| Acala |
That which is
devoid of movement
|
| Adhishtanam |
Sub-stratum. In Advaita
Vedanta, the real entity located
in which an unreal thing is perceived
|
| Adhyasa |
Superimposition.
The wrong notion concerning a
real entity, attributing to it
the nature and characteristics
of an unreal thing and vice
versa
|
| Advayam |
Non-dual . The
only Absolute Reality
|
| Agami karma |
Punya and papa
arising from action and thought
in the present janma
|
| Ahambrahmasmi |
“ I am Brahman”
|
| Ahamkara |
Mind cum reflected
consciousness
|
| Ajah |
That which has
no birth
|
| Akasa |
Space
|
| Akhanda caitanyam |
Undivided, all pervading consciousness
|
| Anadi |
That which has
no origin
|
| Ananda |
Bliss
|
| Anandamaya
kosa |
Bliss sheath.
The ignorance and bliss experienced
by a person during deep sleep
|
| Anantam |
That which is
not limited , space-wise, time-wise
or entity-wise. The infinite
|
| Anantam |
That which has
no end
|
| Anavastha dosha |
The fallacy of infinite regress
|
| Anirvacaniyam |
Unexplainability;
Undefinability
|
| Annamaya kosa |
The physical body
|
| Antahkarana |
Mind – consisting
of Manas, buddhi, ahamkara, and
citta
|
| Arthadhyasa |
Perception
of an unreal entity
|
| Asanga |
Unassociated.;
relationless
|
| Asuras |
Demons
|
| Atma |
The Consciousness
aspect of Brahman’s nature recognized
as the witness-consciousness in
individual beings.
|
| Avarana sakti |
Veiling power. The power of Maya
by which Maya makes human beings
forget their real nature
|
| Avasthatraya
viveka |
Enquiry into
one’s real nature by analyzing
the states of waking, dream and
deep sleep
|
| Avatara |
Incarnation
|
| Avidya |
Maya
|
| Ahampratyaya |
The ‘I’ notion
part of the mind, the changing
‘I’ as the knower, doer etc. |
| Avidya vritti |
The mode of the
dormant mind in sushupti
registering the non-experiencing
state.
|
| Avyakruta |
Literal meaning is ‘unevolved’.
However, it is used as a technical
term synonymous with Maya
|
| Avyakta |
Literal meaning
is ‘ unmanifest’. However, it
is used as a technical term synonymous
with Maya
|
| Avyavaharyam |
That which is beyond transactions
|
| Ayamatama
Brahma |
“This consciousness
which is my real nature is none
other than the all pervading consciousness”
|
| Bhashya |
Commentary on
the scriptural text
|
| Bhokata |
Enjoyer or sufferer
|
| Bhokruttvam |
The sense that
one is an enjoyer or sufferer
|
| Bhrama |
(1)Erroneous
knowledge (2) Illusion
|
| Brahmaa |
Creator-God.
The creator aspect of Iswara
|
| Brahman |
The Absolute
Reality defined as Existence-Consciousness-Bliss
|
| Brahmana |
Seeker of knowledge
of Brahman; one who has known
Brahman
|
| Brahmasatyam
jaganmithya |
Brahman is the
Reality; the universe is mithya
|
| Buddhi |
Faculty of the mind which is
of the nature of decision
- also, the reasoning faculty
– generally referred to as the
intellect
|
| Caitanyam |
Consciousness
|
| Cidabhasa |
Reflected
Consciousness
|
| Cit |
Consciousness
|
| Dama |
Control of the
sense organs of perception and
action
|
| Devas |
Gods. Deities
|
| Drkdrsya viveka |
Enquiry into one’s real nature
by analysing the known and
the knower
|
| Dwaitam |
The existence
of more than one reality
|
| Golakam |
The physical
part of the sense organs
|
| Guna |
Attribute
|
| Guru |
Preceptor
|
| Hiranyagrha |
(1) Brahmaa ,
the God embodying Iswara’s
power of creation power
(2) Cosmic subtle body
|
| Indriya |
The energy of
the sense organs
|
| Iswara |
Maya cum cidabhasa.
