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Glossary of Terms

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A

Abhanavarana अभानावरण
The veiling power of ignorance (Avarana Shakti). It conceals one's true nature, and as a result, one feels, 'I do not know the Self (Atman)' (meaning, a lack of awareness of the Self).
Abhava अभाव
Non-existence (Bhava means existence. Its opposite is Abhava).
Abhijnya अभिज्ञा
The knowledge that arises from the direct contact of a mental modification (antahkarana vritti) with an object.
Abhyudaya अभ्युदय
Worldly Prosperity.
Adhara Va Adhishthana आधार व अधिष्ठान
When an illusion occurs, the general nature—Pure Existence (Sat)—of the object on which the illusion rests merges with the illusory perception, making the superimposed object appear real. This general nature is called the support (Adhara). The general nature of the Supreme Reality (Brahman), which is Pure Existence (Sat), is indeed the support of the world. During the state of illusion, the specific nature of the object remains hidden; however, the moment this specific nature is known, the illusion itself vanishes. This specific nature is called the substratum (Adhishthana).
Adhyaropa - Apavada अध्यारोप – अपवाद
Superimposition (Adhyaropa) means imagining or experiencing something to exist where it actually does not, simply for the sake of understanding. Ordinary people firmly believe that the world is real and that it was created. To help them understand, their perspective is temporarily accepted, and an explanation for the creation of the world is provided. Since accepting something to exist when it actually does not is an imposition (Aropa) in itself, this method is called superimposition (Adhyaropa). For example, the statement 'Ekoham Bahusyam' (एकोहं बहुस्याम्)—'I am one, may I become many'—suggesting that the Supreme Reality (Brahman) had such a desire, is a superimposition. Since the Supreme Reality (Brahman) is without a mind (Aman), it is impossible for it to have any such desire. The world is merely an appearance upon the Supreme Reality (Brahman).
Adhyasa अध्यास
Illusion (Bhrama) is classically known as apparent transformation (Vivarta). The term Superimposition (Adhyasa) was first used by Sri Shankaracharya in the introduction to his commentary on the Vedanta Sutras. The Shruti states that the Self (Atman) or Supreme Reality (Brahman) is a non-doer and a non-enjoyer. However, while engaging in worldly affairs, every person assumes, 'I am the doer, I am the enjoyer, I am smart, I am fair-skinned,' and so on. Therefore, to resolve the contradiction between the Shruti and direct perception, and to validate worldly transactions, the concept of Superimposition (Adhyasa) has been accepted. Its definition is 'Atad tadbuddhi'—perceiving something where it does not exist. In everyday language, this itself is called illusion (Bhrama).
Adhyasta अध्यस्त
A superimposed object (Adhyasta) is the falsely perceived object along with the false knowledge of it. In reality, the superimposed object does not exist. It is completely different from the substratum (Adhishthana) upon which it appears. It possesses a different nature, a different form, and belongs to an entirely different order of reality than its substratum. An example is that of the rope and the snake. When a snake appears upon a rope, the rope belongs to empirical reality (Vyavaharika Satta), whereas the snake belongs to apparent reality (Pratibhasika Satta). This illusion can occur in dim light due to the inability to acquire complete knowledge of the rope, which is the substratum of the apparent snake. The true reality is only one, whereas superimposed objects can appear as many. Upon gaining knowledge of the substratum, the superimposed object is dispelled; that is, one firmly determines that the projected object is unreal (Mithya). This is called sublation (Badha). Once it is established that the world is an illusory appearance upon the substratum of Supreme Reality (Brahman), the unreality of the projected world is automatically proven. Thus, the ultimate principle of Advaita is established: 'Brahma Satyam Jaganmithya' (Brahman is real, the world is an illusion).
Adhyatma अध्यात्म
1) Body 2) Pertaining to the Self (Atman) 3) Mind 4) Supreme Reality (Brahman) 5) Belonging to the self or person 6) The supreme spirit manifested as an individual self 7) The Supreme Reality (Brahman) is absolute; its manifestation as an individual self is Adhyatma. 8) The unchanging (Kutastha) witness (Sakshi)—the Self (Atman) within the body—which is neither created nor destroyed by the birth and death of the body.
Adrushta अदृष्ट
Sin and merit, accumulated karma (Sanchita).
Agama Nigama आगम निगम
Shruti and Smriti.
Ahankara अहंकार
1) A modification (Vritti) of the inner instrument (Antahkarana). 2) The awareness that 'I am a specific individual.' 3) Pride—in everyday parlance, pride is referred to as ego (Ahankara). 4) Definition: अहं अहं कारयति इति अहंकारः। (That which constantly asserts 'I, I' is the ego). Upon the pure Supreme Reality (Brahman), the 'I am' thought (Aham-vritti) arose, and the creation of the universe began. Due to the veil of the impure ego, the individual soul (Jiva), despite actually being the Supreme Reality (Brahman), began to consider itself separate from It. In the Yoga Vasistha, three types of ego are described: petty (Tuchchha), auspicious (Shubha), and supreme (Parama). 1) Petty ego: 'I am the gross body.' 2) Auspicious ego: 'I am the subtle body.' 3) Supreme ego: 'I am the Supreme Reality (Brahman) — Aham Brahmasmi.'
Ajatavada अजातवाद
This line of thinking states that the individual soul (Jiva) or the world has never come into existence at all. Only the Supreme Reality (Brahman) exists.
Akhanda अखंड
That which is without division or part; devoid of components (Niravayava), partless (Niramsha), and unbounded (Aparicchinna).
Akrutabhyagama अकृताभ्यागम
Reaping the fruit of an action that was never performed. From a logical standpoint, it is a flaw to experience the results in the current life for actions that were not performed in either this life or previous ones.
Alambana आलंबन
The various symbols of the Supreme Reality with attributes and form (Saguna Brahman)—that is, the incarnations of the Lord (Ishvara)—adopted as a convenient aid for the contemplation of the attributeless, formless Supreme Reality (Nirguna Brahman).
Alipta अलिप्त
Untainted, unattached, devoid of association.
Ananda आनंद
Joy that depends on nothing and no one.
Anirvachaniya अनिर्वचनीय
An entity that is distinct from both the Real (Sat) and the Unreal (Asat) is one that is subject to negation. It is capable of being sublated. Pure Existence (Sat) means that which is never negated across the three periods of time (past, present, and future). To be distinct from 'Sat' means to be different, not matching the defining characteristics of 'Sat'. The Unreal (Asat) means that which never exists at all. This entity is distinct even from such absolute unreality, like the son of a barren woman. Take the example of a snake seen on a rope. If we were to call the snake—which is merely an effect of ignorance—empirically real, it gets negated by the knowledge of the rope. Conversely, if we were to call it unreal (Asat) like the son of a barren woman, it cannot be so, because it is directly perceived. Therefore, this snake is distinct from both Sat and Asat; in other words, it is indescribable (Anirvachaniya). The world is exactly like this. Because it is perceived, it is not Unreal (Asat). Yet, since it was created, exists now, and will be destroyed in the future, it is not free from negation across the three periods of time, and therefore it is not Real (Sat) either. Thus, it is that whose true nature cannot be definitively expressed or defined. That which appears true in the state of ignorance and is negated in the state of Knowledge is indescribable (Anirvachaniya). Vedanta philosophy considers the world to be indescribable (Anirvachaniya), meaning it is ultimately subject to negation.
Antaryami अंतर्यामी
