote digestion etc.

God is referred and prayed to as the best of the physicians. Even the herbs are used in a precatory attitude, requesting them to cure the diseases and conditions for which they are used. We can see a kind of suggestive psychological treatment in this, making the system receptive to the treatment. Positive attitudes always ensure positive responses. Thus it can be said that the vedic method of treatment is psychosomatic. The mind has a control over physiological functions. It is difficult to completely separate the mental and physical aspects of the system. The Ayurvedic idea that disease originates from raga (passion), turbulance of mind, can be seen in the Vedas. There are conditions that bheshaja (prayer) can cure and diseases that oushadha (drugs) cures, but most diseases require bheshaja and oushadha. Surely one assists the other in bringing forth the desired effects, when both the physician and the patient, have belief in the system.

This is the case with health also, where food takes the place of medicine. The food has to be taken in a precative attitude. The physician in general is called bhishak. There are hundreds of physicians and thousands of herbs. A physician surrounded by medicines is projected as a king in the midst of his courtiers. The opinion of some people that the vedic physicians were mere sorcerers shows their ignorance. One of the branches of Atharva veda is charanavyooha. It describes about wandering physicians, ministering the needs of the people and identifying drugs throughout the country. Charaka is said to belong to such a class of physicians. Though physicians were respected and Brahma, Prajapathy, Indra, Varuna, Agni, Vayu and others occupying positions of importance in controlling and maintaining the universe were physicians and teachers of medicine also, physicians as a class had a status inferior to those who attended to vedic rites and rituals, perhaps because the physicians engrossed in medicine tended to show lapses in disciplines of vedic regimen. But as in the case of Aswinidevas, the physicians were elevated to an equal position of honour in recognition of excellence. physicians had a good knowledge of an atomy and physiology. One hundred and twenty one anatomical terms (denoting organs, tissues etc.) are mentioned in the Vedas, many of these in the order of existence in the body. Sira, dhamani, nadi and others are mentioned. – from, Treating the person, not the disease: (interview with Thirumulpad, reproduced from ‘Health Action’-Jan 2002) read more here.

From a reverse search for “innate” at the wonderful University of Cologne Monier-Williams site.

cologne_univ_seal brown_seal
antarjāta (innate) 2 aurasa (innate) 3 dehodbhava (innate) 4 dehodbhūta (innate) 5 daivadatta (innate) 6 nija (innate) 7 nijaśatru (innate) 8 nitya (innate) 9 nisargaja (innate) 10 naisarga (innate) 11 prakṛtija (innate) 12 prakṛtistha (innate) 13 prāsaṅgika (innate) 14 sattvānurūpa (innate) 15 sahaja (innate) 16 sahajetara (innate) 17 sahajāta (innate) 18 sahabhū (innate) 19 sahasambhava (innate) 20 sahasiddha (innate) 21 sahottha (innate) 22 sāṃsiddhika (innate) 23 sāhajika (innate) 24 svakṣatra (innate) 25 svabhāva (innate) 26 svabhāvaja (innate) 27 svabhāvatā (innate) 28 svabhāvatva (innate) 29 svabhāvadaurjanya (innate) 30 svabhāvasiddha (innate) 31 svānurūpa (innate) 32 svottha (innate) 33 jātavidyā (innate) 34 nṛpanāpitaputranyāya (innate)
antar--jāta [p= 43,2] [L=8098]
inborn , inbred , innate.
(H3) mfn.
aurasa 1 [p= 239,2] [L=41179]
(ī)n. (fr. uras) , belonging to or being in the breast , produced from the breast MBh.