Cosmic causal body.
|
| |
|
| Jagat |
The universe
|
| Jagrat avastha |
The waking state
|
| Janma |
One life span;
birth
|
| Jiva |
Synonym of jivatma
|
| Jivabrama
aikyam |
Identity of the
essential nature of Jivatma and
Paramatma
|
| Jivanmukta |
One who has
become liberated while living.
|
| Jivanmukti |
Liberation from
Samsara in the current life itself
|
| Jivatma |
The conglomerate
of body, mind and atma
|
| Jnana kanda |
The latter part
of the Veda dealing with Brahman,
Jivatmas and jagat
|
| Jnanadhyasa |
The wrong notion
mistaking a real entity to be
an unreal thing.
|
| Jnanam |
(1) Consciousness
(2) Knowledge
|
| Jnanendriyas |
Sense organs
of perception – sight, hearing,
smell, taste and touch
|
| Jnani |
One who has gained
knowledge of one’s identity with
Brahman – jivabrama aikyam. The
knowledge that one’s real nature
is consciousness and that that
consciousness is no different
from the all pervading consciousness
called Brahman
|
| Kamya Karma |
Action for selfish ends
|
| Karana sarira
|
The causal body
– the anandamaya kosa
|
| Karma |
Action; merit
and demerit
|
| Karma kanda |
The former part
of the Veda dealing with rituals
|
| Karma Yoga |
Purificatory
spiritual practices as preparation
for study of Jnana kanda
|
| Karmaphalam |
The enjoyment
and suffering undergone
by the jivatma for punya and papa
|
| Karmendriyas |
Sense organs of action – action
through speech, legs, hands, anus
and the genitals
|
| Karta |
Doer
|
| Kartrutvam |
The sense that
one is a doer
|
| Krama mukti |
Liberation from
samsara after going to the abode
of Hiranyagarbha by doing Hiranyagarbha
or Iswara Upasana and being taught
by Hiraanyagarbha himself
|
| Lakshanam |
Features ; characteristics
; definition.
|
| Laya |
Dissolution of
the universe
|
| Mananam |
The process of getting doubts
clarifies by discussion with the
teacher or by one’s own analysis
and reasoning
|
| Manas |
Faculty of mind
which is of the nature of indecision
or doubt; also the emotional aspect
of antahkarana
|
| Manomaya kosa |
The mind and the five sense organs
of perception
|
| Maya |
Unevolved names
and forms resting, as a lower
of reality, in Brahman
|
| Mithya |
That which is
experienced but has no real existence
of its own
|
| Moksha |
Liberation from
samsara
|
| Mumukshutvam |
Intense yearning for moksha
|
| Nama roopa |
Name and form
|
| Nididhyasanam |
The process of dwelling on the
core of the teaching to overcome
the habitual identification with
the body mind complex
|
| Nimitta karanam |
Intelligent cause
|
| Nirakara |
Formless
|
| Niravayava |
That which has
no parts
|
| Nirguna |
Attributeless
|
| Nirvikalpa |
Divisionless
|
| Nirvikara
|
Changeless
|
| Nitya |
Eternal
|
| Pancabhootas |
The five basic
compounds – space, air, fire water
and earth
|
| Pancakosa
viveka |
Enquiry into
one’s real nature by analyzing
the five kosas
|
| Papa |
Demerit, i.e.,
in the system of karma,
the debit entry in the ledger,
as it were, for bad action or
bad thought, to be discharged
by imposing suffering on
the jivatma in the same birth
or in some future birth.
|
| Paramartika
satyam |
Absolute reality
|
| Paramatma |
Brahman
|
| Parinama |
Transformation
|
| Prajnaam Brahma |
The consciousness which is the
nature of the individual is none
other than the all pervading consciousness
called Brahman
|
| Prakarana
grantha |
Works expounding
Sruti
|
| Prakriti |
Literal meaning is ‘nature’.
However, it is used as a
technical term synonymous with
Maya
|
| Prama |
Right knowledge
|
| Pramanam |
The instrument
of knowing
|
| Pramata |
The knower
|
| Prameyam |
The known
|
| Prana |
The energy that
regulates the physiological functions
of living beings – five in number
– prana, apana, vyana, samana
and udana – responsible for functions
such as respiration, circulation,
digestion, metabolism, ejection
, locomotion, action etc. – generally
referred to as ‘vital airs’ |
| Pranamaya kosa |
The five pranas and the five
sense organs of action
|
| Prarabdha
karma |
The quota of
punya and papa allotted to be
exhausted by enjoyment or suffering
in a particular janam
|
| Pratibhasika satyam |
Subjective reality
|
| Pratyabhinja |
Recognition.
|
| Pratyagatma |
When the all pervading consciousness
is referred to as the consciousness
recognizable by oneself in oneself,
it is called Pratyagatma
|
| Punya |
Merit, i.e.,
in the system of karma, the credit
entry in the ledger, as it were,
for good action or good thought
– to be discharged by conferring
enjoyment or comfort on the jivatma
in the same birth or in some future
birth
|
| Purushartha |
(1) Goals in
life – material prosperity called
artha, enjoyment called kama,
merit gained by observance of
one’s duties in accordance with
scriptural commandments and prohibitions
called dharma and moksha (2) free
will
|
| Sadhana catushtaya |
The four fold
discipline qualifying for the
study of Jnana kanda, consisting
of viveka, vairagya, shatka sampatti,
and mumukshutvam
|
| Sadhanas
|
Spiritual practices
|
| Sakshi |
When the all
pervading consciousness is referred
as the consciousness that is the
source of the reflected consciousness
in the mind and is present throughout
when mind has one cognition after
another , it is called Sakshi
|
| Sama |
Control or mastery
over the mind
|
| Samadhana
|
Single-contended
of the mind
|
| Samanvaya |
Harmonious interpretation
of texts – Sastra mentions six
criteria – what is said in the
beginning, what is said in the
end, what is repeated, what is
praised or condemned, what accords
with logic and what is said to
bring benefit.