The regulator of mental modifications, the individual soul (Jivatman), the Supreme Self (Paramatman), the vital air (Vayu), and the Lord (Ishvara) who governs from within.
Anthkaranachatushtaya अंतःकरणचतुष्टय
The group of four modifications (vrittis) of the inner instrument (antahkarana), based on their functions: 1) Mind (Manas) – the modification of resolve and doubt. 2) Intellect (Buddhi) – the determinative modification. 3) Memory (Chitta) – the retentive modification. 4) Ego (Ahankara) – the modification that makes one say "I, I".
Anubandha Chatushtaya अनुबंध चतुष्टय
1) The well-defined framework of a scriptural or spiritual text. 2) The four elements, knowledge of which grants access to the main text—meaning, they clarify the perspective from which the text should be read and make it easier to understand. The qualified student (Adhikari), the subject matter (Vishaya), the purpose (Prayojana), and the connection (Sambandha) are together referred to as the fourfold framework (Anubandha Chatushtaya).
Anubhuti अनुभूती
Experience (Anubhav) — The union of the individual soul (Jiva) with the Supreme Reality (Brahman); experiencing, with a sense of oneness, that the individual soul is indeed the Supreme Reality.
Anugraha अनुग्रह
Complete acceptance.
Anumana अनुमान
One of the six means of valid knowledge (Pramanas) for acquiring objective knowledge (Vritti Jnana). It is the logic or inference drawn based on direct experience.
Anurvachya अनुर्वाच्य
That which cannot be described because it is beyond the reach of the intellect (meaning the Supreme Reality (Brahman)).
Anusandhana अनुसंधान
The unbroken mental modification (vritti) taking the form of the Self (Atman).
Anvaya अन्वय
यत् सत्त्वे यत् सत्त्वम्। (Yat sattve yat sattvam) — When the effect exists, the cause must necessarily exist. 'Anu-ayam' means to follow or to go after. Its literal meaning is 'to connect'. In a garland of flowers, there are many flowers, but the thread that holds them together is only one. Even though each flower is distinct, the thread running through every single flower is one and the same. This means the thread has 'anvaya' (continuity or inherence) in the flowers. The cause of the garland is the thread; if it is removed, the garland will cease to exist. Similarly, the one Self (Atman) has 'anvaya' (continuity) throughout all the states of the body. Even as the states change, the Self (Atman) remains one and the same. There is no change in it whatsoever. The very existence of the individual soul (Jiva) depends entirely on the reality of the Self. That which has 'anvaya' possesses an independent reality of its own; in other words, the existence of the effect depends entirely on it.
Aparokshajnyana अपरोक्षज्ञान
The direct experience of the oneness of the individual self (Jiva) and the Supreme Reality (Brahman).
Apavada अपवाद
Apavada (de-superimposition) means stating what the truth is. It means discarding the illusory perception that the world exists and establishing the firm conviction that only the Supreme Reality (Brahman) exists. In short, to explain the illusory nature of the world, a superimposition (Adhyaropa) is initially made, stating that the Supreme Reality (Brahman) is the material cause of the world. Then, on the authority of the scriptures (Shruti), this is refuted. This process is precisely what is called Apavada.
Aptavahya आप्तवाःय
An 'Aapta' (trustworthy authority) is said to be one who speaks the truth exactly as it is. The words of such an Aapta...
Arambhavada आरंभवाद
This is a school of thought that explains the process of creation. According to it, from one substance, another entirely different substance is created—just as cloth is made from thread. In this view, the world was created from the Supreme Reality (Brahman) in this exact manner, and it is real.
Aratra अरत्र
This world (Ihaloka)
Asakti आसक्ती
Complete attachment (an extreme sense of 'mine').
Asanga असंग
Unattached, untainted.
Asat असत्
That which never exists, being of the nature of absolute non-existence. For example, a sky-flower, a hare's horn, and so on.
Asattvavarana असत्त्वावरण
The veil of ignorance that prevents one from experiencing the existence of the Self (Atman) (the veil that creates the notion that the Self does not exist).
Ashtadha Prakruti अष्टधा प्रकृती
Five great elements (Panchamahabhutas) + three modes (Trigunas); five great elements (Panchamahabhutas) + mind (Manas) + intellect (Buddhi) + ego (Ahankara).
Atma (Atman) आत्मा (आत्मन्)
In Vedantic literature, the word Self (Atman) takes on various meanings in different places. One must determine its exact meaning based on the context. Its meanings are as follows: 1) Supreme Reality (Brahman), 2) The individualized soul limited by adjuncts (Jivatma), 3) The Immutable Self (Kutastha), 4) The physical body, 5) The intellect, 6) Cosmic Intelligence (Mahattattva), 7) Essential nature (Swarupa), and 8) Innate disposition (Swabhava).
Atmanivedana आत्मनिवेदन
The complete dissolution of the individual 'self' into the Self (Atman).
Atyantika Nivrutti आत्यंतिक निवृत्ती
The cessation of the effect along with its cause.
Avarana आवरण
One of the three defects in the human mind (antahkarana). (The other defects are impurity (mala) and agitation (vikshepa)). Due to the veil of ignorance (avarana), agitation arises first, followed by impurity.
Avastha अवस्था
1) Waking (Jagrati) 2) Dream (Swapna) 3) Deep Sleep (Sushupti) 4) The Fourth State (Turiya). 1) Waking (Jagrati) – When the individual soul (Jiva) interacts with the God-created universe, that state is called the waking state. The Jiva identified with this state is called Vishva. 2) Dream (Swapna) – The state in which the Jiva experiences mind-created illusory objects. The Jiva identified with this state is called Taijasa. 3) Deep Sleep (Sushupti) – The state of profound sleep characterized by the dissolution of the senses and the inner instrument (Antahkarana). The Jiva identified with this state is called Prajna. 4) The Fourth State (Turiya) – The state that exists beyond and witnesses the fifteen components of the Jiva: the three bodies (gross, subtle, causal), the three states (waking, dream, deep sleep), the three seats (eyes, throat, heart), the three experiences (gross, subtle, semblance of bliss), and the three experiencers (Vishva, Taijasa, Prajna). The Jiva identified with this state is called the Inner Self (Pratyagatman).
Avatara अवतार
Descending from one's original state.
Avidya अविद्या
It is one of the five afflictions (Kleshas). It is the impure, Sattva-predominant aspect—meaning it is mixed with the qualities of Rajas and Tamas—of the Sattva-predominant Nature (Prakriti). This is also known as individual ignorance (Vyashti Ajnana). In the waking state, this individual ignorance is experienced in the form of the intellect, while in the deep sleep state, it remains in its original form as individual ignorance. The Supreme Reality (Brahman), individual ignorance, and the reflection of the Supreme Reality (the Self/Atman) cast within this individual ignorance—these three combined are called the individual soul (Jiva). Avidya is referred to as the causal body (Karana Deha) of the Jiva, as well as the bliss sheath (Anandamaya Kosha) among the five sheaths. Being predominantly composed of impure Sattva, it binds the Jiva to worldly existence (Samsara) by creating bodily identification (Dehatadatmya), leading one to believe: 'I am the body,' 'The world is real,' and 'I am the doer and the enjoyer.' Avidya is the limiting adjunct (Upadhi) that separates the Jiva from the all-pervading Supreme Reality (Brahman). It casts a veil over the Jiva's absolute, true nature as the Supreme Reality (Brahman).
Avyakruta अव्याकृत
1) Of unmanifest nature (Avyakta) – that which has not taken a form perceptible to the sense organs (Jnanendriyas). 2) The Lord conditioned by Maya (Mayopadhika Ishvara). 3) The Pradhana of the Samkhyas – In Samkhya philosophy, nature (Prakriti) or Pradhana is considered an inert, independent, and distinct principle apart from the Supreme Reality (Brahman). It is their view that this is the cause of creation.