aurasa 1 [L=41181]
a sound produced from the breast Pa1rGr2. iii , 16
aurasa 1 [L=41182]
an own son , legitimate son (one by a wife of the same caste married according to the prescribed rules) Mn. ix , 166 , &c Ya1jn5. ii , 128 , &c Hit. R. &c
aurasa 2 [L=41190]
coming from or belonging to uraśā g. sindhv-ādi Pa1n2. 4-3 , 93.
(H1) mf
[L=41180]innate , own , produced by one's self
(H1B) m.
(H1B) m.
(H1) mfn.
deho* dbhava [p= 497,1] [L=96711]
born in the body , innate MW.
(H3) mfn.
deho* d° bhūta [L=96712]
born in the body , innate MW.
(H3) mfn.
daíva--datta [p= 497,3] [L=96808]
(for 2. » 2. daiva) given by fate or fortune , innate , natural , Das3.
daiva--datta [L=96860]
(ī)n. being in the village deva-datta Pa1n2. 1-1 , 75 Sch.
daiva--datta [L=96861]
the pupils of deva-datta , 73. Va1rtt. 5 Pat. (cf. deva-dattīya)
(H3) mfn.
(H3) mf
(H3B) m. pl.
ni-já [p= 547,1] [L=108254]
(ā)n. ( √ jan) innate , native , of one's own party or country (with ripu m. an enemy in one's own country Hit. ; m. pl. one's own people Ra1jat. )

AV. Br. Mn. MBh. &c (in later Sanskrit used as a reflex. possess. pron. = sva , my own , his own , our own &c )
(H1) mf
[L=108255]constant , continual
ni-já--śatru [L=108264]
an enemy being in one's own self , an innate enemy R.
(H3) m.
nítya [p= 547,2] [L=108337]
(ā)n. (fr. ni ; cf. ni-ja) innate , native MBh. iii , 13941

opp. to araa) RV.

RV. &c

ifc. constantly dwelling or engaged in , intent upon , devoted or used to (cf. tapo-n° , dharma-n° , dhyāna-n° , śastra-n°) Mn. MBh. &c

opp. to kāmya , naimittika &c ) Br. S3rS. Mn. &c (with samāsa m. a compound the meaning of which is not expressed by its members when not compounded Pa1n2. 2-1 , 3 Sch. ; with svarita m. = jātya , the independent svarita TPra1t. ii , 8)
nítya [L=108342]
the sea , ocean L.
nítya [L=108347]
constant and indispensable rite or act W.
nitya [p= 1329,3] [L=334950]
(H1) mf
[L=108338]one's own (
[L=108339]continual , perpetual , eternal
[L=108341]ordinary , usual , invariable , fixed , necessary , obligatory (
(H1B) m.
(H1B) n.
(H2) (in
ni-sarga--ja [p= 564,1] [L=111045]
innate , inborn , produced at creation , natural Mn. MBh.
(H3) mfn.
nai--sarga [p= 570,1] [L=112400]
innate , natural BhP.
(H3) mfn.
pra-kti--ja [p= 654,1] [L=130055]
springing from nature , inborn , innate Bhag.
(H3) mfn.
pra-kti--stha [p= 654,2] [L=130091]
being in the original or natural state , genuine , unaltered , unimpaired , normal , well , healthy Ya1jn5. Ka1v. Var. Sus3r. (also -sthita Var. )


(H3) mfn.
[L=130092]inherent , innate , incidental to nature
[L=130093]bare , stripped of everything
prā--sagika [p= 702,3] [L=138977]
(ī)n. (fr. -saga) resulting from attachment or close connection BhP.

Uttarar. Katha1s. Ra1jat. Sa1h. (opp. to ādhikārika)



(H3) mf
[L=138978]incidental , casual , occasional
[L=138979]inherent , innate
[L=138981]opportune , seasonable
sattvā* nurūpa [p= 1135,3] [L=229792]
according to nature , according to one's innate disposition Bhag.

(H3) mfn.
[L=229793]acc to one's substance or means
sahá--já [p= 1193,3] [L=240160]
(ā)n. born or produced together or at the same time as (gen.) TS. Mn. Katha1s.

ibc. , by birth , " by nature " , " naturally " ; with deśa m. " birthplace " , " home ") MBh. Ka1v. &c

Hariv. 4238
sahá--já [L=240163]
natural state or disposition (said to be also n.) L.
sahá--já [L=240164]
a brother of whole blood L.
sahá--já [L=240165]
N. of various kings and other men MBh. Ra1jat. &c
sahá--já [L=240166]
of a Tantric teacher Cat.
sahá--já [L=240168]
N. of the third astrol. mansion (said to be also m.) VarBr2S.
sahá--já [L=240169]
emancipation during life Cat.
(H3) mf
[L=240161]congenital , innate , hereditary , original , natural (
[L=240162]always the same as from the beginning
(H3B) m.
(H3B) m.
(H3B) m.
(H3B) m.
(H3B) n.
(H3B) n.
sahá--° je* tara [p= 1194,1] [L=240186]
other than natural , not innate or inherent or congenital , accidental W.
(H4) mfn.
sahá--jāta [L=240194]
born together or at the same time , equal in age Katha1s.