|
| Samashti |
Macrocosm
|
| Samsara |
The cycle of births and deaths,
karma and karma phalam punya and
papa and enjoyment and suffering.
|
| Sancita karma |
The accumulated
‘bundle’ of punya and papa
|
| Santimantra |
Benedictory
verse
|
| Sarvagatam |
All pervading
|
| Sarvajnah |
The omniscient
|
| Sarvasaktiman |
The omnipotent
|
| Sarvatmabhava |
The sense that one is everything
|
| Sastra |
Scripture.
Spiritual literature including
Sruti, Smriti, Bhashyas, Vartikas,
and Prakarana Granthas
|
| Sat |
(1)Existence;
(2) essence
|
| Satyam |
That which exists
in all three periods of time
|
| Shatka Sampatti |
A six fold mental
training consisting of sama dama,
uparama, tritiksha, sraddha and
samadhana
|
| Siddhi |
Superhuman powers
|
| Siva |
The God embodying
Iswara’s power of dissolution
|
| Smriti |
Elaborations
based on sruti. E.g., Bhagavat
Gita. Literal meaning is memory;
remembrance
|
| Sraddha |
Faith in the
teaching of the guru and scriptures
|
| Sravanam |
Listening to
the teaching of Sastra by a guru
|
| Srishti |
Creation of
the universe ; the unfolding of
names and forms out of Maya
|
| Sruti |
Veda, in
four compilations – Rg, Yajuh,
Sama and Atharva
|
| Sthiti |
Maintenance
of the universe
|
| Sthoola sarira |
The physical
body – the annamaya kosa
|
| Sukshma sarira |
The subtle body consisting of
the pranamaya, manomaya and vijanamaya
kosas
|
| Sushupti |
The deep sleep
state
|
| Sutra |
Scriptural work
in the form aphorisms
|
| Swapna avastha |
The dreaming
state
|
| Swaroopam |
Intrinsic nature
|
| Tattvamasi |
“Thou art That”.
The teaching “You, Jivatma are
none other than Brahman”
|
| Titiksha |
Endurance of
discomforts, such as heat, cold
etc .Equanimity towards the opposites
of pleasure and pain. Acceptance
of things and situations without
grudging or complaint.
|
| Triputi |
The division
of the knower, the known and the
knowing instrument or the act
of knowing – the pramata, the
prameyam and the pramanam
|
| Upadana karanam |
Material cause
|
| Upadhi |
The thing from
which characteristics are falsely
transferred to an entity that
is close by
|
| Upahitam |
The entity to
which characteristics of a thing
close by are falsely transferred
|
| Upanishad |
Vedic texts dealing
with Brahman, jivatmas and the
jagat
|
| Upanishadic |
Used as an adjectival
form of Upanishad
|
| Uparati |
Performance of
one’s duty towards himself, the
parents, teacher, family, society
etc., which involves sacrifice
as opposed to insistence on rights
which involves demands on others
|
| Upasana |
Spiritual meditation
|
| Vairagya |
Dispassion –
Absence of desire for enjoyment
of things of this world as also
of other worlds
|
| Vakyam |
Sentence
|
| Vartika |
Commentary, in
verse form ,on the scriptural
text
|
| Vasanas |
Impressions
formed in the mind on account
of experiences.
|
| Veda |
The original
Hindu religious scripture
|
| Vedanta |
Janna kanda
consisting of the Upanishads
|
| Vedantic |
Used as an adjectival
for of Vedanta
|
| Videhamukti |
Dissolution
of the sthoola, sukshma and karana
sariras of a Jivanmukta when he
dies
|
| Vijanamaya
kosa |
The intellect
and the five sense organs of perception
|
| Vikshepa
sakti |
Projecting power.
The power of Maya that projects
the universe of names and forms
on Brahman, the sub-stratum of
pure Existence and also deludes
jivatmas into mistaking the world
to be real
|
| Virat |
Cosmic physical
body
|
| Vishnu |
The God embodying
the Iswara’s power of maintenance
of the universe
|
| Vivarta karanam |
The cause that
produces effect without undergoing
any change.
|
| Viveka |
Discrimination
of the eternal and the ephemeral
|
| Vritti |
Thought mode
|
| Vyashti |
Microcosm
|
| Vyavaharika
satyam |
Empirical reality |