B

Baddha बद्ध
One who, due to the veiling (Avarana) and projecting (Vikshepa) powers of primal ignorance, has forgotten that 'I am the Supreme Reality (Brahman)'; who holds the belief that the world is real, assumes the sense of doership and enjoyership, and is caught in worldly indulgence, attachment, and the delusion of change; and who is deeply engrossed in worldly affairs.
Bhakti भक्ती
1) The desire-driven and selfless (Sakam and Nishkam) loving relationship between the individual soul (Jiva) and the Supreme Self with attributes (Saguna Paramatman). 2) The identity or oneness (Tadakarata/Ekarupata) with the Supreme Self without attributes (Nirguna Paramatman).
Bhana भान
The root 'Bha' means to shine, to appear splendid, or to be visible. 'Bhaan' means the awareness of an object's existence.
Bhavarupa भावरूप
That which exists for a limited duration.
Bheda भेद
Division, distinction. Illusory objects (born of Maya) possess three types of differences: internal (Svagata), of the same kind (Sajatiya), and of a different kind (Vijatiya). Differences exist only in composite objects (objects with parts). 1) Internal difference (Svagata Bheda) – The internal distinctions within the very structure of an object. For instance, the leaves, flowers, and branches of a tree constitute the internal differences within that tree. 2) Difference of the same kind (Sajatiya Bheda) – The distinction between two objects belonging to the same category or species. For example, one mango tree being distinct from another mango tree. 3) Difference of a different kind (Vijatiya Bheda) – The distinction between objects of entirely different categories. For example, the difference between a tree and a stone.
Bhrama भ्रम
Illusion (Bhrama), Superimposition (Adhyasa), and Apparent Transformation (Vivarta) are fundamentally the same. The types of illusion are as follows: 1) Unconditioned Illusion (Nirupadhika Bhrama): The feeling "I am ignorant, I do not know the Supreme Reality (Brahman)" is an internal unconditioned illusion, whereas perceiving a snake on a rope is an external unconditioned illusion. In this type, when the illusion is dispelled, the perceived limiting adjunct (Upadhi) ceases to exist (for instance, the snake is the adjunct of the rope). 2) Conditioned Illusion (Sopadhika Bhrama): This is an illusion arising from ignorance (Avidya) that has been agitated by the proximity of a limiting adjunct (Upadhi), and it is negated by the removal of that adjunct. For example, clay transforms into a pot, and the pot becomes the adjunct of the clay. Once the illusion is dispelled, the notion of the pot (Ghatabuddhi) is destroyed, yet the pot as an adjunct remains. Due to the internal adjunct of the intellect (Buddhi), perceptions such as "I am the doer, I am the experiencer" arise; this is called internal conditioned illusion. The perception of objects in a dream is also included in this category. For a Self-realized person, the experience of the external world (Prapancha), such as space, occurs due to the projecting power (Vikshepa Shakti) of ignorance. This is called external conditioned illusion. In this case too, the realized person's belief in the reality of the world (Satyatvabuddhi) is destroyed, yet the world continues to appear as it is. 3) Fruitful Illusion (Samvadi Bhrama): An illusion that yields a favorable result despite being an illusion. 4) Unfruitful Illusion (Visamvadi Bhrama): A fruitless illusion.
Bhuma भूमा
Bhuman: 1) Supreme Reality (Brahman), 2) Abundance, 3) All-pervading.
Brahma ब्रह्म
Since it is impossible to definitively describe the exact nature of the all-pervading, formless Supreme Reality (Brahman) which is free from distinctions, it is described in the manner of 'It is like this, it is like that; it is not like this, it is not like that.' The following adjectives illustrate exactly this. Each adjective teaches the individual soul (Jiva) to infer the nature of Brahman based on the knowledge of material objects it already possesses. 1) Nitya (Eternal) – The removal of the illusion-born identification with impermanent objects. 2) Shuddha (Pure) – Free from attachment and aversion; intended to remove identification with the attributes of the manifest world, which is in the form of an effect (karya). 3) Buddha (Awakened) – Always endowed with the single, unbroken essence of Knowledge. The removal of causal ignorance. 4) Mukta (Liberated) – The removal of identification with the veils and other coverings created by ignorance. 5) Satya (Truth) – The exclusion of falsity. That which remains uncontradicted across the three periods of time (past, present, and future) and through creation, sustenance, and dissolution. 6) Advaya (Non-dual) – Without a second. Unbroken, of one essence, and free from the five types of differences. 7) Ananta (Infinite) – That which has no end. The removal of limitation. 8) Svasamvedya (Self-evident) – Of the nature of Knowledge. Not known through the sense organs or external means of knowledge. The removal of the triad (Triputi) of valid knowledge, the object of knowledge, and the means of knowledge (Prama-Prameya-Pramana). 9) Satchidanandarupa (Of the nature of Existence-Consciousness-Bliss) – Pure Existence (Sat) independent of objects, Pure Consciousness (Chit) independent of the knowable, and Pure Bliss (Ananda) independent of sense objects; this is its very nature. 10) Anadi (Beginningless) – That which has no beginning. 11) Chirantana (Everlasting) – That which has no end. And so on.

C

Chaitanyache Prakara चैतन्याचे प्रकार
In truth, since Pure Consciousness (Chaitanya) is indivisible, it cannot have different types. However, for the convenience of understanding, these divisions are assumed relative to conditioning (Upadhi): 1) Individual Consciousness (Jiva-chaitanya), 2) Unchanging Consciousness (Kutastha-chaitanya), 3) God Consciousness (Isha-chaitanya), and 4) Supreme Consciousness (Brahma-chaitanya). (Although the fourth is free from conditioning, in the context of the first three, it is considered relative to conditioning.)
Charamavrutti चरमवृत्ती
The resolute inner conviction that a single Supreme Reality (Brahman)—the principle of Pure Consciousness—pervades the entire animate and inanimate universe.
Chidabhasa चिदाभास
अंतःकरणे प्रतिफलितं चैतन्यं चिदाभासः। The Pure Consciousness (Chaitanya) reflected in the inner instrument (Antahkarana) is the reflected consciousness (Cidabhasa). Because the inner instrument is an effect of the quality of purity (Sattva guna), it is clear and pure. Consequently, the immutable consciousness (Kutastha Chaitanya), which is of the nature of knowledge, is reflected within it. This reflection is not like a reflection in a mirror; rather, it is like the light of an inner flame radiating through the glass of a lantern. Since the inner instrument pervades the entire body, the reflected consciousness (Cidabhasa) also pervades the entire body.
Chinmatra चिन्मात्र
Absolute Knowledge, the state of Pure Consciousness.
Chitta चित्त
Look at the fourfold inner instrument (Antahkarana Chatushtaya).

D

Damana दमन
The root verb 'Dam' means to discipline, to bring under control, or to pacify. Keeping the senses under one's control is called Daman (sense-control). Darshan means: 1) A method of thought, 2) A system of beliefs, 3) A school of philosophy, 4) A system of Philosophy, 5) A doctrine or theory prescribed in a system. In Indian philosophy, there are six famous Astika Darshanas (orthodox schools that accept the authority of the Vedas). These Darshanas and their propounding Acharyas are as follows: 1) Nyaya – Gautama, 2) Vaisheshika – Kanada, 3) Yoga – Patanjali, 4) Sankhya – Kapila, 5) Purva Mimamsa – Jaimini, 6) Uttara Mimamsa – Veda Vyasa.
Deha देह
Most texts in Vedanta philosophy describe three types of bodies (shariras). These three bodies are the causal body, the subtle body, and the gross body. However, some texts (such as the Dasbodh and Vivekasindhu) also describe a Great Causal body. Causal Body – The root cause of the state of the individual soul (Jiva) or the Supreme Lord (Ishvara) is called the causal body. Individual ignorance (Avidya, characterized by impure Sattva) is the causal body of the Jiva, whereas Maya (characterized by pure Sattva) is the causal body of Ishvara. The identifying principle (Abhimani) of the microcosmic (Vyashti) causal body is Prajna, while the identifying principle of the macrocosmic (Samashti) causal body is Shankara (Shiva). Deep sleep is referred to as the causal body because it is the cause of both the dream and waking states. Subtle Body (Linga Deha) – The subtle body is composed of the five organs of knowledge, the five organs of action, the five vital energies (Pranas), and the inner instrument (Antahkarana). Taijasa and Vishnu are the respective identifying principles of the microcosmic and macrocosmic subtle bodies. Gross Body – The gross body is formed following the quintuplication (Panchikarana) of the five great elements. Vishva and Brahmadeva (Brahma) are the respective identifying principles of the microcosmic and macrocosmic gross bodies. Great Causal Body – Because a subtle 'ego' (Aham) remains in the Great Causal body and considers itself separate, it is still referred to as a 'body'. 1) When the modification of the inner instrument (Antahkarana Vritti) is conscious of absolutely nothing other than 'I am the Supreme Reality (Brahman)', that subtle modification of the intellect which firmly holds onto 'Soham' (I am That) is called the Great Causal body. Turiya (the fourth state) is the state of the Great Causal body, and the Inner Self (Pratyagatman) is its identifying principle. The experience (Bhoga) here is the reflection of bliss (Anandavabhasa). 2) The mental modification that has taken the form of the Divine Name. For a more detailed explanation of the Great Causal body, refer to the Vivekasindhu.
Desha देश
Awake
Deva देव
Div — to shine. The self-luminous principle of Knowledge.
Dharma धर्म
1) The root verb is 'dhri' (धृ) = to uphold, to nourish, to support. That which upholds, nourishes, and supports is Dharma. 2) Inherent nature (Sthayibhav) – a firm, unchangeable quality. For example, coldness is the dharma of ice. 3) Duty (Kartavyakarma) – In contexts such as Matru-dharma (duty of a mother), Pitru-dharma (duty of a father), Putra-dharma (duty of a son), etc., the word 'dharma' is used in the sense of 'duty'. 4) Morality (Niti). 5) The unchangeable quality of an object.
Dik दिक्
Direction
Divya दिव्य
The root verb is 'div', meaning to shine. Thus, 'divya' signifies the supernatural, transcendent, divine, or godly.
Drashta द्रष्टा
The Observer. Just as an iron needle moves merely due to the proximity of a magnet, the activities of Nature (Prakriti), composed of the three Gunas, continue in the universe, supported by the presence of the Supreme Self (Paramatman). Because the individual soul (Jivatman) is a part of the Supreme Self, it is truly a non-doer (Akarta), just like the Supreme Self, and it merely watches all the movements taking place in the universe or within the body. However, by identifying with inert matter (Jada), it begins to consider itself the doer (Karta). In reality, it is their seer (Drashta)—meaning the observer or witness (Sakshi).
Drushya दृश्य
The realm of awareness. Awareness dependent on the body, mind, and intellect is the object of knowledge gained through mental modifications (Vritti-jnana).
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G