(H3) mfn.
[L=240195]innate , natural
[L=240196]both from the same mother , twin-born
sahá--bhū [p= 1194,2] [L=240262]
being together (used in explaining sacā-bhū) Nir. v , 5

comp.) A1pS3r. Sch.

Ratna7v. Ka1d.

gen.) Ka1d.
(H3) mfn.
[L=240263]appearing together with (
[L=240264]innate , natural
[L=240265]counterpart of (
sahá--sambhava [p= 1194,3] [L=240332]
born or produced together or at the same time (with janmanā = " innate ") Ka1v.
(H3) mfn.
sahá--siddha [L=240334]
innate (-tva n.) S3am2k. (quot)
(H3) mfn.
saho* ttha [L=240388]
innate (= sahaja) L.
saho* ttha [p= 1195,1] [L=240389]
N. of the third astrol. mansion VarBr2S.
(H3) mfn.
(H3B) m.
siddhika [p= 1197,2] [L=240934]
(ī)n. (fr. saesiddhi) effected naturally , belonging to nature , natural , native , innate MBh. Ka1v. &c


&c ) MW.
(H1) mf
[L=240935]self-existent , existing by its own nature or essence , existing absolutely , absolute
[L=240936]effected by supernatural means (as spells
sāhajika [p= 1212,2] [L=243595]
(fr. saha-ja) innate , natural , Vr2ishabha1n.
sāhajika [L=243596]
N. of a man Ra1jat.
(H1) mfn.
(H1B) m.
svá--katra [p= 1275,2] [L=257810]
(svá-) master of one's self , independent , free RV.

(H3) mfn.
[L=257810.1]possessing innate strength , self-powerful , innately strong
svá--bhāva [p= 1276,1] [L=258038]
(ifc. f(ā).) native place Vishn2.

°vāt or °vena or °va-tas or ibc.) , (from natural disposition , by nature , naturally , by one's self , spontaneously) S3vetUp. Mn. MBh. &c
(H3) m.
[L=258039]own condition or state of being , natural state or constitution , innate or inherent disposition , nature , impulse , spontaneity
svá--bhāva---ja [L=258043]
produced by natural disposition , innate , natural R. Sa1h. &c
(H4) mfn.
svá--bhāva---tā [L=258046]
( Ja1takam. ) the state of innate disposition or nature
(H4) f.
svá--bhāva---tva [L=258046.1]
( TPra1t. Sch.) the state of innate disposition or nature
(H4) n.
svá--bhāva---daurjanya [L=258047]
natural or innate wickedness W.
(H4) n.
svá--bhāva---siddha [p= 1276,2] [L=258054]
established by nature , natural , innate A1s3vS3r. Bhartr2.

(H4) mfn.
[L=258055]self-evident , obvious
svā* nurūpa [p= 1277,2] [L=258378]
resembling one's self , suited to one's character Katha1s.
1277,3] [L=258379]
(H3) mfn.
[p= natural , innate
svo* ttha [p= 1278,1] [L=258458]
arising or originating in one's self , innate ChUp. Sch.
(H3) mfn.
jātá--vidyā́ [p= 417,3] [L=78609]
knowledge of what exists RV. x , 71 , 11 ( Nir. i , 8) .
jāta--vidyā́ [p= 1327,3] [L=331850.5]
(accord. to some, "innate or peculiar knowledge")
(H3) f.
(H3) f.
n--pa-nāpita-putra-nyāya [p= 1329,3] [L=335240.1]
the rule of the king and the barber's son (i.e. the rule of innate fondness for one's own, like the barber, who when asked by the king to bring him a fine boy, brought his own ugly son), A.
(H3) m.