Ganesha गणेश
Ganesha is the Lord (Isha) of the Ganas. The term 'Gana' refers to the aggregate of senses. Thus, He is the Lord residing in the heart, the controller of this aggregate of senses.
Guna गुण
The three constituents of the eightfold nature (Ashtadha Prakriti) — the quality of harmony (Sattvaguna), the quality of activity (Rajoguna), and the quality of inertia (Tamoguna).
Gunakshobhini गुणक्षोभिणी
At the time of creation, the disturbance (loss of balance or fluctuation) that occurs in the equilibrium of the three Gunas is known as Prakriti (Primordial Nature).
Gunasamya गुणसाम्य
The state of equilibrium of the three Gunas—Sattva, Rajas, and Tamas—existing in seed form after the dissolution of the universe. This very state is also called Pradhana.

I

Ishana ईषणा
Intense desires. The three main desires (eshanas) are: the desire for worldly fame (lokeshana), the desire for wealth (vitteshana), and the desire for a spouse (dareshana).
Ishasrushti ईशसृष्टी
The animate and inanimate universe created by God (Ishwara).
Ishvaratanuchatushtaya ईश्वरतनुचतुष्टय
The four bodies of Ishvara (the Supreme Lord) are: 1) Virat, 2) Hiranyagarbha, 3) Ishvara, and 4) Avyakrita (Maya).
Ishwara ईश्वर
The principle with attributes yet formless (Saguna-Nirakara). Ishvara (the Supreme Lord) is established solely through logic and the scriptures. The Supreme Reality (Brahman), Maya characterized predominantly by pure Sattva, and the reflection of Brahman within it—these three together constitute the principle of Ishvara (Consciousness qualified by Maya and its reflection). Because this Maya is predominantly pure Sattva, Ishvara is never subject to it. Ishvara is omnipotent, omniscient, and all-pervading (Vibhu). He is 'Isha', meaning the inspirer and regulator of all; independent, meaning not bound by karma; imperceptible (Paroksha), meaning unseen; 'Mayi', meaning the one who has Maya under His control; and He is entirely free from both bondage and liberation. He is the instrumental cause of the world. Maya is the limiting adjunct (Upadhi) of Ishvara. Ishvara is the literal meaning (Vachyartha) of the word 'Tat' (That) in the great statement 'Tat Tvam Asi' (That Thou Art).

J

Janiva जाणीव
The principle of knowledge (Jnanatattva), pure consciousness (Prajnana), empirical knowledge (Vrittijnana), and Knowledge (Jnana).
Jivabrahmaikya जीवब्रह्मैक्य
The inherent oneness of the individual self (Jiva) and the Supreme Reality (Brahman).
Jivanmukta जीवन्मुक्त
Such is the enlightened sage (Siddha Purusha): his life continues according to destiny (Prarabdha), yet at the same time, being firmly established in Self-knowledge (Atma-bodha), his inner state (Antahkarana) remains completely liberated.
Jnyana ज्ञान
Knowledge of material objects (Padarthajnana), Vijnana, and Knowledge of the Supreme Reality (Brahmajnana). 1) Direct Knowledge (Aparoksha Jnana) – The direct experience of the oneness of the individual soul (Jiva) and the Supreme Reality (Brahman). 2) Attributeless Knowledge (Nirvishesha Jnana) – The direct experience of the Supreme Reality (Brahman) as pure knowledge, which dawns after the dissolution of the triad (Triputi) of the knower, the known, and the process of knowing. 3) Indirect Knowledge (Paroksha Jnana) – Indirect knowledge. This is knowledge acquired through listening to or reading scriptural texts, but without having a direct experience of it. 4) Qualified Knowledge (Savishesha Jnana) – Knowledge of someone or something (the known) acquired by someone (the knower). This is knowledge where the triad (Triputi) is present. Different authors have used the words 'Jnana' and 'Vijnana' in different senses. Only in the Dnyaneshwari is the word 'Vijnana' used to mean the knowledge of material objects, while 'Jnana' is used to mean the knowledge of the Supreme Reality (Brahman). Etymologically, this usage is also correct. However, when reading other texts, one should understand 'Vijnana' to mean special knowledge or the knowledge of the Supreme Reality (Brahman), and 'Jnana' to mean the knowledge of material objects. If one does not keep this context in mind while reading, confusion is likely to arise.

K

Kala काल
Time is a relative principle born from the human tendency to observe the sequence of events in life. The word 'Tadanim' (meaning 'then') in the Nasadiya Sukta is a term that suggests the time of the universe's creation. According to modern science, the principle of time is an illusion. However, according to the Bhagavad Gita (Chapter 10, Verse 33), time is a divine manifestation (Vibhuti) of the Lord. The description given there clarifies the concept of time. It is as follows: The Lord says, "O Arjuna, it (Time) destroys even the fire of cosmic dissolution (Pralaya). It swallows all the ten vital airs (Vayus), and absorbing even the element of space (Akasha) into itself, makes it vanish. I am that boundless, incomprehensible Time."
Karana करण
1) An instrument of knowledge; 2) A sense organ (Indriya); 3) An uncommon cause (Asadharana Karana) — for example, when making a clay pot, tools like the stick or the potter's wheel are useful only for making the pot, not for weaving cloth. Therefore, the stick and the wheel are called the uncommon causes (Asadharana Karana) or instruments (Karana) of the pot.
Karmache Prakara कर्माचे प्रकार
Any physical, verbal, or mental activity performed knowingly or unknowingly by a human being is Karma. No one can remain without performing action even for a single moment. Karma can be classified in various ways. A) General Karma: 1) Prescribed Action (Vihita or Shukla Karma) – Actions that are instructed to be performed. This includes daily duties (Nitya), occasional duties (Naimittika), desire-prompted actions (Kamya), and expiatory actions (Prayashchitta). 2) Prohibited Action (Nishiddha or Krishna Karma) – Actions that are forbidden to be done. B) Accumulated (Sanchita), Fructifying (Prarabdha), and Current (Kriyamana) Karma: 1) Sanchita – The vast storehouse of actions performed across countless human births with the notion "I am the body, I am the doer," the fruits of which have not yet begun to be experienced. 2) Prarabdha – That portion of the accumulated karma which has begun to bear fruit, thereby bringing about the present body. 3) Kriyamana – Actions currently being performed in the present body. Human beings have free will regarding this karma. Therefore, human birth is called the realm of action (Karma Yoni). All actions performed here with body-consciousness will inevitably bear fruit, either in the current life or in some future birth. C) Practical classification based on the type of action: 1) Religious Action (Dharma or Vedic Karma) – Twilight prayers (Sandhya), worship (Puja), etc. 2) Occupational Action (Vyavasaya Karma) – Industry, business, etc. 3) Bodily Action (Deha Karma) – Exercise, hygiene, etc. 4) Duty or Prescribed Action (Kartavya or Vihita Karma) – Actions concerning family, nation, etc. 5) Spiritual Action (Adhyatma Karma) – Listening to the scriptures (Shravana), meditation (Dhyana), etc. One must know for certain that the knowledge of the Supreme Reality (Brahman) cannot be attained through karma. Desireless actions prescribed by the Vedas serve only to purify the mind. वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः। (श्रीमत् शंकराचार्य) "Realization of the Truth is achieved through self-inquiry, not in the least by tens of millions of actions." (Shri Shankaracharya).
Kartrutantra कर्तृतंत्र
Dependent on the doer (Kartru-tantra) — the fruit obtained according to the doer's effort or desire. It is a result that depends on the doer and the action.
Kirtana कीर्तन
To offer praise, to sing the divine glories (kirtan).
Kosha कोश
That which acts as a covering is called a sheath (Kosha). The Self (Atman) appears to be confined within five such sheaths. The principles that create this confinement are known as the sheaths. They are of five types: 1) Annamaya: The gross body is called the sheath of food (Annamaya Kosha). 2) Pranamaya: The five vital airs (Pranas) and the five organs of action (Karmendriyas) are called the sheath of vital energy (Pranamaya Kosha). 3) Manomaya: The five organs of knowledge (Jnanendriyas) and the mind (Manas)—the modification of the inner instrument (Antahkarana) characterized by resolve and doubt—are called the sheath of mind (Manomaya Kosha). 4) Vijnanamaya: The five organs of knowledge (Jnanendriyas) and the intellect (Buddhi)—the determinative modification of the inner instrument—are called the sheath of intellect (Vijnanamaya Kosha). 5) Anandamaya: The causal body is called the sheath of bliss (Anandamaya Kosha). Individual ignorance (Vyashti Ajnana) itself is the causal body.
Krutapranasha कृतप्रणाश
The exhaustion of performed actions (karmas) without experiencing their fruits.
Kutastha कूटस्थ
1) The anvil: Just as a goldsmith's anvil remains completely unchanged no matter how many ornaments are forged upon it, the Self remains detached and immutable. 2) 'Kuta' means the false or illusory intellect, and 'Stha' means the one who resides within it unattached—the Self (Atman). All the attributes of individual existence (Jivahood)—such as doership, enjoyership, merit and demerit, joy and sorrow, and so on—belong to the intellect and the reflected consciousness (Chidabhasa). They do not belong to the changeless Self (Kutastha).
The letters on this page:

L

Lakshana लक्षण
An indicator (Lakshana) is that which gives knowledge or points to a specific truth. According to spiritual science, a unique attribute (Asadharana Dharma) is one that is not found in any other entity, but exists only in one specific entity. The purpose of such an indicator is to distinguish the indicated object (Lakshya)—the entity fit to be known through it—from objects of the same class (Sajatiya) as well as those of a different class (Vijatiya). An incidental characteristic (Tatastha Lakshana) is a characteristic that does not permanently stay with the indicated object, but exists only for a certain period. For example, only when the Supreme Reality (Brahman) becomes the substratum of Maya does it become the cause of the creation, sustenance, and dissolution of the world. Otherwise, it cannot be described as such. Therefore, being the cause of the world's creation, sustenance, and dissolution is an incidental characteristic (Tatastha Lakshana) of the Supreme Reality (Brahman). Then there is the essential characteristic (Svarupa Lakshana): स्वरूपं सत् व्यावर्तकं स्वरूपलक्षणम्। This is a characteristic that is the very nature of the indicated object and separates it from all other entities. Pure Existence (Sat), Pure Consciousness (Chit), and Pure Bliss (Ananda)—these three attributes are the essential characteristics (Svarupa Lakshana) of the Supreme Reality (Brahman).
Lakshana लक्षणा
If the literal meaning of a statement one hears conveys a contradictory sense, one must reconcile the statement to align with the intended understanding. The process of deriving the implied meaning (Lakshana) is done in three ways: 1) exclusive implication (Jahat), 2) inclusive implication (Ajahat), and 3) implication by partial abandonment (Jahad-ajahat or Bhagatyaga).
Lakshyartha लक्ष्यार्थ
In cases where the meaning of a sentence cannot be resolved through the literal power of words (Shaktivrutti), one must derive its meaning through their indicative power (Lakshanavrutti). This is called the implied meaning (Lakshyartha). It represents the true, unmanifest nature (Lakshyansh).
Layachintana लयचिंतन
Here is a process useful for the practice of realizing the Supreme Reality (Brahman). The essence of contemplation on dissolution (Layachintana) is the mental process of merging the effect back into its cause. In the Taittiriya Upanishad, the sequence of the universe's creation is given as follows: Self (Atman) – Space – Air – Fire – Water – Earth – Herbs – Food – Human being (living bodies). In this sequence, each subsequent element is the effect of the one preceding it, and the preceding element is the cause of the subsequent one. The Self (Atman) is the root cause of everything; it is not the effect of anything. By contemplating the principle that 'the effect is essentially the cause itself,' one should mentally dissolve the human being into food, food into herbs, and proceed in this manner. Through this continuous process of dissolution, ultimately, only the Self (Atman)—the supreme cause—will remain. One should maintain constant contemplation (Anusandhana) on That.
Layarupa Nivrutti लयरूप निवृत्ती
The resolution of an effect into its cause is called cessation in the form of dissolution (Laya-rupa nivrutti).
Layasakshitva लयसाक्षित्व
Witnessing the absence of all perceived objects and mental constructs.

M

Maya माया
Maya is the illusory power of the Supreme Reality (Brahman). It does not stand up to logical reasoning. Being a power, it is not separate from the Supreme Reality (Brahman). It is subordinate to the Lord (Ishwara) and serves as the material cause of the world. Maya is distinct from both the real (Sat) and the unreal (Asat); it is beginningless, yet finite (having an end). The word Maya means 'Ma' (that which is not) and 'Ya' (that)—meaning, "that which is not." According to its functions, Maya is known by various names: 1) Prakriti – Predominantly of the quality of inertia (Tamoguna), it is the material cause of the world. 2) Shakti (Power) – Necessary for creation and thereafter. It makes the impossible happen, and rather than existing independently, it rests on the support of the Supreme Reality (Brahman). 3) Ajnana (Ignorance) – It casts a veil over the Supreme Reality (Brahman) and prevents the knowledge of It. 4) Avidya (Ignorance) – It is destroyed by the knowledge of the Supreme Reality (Brahman) and is opposed to knowledge. It is the cause behind the feeling, "I am the body." 5) Pradhan (The Unmanifest) – Unmanifest. During cosmic dissolution, it remains in a seed form within the Supreme Reality (Brahman). Characteristics of Maya: 1) Swashraya (Supported by the Self) – It rests on 'Swa' (the Supreme Reality) and has no independent existence. 2) Swavishaya (Having the Self as its object) – That which speaks about the Supreme Reality (Brahman). 3) Svanirvahak (Establishing the Self) – It sustains 'Swa' (the Supreme Reality). It prompts one to conceptualize the Supreme Reality (Brahman). If Maya did not exist, who would have spoken about the Supreme Reality (Brahman)? It is only because of Maya that we come to know that the Supreme Reality (Brahman) exists. 4) Paranirvahak (Establishing the Other) – It creates the world, which is 'other' than 'Swa' (the Self). It is the mother of delusions such as identification with the body, the reality of the world, doership, and enjoyership. 5) Pratitimatrasattavan (Apparent Existence) – It possesses existence only for as long as the experience of superimposition (the world) lasts. 6) Badhayogya (Capable of being negated) – It is negated by the knowledge of the substratum, the Supreme Reality (Brahman).
Mimamsa मीमांसा
In-depth contemplation and analytical inquiry undertaken to reach a definitive conclusion; two of the six classical systems of Indian philosophy (Shad-Darshanas) – Purva Mimamsa and Uttara Mimamsa (Vedanta). The first explains the ritualistic section (Karma-kanda), and the second discusses the knowledge section (Jnana-kanda).
Mithya मिथ्या
1) That which does not remain uncontradicted across the three periods of time—past, present, and future (finite). 2) Perceiving something where it does not actually exist. 3) Subject to negation. 4) Deceptive.
Moksha मोक्ष
The complete cessation of all sorrow along with its root cause, and the attainment of supreme bliss (Paramananda). Becoming bliss itself, living joyfully, and dropping the body joyfully. And ultimately, never to be born again.
Mukti मुक्ती
A seeker attains the very form in which he worships the Supreme Lord. While practicing devotion, the more a seeker forgets his own separate existence, the more he assumes the form of the deity. A devotee of a lower level attains Salokata, meaning he gets to reside in the same realm as his chosen deity. A more advanced devotee attains Samipata, the liberation of being in close proximity to the Lord. Attaining a form similar to the chosen deity after death is known as Sarupata liberation. Such a worshipper attains all divine glory, except for the Lord's cosmic functions like the creation of the universe. Completely forgetting oneself and becoming one with the worshipped deity is Sayujya liberation. Apart from these four types of liberation, some also recognize a fifth type known as Sarshti liberation.
Muni मुनी
One who is contemplative.

N

Nihshreyasa निःश्रेयस
Liberation (Moksha), ultimate well-being, and Knowledge (Jnana).
Nimittakarana निमित्तकारण
An instrumental cause is that which is necessary for the completion of an effect, but whose role ends once the effect is produced. For example, in the creation of a pot, the potter, his stick, and the wheel are the instrumental causes (Nimitta Karana). In the creation of the world, the Supreme Reality (Brahman), in the form of the Lord (Ishwara) with a predominance of Sattva guna, is the instrumental cause. That very same Supreme Reality (Brahman), in the form of Maya comprising the three gunas, is the material cause (Upadana Karana). Therefore, it is called the non-different instrumental and material cause (Abhinna Nimitta-Upadana Karana) of the universe.
Niranjana निरंजन
Flawless.
Nirguna निर्गुण
Transcending the qualities (Gunatita), devoid of attributes (Gunarahita).
Nirupadhika निरुपाधिक
Without any limiting adjunct (Upadhi).
Nirvikalpa निर्विकल्प
Free from mental constructs, completely devoid of thought-modifications, existing without any specific awareness.
Nishkala निष्कल
Without parts, indivisible.
Nishkama निष्काम
The absence of desire for the fruits of action.
Nishtha निष्ठा
The unwavering steadiness of the intellect abiding in a firm resolve.
Nivrutti निवृत्ती
The path of renunciation is the path to liberation. Absolute cessation (Aatyantik Nivritti) is the cessation of the effect along with its cause. The destruction that leaves no possibility of future origination is called absolute cessation. When the ignorance of the nature of the Self (Atman)—which is the cause of all sorrows—is destroyed by Self-knowledge, it results in the absolute cessation of all sorrows and their instruments. Cessation by dissolution (Layarupa Nivritti) means that through the knowledge of the substratum (Adhishthana), the superimposed (Adhyasta) is resolved into the substratum itself. The snake appearing on the rope is resolved into the rope through the knowledge of the rope. In this way, the cessation of the effect within its cause is called cessation by dissolution. The word 'Nivritti' (withdrawal) is also used as an antonym to 'Pravritti' (outward action). The fruit of Pravritti is worldly prosperity, whereas Nivritti leads to liberation (Moksha).

O

Oshadhi ओषधी
A plant that perishes after bearing fruit just once. For example: wheat, rice, corn, bananas, etc.

P

Panchakosha पंचकोश
See: Sheath (Kosha).
Panchamahabhute पंचमहाभूते
The elements (Tattvas) are those principles where qualities reside in the form of subtle elements (Tanmatras). These are Space (Akasha), Air (Vayu), Fire (Tejas), Water (Jala), and Earth (Prithvi). As long as they remain in this subtle state as Tanmatras, they cannot be perceived. After the process of grossification (Panchikarana), they become capable of being perceived by the senses.
Para Prakruti परा प्रकृती
The conscious nature (Chetana Prakriti) of the Lord, which sustains the entire universe, is the Higher Nature (Para Prakriti). The Lower Nature (Apara Prakriti) is the eightfold nature (Ashtadha Prakriti)—comprising the five great elements, mind, intellect, and ego. It is an inert nature (Jada Prakriti) and the object of knowledge (Jneya). By the union of these Higher and Lower natures, the creation, sustenance, and growth of all living beings take place.
Paravani परावाणी
The primordial speech (Para Vani) is of the nature of a spontaneous pulsation (Sphurana).
Parichchheda परिच्छेद
A piece, a part, a fraction, a component. In reality, the all-pervading Supreme Reality (Brahman) has no limitation (Pariccheda). However, due to the illusion of duality, limitation appears to exist. Space, object, and time are the three main types of limitation. 1) Spatial limitation (Desha-pariccheda) – An object made of parts occupies only a specific space; it has no presence beyond that. 2) Temporal limitation (Kala-pariccheda) – An object is restricted to a specific duration of time. 3) Object limitation (Vastu-pariccheda) – An object begins at a specific point and ends as such. It is not all-pervading.
Parichchhinna परिच्छिन्न
Limited, finite; that which is bound by the limitations of space, time, and object.
Parinama परिणाम
It is the process by which the substance serving as the material cause (Upadana Karana) loses its original form and takes on a new one. It is the transition or transformation of one state or form into another substance. The new substance shares the same nature (Saman Svabhavavan) but possesses a different form (Anyatharupa). However, the level of reality (Satta) of both remains one and the same. Milk turning into curd is an excellent example of this transformation (Parinama).
Paroksha परोक्ष
Indirect.
Prabhu प्रभू
Master, Supreme Lord (Ishvara).
Prajnya प्राज्ञ
Prayena Ajna = Almost ignorant. In the state of deep sleep (Sushupti), the individual soul (Jiva) is identified with the causal body (Karana Sharira). In this state, its condition is simply, 'I do not know anything.' The identified soul (Abhimani Jiva) in this state is called Prajna, which means almost ignorant.
Prakasha प्रकाश
Light, knowledge, revelation.
Prakruti प्रकृती
1) According to Samkhya philosophy, Prakriti is the state of equilibrium of the Sattva, Rajas, and Tamas gunas; it is independent and real in nature. In Advaita Vedanta, however, Prakriti derives its existence solely from the reality of its substratum, the Supreme Reality (Brahman). Similarly, in certain contexts, the Tamas-predominant state that has become ready to manifest creation is also referred to as Prakriti. 2) The inherent cause (Samavayi) or material cause (Upadana Karana).
Pramana प्रमाण
The instruments that help acquire valid knowledge (Prama) are called the means of knowledge (Pramana). They are of six types. 1) Direct Perception (Pratyaksha Pramana) – acquiring knowledge through the five sense organs. 2) Inference (Anumana Pramana) – for instance, upon seeing smoke, recalling the relationship that 'smoke cannot be produced without fire,' which leads to the knowledge that 'there must be fire there.' 3) Verbal Testimony (Shabda Pramana) – authoritative worldly and Vedic statements (the words of the wise and the Vedas). 4) Comparison (Upamana Pramana) – when told through an analogy that 'it looks like this,' and upon actually seeing it later, recognizing it as 'that is the one' based on the given analogy. 5) Postulation (Arthapatti Pramana) – deducing the cause from the knowledge of its effect. If the specific knowledge about an object cannot be logically reconciled with the available information, one has to postulate its cause based on the observed effect. This knowledge of the cause is gained through Postulation (Arthapatti Pramana). 6) Non-apprehension (Anupalabdhi Pramana) – the knowledge of absence resulting from something not being perceived or not being available.
Pramata प्रमाता
Generally, the cognizer (Pramata) refers to the individual soul (Jiva). In scriptural terminology, the cognizer (Pramata) is defined as Pure Consciousness (Chaitanya) conditioned by the modifications of the inner instrument (Antahkarana-vritti). Thus, the individual soul (Jiva) who acquires knowledge of external objects through these mental modifications (Antahkarana-vritti) is called the cognizer (Pramata).
Prameya प्रमेय
When acquiring knowledge of external objects, the object to be known is termed the object of knowledge (Prameya). For example: a pot, a table, a chair, etc.
Prana प्राण
1) The energy that enables the sense organs to function. 2) The aggregate of the five vital forces (Panchaprana). 3) One of the five vital forces (Prana, Apana, Vyana, Udana, Samana). 4) The foundation and sustainer of the entire animate and inanimate creation.
Pratibhasika प्रातिभासिक
1) Existing only during the period of perception (having existence merely as perception). 2) Illusory. For example, objects in a dream. They are perceived only during the state of dreaming.
Pratiyogi प्रतियोगी
Objector.
Pratyabhijnya प्रत्यभिज्ञा
1) Knowing again the very same object that was once known, even after a change in its place, time, circumstances, etc. 2) Recognition. 3) Information.
Pratyagatma प्रत्यगात्मा
1) The Self (Atman) resides in every living being and completely pervades it. It is the witness of all the attributes of the inner instrument (antahkarana), such as desire and resolve. It shines in a manner entirely distinct from the ego and other such elements, which are characterized by unreality (asat), inertness (jada), and sorrow (dukha). Instead, it manifests as Pure Existence (Sat), Pure Consciousness (Chit), and Pure Bliss (Ananda). 2) 'Pratyak' means back, behind, or in the opposite direction—essentially, inward. The senses naturally run outward. When they are turned back to search within, awareness of this Self arises.
Pravrutti प्रवृत्ती
The path of desire-driven action (Sakam Karma) leads to bondage. Through active worldly engagement (Pravritti), one attains material prosperity and worldly success (Abhyudaya).
Prayojana प्रयोजन
1) Purpose (Cause) 2) Fruit (Result).
Preyasa प्रेयस
Worldly pleasure that is dear to the senses.
The letters on this page:

S

Sadhaka साधक
A practitioner of spiritual disciplines (Sadhana), a student of Vedanta scriptures, and one who strives for God-realization as well as liberation (Moksha).
Sadhu साधू
One of pure mind; a person who has washed away all mental impurities, rendering their mind supremely pure.
Sadhya साध्य
That which is to be attained.
Saguna सगुण
Produced from either one or all three Gunas. For example: the world (Jagat) is a product of Tamoguna, the Supreme Lord (Ishvara) is a manifestation of pure Sattva (Shuddhasattva), and the individual soul (Jiva) is composed of all three Gunas (Trigunatmaka).
Sahajasthiti सहजस्थिती
The effortless, natural state (Sahajavastha) into which Self-knowledge (Atma-jnana) settles once the state of the seeker has ended.
Sakama सकाम
Action performed with the expectation of results (phala).
Sakshatkara साक्षात्कार
Direct knowledge or experience means becoming the Supreme Reality (Brahman). Here, assuming a literal, physical form is not implied; rather, what is intended is abiding as the Supreme Reality (Brahman).
Sakshepa साक्षेप
Effort.
Sakshibhasya साक्षीभास्य
The Witness is the Self (Atman). The objects that it illuminates through the modifications of ignorance (avidya-vritti) are called 'illuminated by the Witness' (sakshi-bhasya).
Samadhana समाधान
1) The state attained when the mind becomes one-pointed is called Samadhana (contentment). 2) Satisfaction (fulfillment).
Samadhi समाधी
1) The mature state of profound meditation (Nididhyasana). 2) The eighth limb of Ashtanga Yoga. 3) The state of forgetting oneself while meditating upon the object of meditation. There are two types of Samadhi: with seed (Sabija) and seedless (Nirbija). The Samadhi associated with concentration (Dharana) is with seed (Sabija), while the Samadhi that is the ultimate goal is seedless (Nirbija). According to Patanjali, the progression of Samadhi is from Sabija Samadhi to Nirbija Samadhi, and from there to ultimate liberation (Kaivalya).
Samanadhikarana - Samanadhikaranya समानाधिकरण - सामानाधिकरण्य
Adhikaran means a locus, such as space or time. Saman Adhikaran means a single shared substratum for two or more entities. When the intention to state a relationship between two entities is secondary, and the primary intention is to express their unity, the term 'Samanadhikaran' (apposition) is used. Conversely, when the goal is to establish a relationship between the two, the term 'Samanadhikaranya' is used. 1) Mukhya Samanadhikaran (Primary Apposition): When one entity is eternally identical (non-different) with another, they share a primary apposition. For example, the immutable Self (Kutastha) and the Supreme Reality (Brahman), or the space within a pot (Ghatakash) and the infinite space (Mahakash), share a primary apposition. 2) Badha Samanadhikaran (Apposition by Sublation): When an entity becomes identical with another only after being sublated (negated), they share an apposition by sublation. An example is the reflected consciousness (Chidabhasa) and the immutable Self (Kutastha). Only after the reflected consciousness is sublated does its unity with the immutable Self occur.
Sambandha संबंध
Connection, or joining, is of four types: 1) Conjunctive relationship (Sanyoga Sambandha) – A temporary relationship between two composite substances (having parts). For example, the connection between a bird and a branch. 2) Inherent relationship (Samavaya Sambandha) – An inseparable relationship between two composite substances. From this connection, a completely distinct third object is formed. For example, when multiple threads come together, cloth is created. 3) Relationship of identity (Tadatmya Sambandha) – The perception that two composite substances are one and the same. For example, a heated piece of iron appearing as if it has taken the form of fire. 4) Superimposed relationship (Adhyasik Sambandha) – The perception of a relationship due to illusion, even when there is no actual connection. For example, the relationship between the Self (Atman) and the body.
Samvit संवित्
Pure Knowledge, the untainted Supreme Reality (Brahman), pure Awareness itself, the illuminator of all.
Sanatana सनातन
Shashvat (Eternal) – That which lasts forever; an attribute of the Supreme Reality (Brahman) signifying unbroken existence.
Sanga संग
Mentally clinging to an object.
Sankalpana संकल्पना
Right understanding (Samyak Kalpana). Samyak means complete, comprehensive. It signifies a comprehensive realization, a holistic meaning.
Sanmatra सन्मात्र
Sat + Matra. 'Sat' means that which exists, the real, existence, or the true reality. 'Matra' means only or solely. Therefore, 'Sanmatra' means Existence alone, or pure existence.
Santa संत
Pure Existence (Sat) = That which always exists; it never ceases to be.
Sapeksha सापेक्ष
Dependent, connected. For example, happiness is dependent on sense objects, but Pure Bliss (Ananda) does not depend on anything and is therefore independent of sense objects.
Satsanga सत्संग
Holding firmly to Pure Existence (Sat). Keeping the company of realized sages or sacred texts.
Satta सत्ता
Presence, the level of existence, or the sphere of experience—Reality (Satta) is of three types: Absolute (Paramarthik), Empirical (Vyavaharik), and Apparent (Pratibhasik). The Supreme Reality (Brahman) possesses Absolute Reality because it is never negated in the three periods of time (past, present, and future). The five great elements and their effects possess Empirical Reality because they are not negated during worldly transactions. This reality is sublated only by the realization of the ultimate Truth (Tattvajnana). The reality of a snake appearing on a rope, or of objects seen in a dream, is called Apparent Reality. It is destroyed by the knowledge of the underlying substratum (Adhishthana). From the perspective of the scriptures, there are only two realities: 1) Absolute and 2) Apparent. Empirical Reality is merely a subset of Apparent Reality, because the visible world, being a product of the five great elements, is ultimately illusory (Mayik). Through the knowledge of the Supreme Reality (Brahman)—which is the ultimate substratum—the world becomes as good as non-existent even though it appears to exist. It is completely negated (Badha).
Shadvikara षड्विकार
A) Whatever is created is subject to six modifications. They are as follows: 1) Existence (Satta) – existence in seed form, 2) Birth (Janma), 3) Growth (Vriddhi), 4) Transformation (Parinama) – change or development, 5) Decay (Apakshaya) – decline, and 6) Destruction (Vinasha). B) The six afflictions of the mind are: 1) Desire (Kama), 2) Anger (Krodha), 3) Greed (Lobha), 4) Delusion (Moha), 5) Pride (Mada), and 6) Jealousy (Matsara).
Sharira शरीर
"शीर्यते इति शरीरं।" (That which decays is the body)—that which is subject to decay.
Shastra शास्त्र
It is that which makes the unknown known.
Shraddha श्रद्धा
Unwavering faith in the words of the revered Guru—who imparts the knowledge of the oneness of the individual soul (Jiva) and the Supreme Reality (Brahman)—and in the statements of Vedanta.
Siddha सिद्ध
The root verb 'Sidh' = to reach the goal, to succeed, to conquer. It refers to one who has achieved his ultimate goal, who has attained complete knowledge of the Self (Atman), and whose ignorance has been completely uprooted.
Smruti स्मृती
Paurusheya Vangmaya (human-authored literature) refers to scriptures composed purposefully and thoughtfully. Examples include the Bhagavad Gita, the 18 Puranas, the Manusmriti, the Parasharasmriti, etc.
Sukha सुख
A favorable sensation is happiness.
Svasamvedya स्वसंवेद्य
It is an attribute of the Supreme Reality (Brahman) that cannot be known by the five organs of knowledge and the six means of valid knowledge (or nine, according to some). It does not merely know itself, but rather, its very nature is Knowledge itself.

T

Tadrahupata तद्रहूपता
Tadakarata. Tat = Supreme Reality (Brahman). It is the oneness and complete absorption (Sayujyata) attained with the principle of the Supreme Reality (Brahman).
Tattvachintaka तत्त्वचिंतक
One who contemplates the principle of the Supreme Reality (Brahman) (the state of a seeker).
Tattvajnya तत्त्वज्ञ
One who has attained the firm, direct, and unchanging experience of the Supreme Reality (Brahman) as their own Self (Atman)—realizing 'I am Brahman'—is a realized being (Siddha).
Trikalabadhita त्रिकालाबाधित
That which remains uncontradicted across all three periods of time—past, present, and future. Eternal, permanent.
Triputi त्रिपुटी
For any worldly interaction to occur, the Supreme Reality (Brahman), which is fundamentally one, must assume a threefold form. This group of three components is known as a triad (Triputi). The knower, the knowledge, and the known form the primordial triad. The entire creation and all the interactions within it are merely the play of these triads. Without the dissolution of the triad (Triputi-laya), the experience of oneness between the individual soul and the Supreme Reality (Jiva-Brahma-Aikya) is impossible. This is because as long as the triad exists, duality (Dvaita) exists.

U

Udasa उदास
1) One whose hope has completely vanished, yet who is absolutely free from despair (sorrow). 2) One who has no desires left whatsoever.
Unmani उन्मनी
Some call this a state. The experience of non-duality that dawns when the mind—the very source of the experience of duality—dissolves, is the Turiya state. When this Turiya state matures, it is called Unmani. This is the state of oneness between the individual soul (Jiva) and the Supreme Reality (Brahman). A Jivanmukta (liberated while living) predominantly abides in this state.
Upadana Karana उपादान कारण
The cause that permeates the effect, and without which the effect cannot exist, is called the material cause (Upadana Karana). For example, clay is the material cause of a pot. Gold is the material cause of an ornament.
Upadhi उपाधी
1) An object that occupies a certain amount of space, reveals the substance within that space, and yet remains distinct from it, is called a limiting adjunct (Upadhi). For example, pot-space (Ghatakasha). Here, the pot separates the space within it from the all-pervading space and imparts a distinct awareness of it as 'pot-space', yet the properties of the pot are not found in the space within it. A limiting adjunct (Upadhi) does not impose its own properties upon the conditioned entity (Upahita). It merely distinguishes it from other objects. 2) A kind of power that causes the associated substance to deviate from its original nature, making it appear in a different form. Due to its association with the pot, space acquires the name and form of 'pot-space' (Ghatakasha). 3) Cause.
Upahita उपहित
The part separated due to the limiting adjunct (Upadhi).
Uparati उपरती
1) The physical renunciation of objects such as one's home, or the renunciation of attachment to them, undertaken with an intense desire for Self-knowledge. 2) Turning away from external sense objects.
Upasana उपासना
An unbroken flow of identical thought, like a continuous stream of oil (the mind (Chitta) constantly contemplating a single object, just like a steady pour of oil)—this is referred to as continuous focus (Anusandhan), worship (Puja), practice (Abhyasa), or contemplation (Chintan). These serve as external means (Bahiranga Sadhana) for attaining knowledge. Through selfless worship (Nishkama Upasana) prescribed by the Vedas, the mind becomes peaceful (steady).

V

Vachyartha वाच्यार्थ
The meaning derived through the primary power of a word (Shakti-vritti) is called its literal meaning (Vachyartha). It is the apparent, surface-level meaning.
Vada वाद
A discussion undertaken for the sake of philosophical understanding; a perspective on viewing the world, and an explanation. There are several well-known theories explaining the origin of the world, such as Ajatavada, Vivartavada, Bimba-Pratibimbavada, Drishti-Srishtivada, and Srishti-Drishtivada. 1) Ajatavada: The individual soul (Jiva) or the world has not come into being at all. Only the Supreme Reality (Brahman) exists. 2) Vivartavada: The world is merely an appearance superimposed upon the Supreme Reality (Brahman), much like a snake seen in a rope. 3) Bimba-Pratibimbavada: Like a reflection in a mirror, the reflection of the Supreme Reality (Brahman) is the individual soul (Jiva). 4) Drishti-Srishtivada: As long as there is perception—meaning an object is in front of the observer—only for that long does the object possess existence. 5) Srishti-Drishtivada: The world is perceived by the observer simply because the world already exists.
Vairagya वैराग्य
The state of non-attachment.
Vani वाणी
There are four types of speech (Vani) – Vaikhari, Madhyama, Pashyanti, and Para. 1) Vaikhari: Words are articulated through the tongue, making them audible to the ears. 2) Madhyama: Words arise in the mind, but they are not spoken aloud. 3) Pashyanti: The meaning is known, but it lacks a verbal form. 4) Para: It is merely a subtle vibration or impulse (Sphurana).
Vasana वासना
Impressions (Samskaras); the driving force behind an inclination (whether behavior or action); the firmly rooted impressions of actions (Karma), desires (Iccha), and so on. Latent tendencies (Vasanas) are primarily of two types: 1) Impure tendency (Malin Vasana) or bad tendency (Kuvasana) – Due to the ignorance (Ajnana) that veils the true nature of the Supreme Reality (Brahman), the illusion of bodily identification (Dehatadatmya) and the reality of the world (Jagatsatyatva) arises. As a result, this tendency becomes extremely powerful and forces one to take rebirth for its fulfillment. 2) Pure tendency (Shuddha Vasana) or good tendency (Suvasana) – This is the tendency that leads toward the knowledge of the Supreme Reality (Brahman). Just as a roasted seed can no longer sprout but is still useful for eating, this pure tendency uproots the very cause of rebirth. It merely sustains the body to exhaust one's destiny (Prarabdha), and through it, one realizes the unbroken, blissful Reality of one single essence (Ekarasa).
Vastutantra वस्तुतंत्र
A characteristic that depends entirely on the object itself and requires no external agent to create it is called object-dependent (vastutantra). For example, the heat of the sun is object-dependent, whereas the heat of a glowing ember must be generated by someone lighting coal, meaning it is doer-dependent (kartrutantra). Similarly, Knowledge of the Self (Atman) is object-dependent, while knowledge of material objects is doer-dependent. Knowledge of the Self does not need to be created. Once the defects obstructing it are removed, it is ever-present.
Vidhi - Nishedha विधी-निषेध
Scriptural injunctions of 'do's and don'ts'.
Vijnyana विज्ञान
1) The steady state established in Self-knowledge. 2) The knowledge of the causes and methods by which the Eternal Truth (knowledge) manifests. The knowledge of the structure of the universe, and of its creation and dissolution.
Viraga विराग
Raga = attachment. Viraga = non-attachment.
Vishaya विषय
"विषुन्वति इति विषयः" (Vishunvati iti vishayah). This means that which binds us is a vishaya (object). These are the objects perceived and understood by the mind through the five organs of knowledge. Sound, touch, form, taste, and smell are experienced through these five sense organs. Furthermore, objects grasped with the help of logic, imagination, and the like are understood through the mind and intellect. All of these are collectively called vishayas (objects of perception).
Vivarta विवर्त
'Vi' means contrary. 'Vrit' or 'Vart' means to appear. Being one thing, yet appearing as another. Appearing with a nature contrary to the substratum (Adhishthana) and in a different form is called apparent transformation (Vivarta). For example, a snake appearing on a rope. In Vivarta, the original nature of the substance remains exactly as it is, yet it begins to appear as other names and forms. This is known as 'Anadhyasta Vivarta' (unsuperimposed apparent transformation). An appearance within the same order of reality is called 'Anadhyasta Vivarta', whereas an apparent transformation in a different order of reality—like the rope and the snake—is called superimposition (Adhyasa) or 'Adhyasta Vivarta' (superimposed apparent transformation).
Vrutti वृत्ती
It is the modification (change) of the inner instrument (Antahkarana) that imparts knowledge of objects (illuminator of objects). Doubt (mind/Manas), determination (intellect/Buddhi), memory (subconscious/Chitta), and pride (ego/Ahankara) are also called thought modifications (Vrittis) of the inner instrument. Countless thought modifications (waves) arise and subside within the inner instrument, but at any given time, only one thought modification exists. Gross intellect modification (Sthula Buddhi Vritti) – the thought modification of the intellect that is in the process of making a decision. Subtle intellect modification (Sukshma Buddhi Vritti) – the thought modification of the intellect in which a decision has already been made. This does not register in conscious awareness.
Vyatireka व्यतिरेक
यदाभावे यत् अभावम्। (Yadabhave yat abhavam). In the absence of one, there is the absence of the other. If there is no cause, there is no effect. It implies breaking, leaving behind, or separating. In a garland, a single thread pervades all the flowers. There, the thread has a continuous presence (Anvaya) in the flowers, but each flower is distinct from the other, meaning they are mutually exclusive (Vyatireka). Similarly, in all states of the individual soul (Jiva), the Self (Atman) has a continuous presence (Anvaya), but one state does not exist in another. This is called the mutual exclusion (Vyatireka) of those states. That which is excluded (Vyatireka) has a dependent existence; meaning, that object depends entirely on that which has continuous presence (Anvaya).
Vyutthana व्युत्थान
Emerging or awakening from Samadhi.

Y

Yoga योग
1) The root 'yuj' means to join. It is the process of uniting the individual soul (Jiva) with the Supreme Reality (Brahman). There are several such processes, including Karma Yoga, Bhakti Yoga, Jnana Yoga, and Ashtanga Yoga. 2) The attainment of that which is not yet attained is Yoga.

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