| Word / Roman | Gender | Meaning | Details | Reference link (PDF) |
|---|---|---|---|---|
| अबाधित Abādhita |
non-contradicted unsublated. | In the epistemology of Advaita, valid knowledge (pramā) is new knowledge which has not been contradicted. | ||
| आभास Ābhāsa |
appearance semblance | |||
| आभासवाद Ābhāsa-vāda |
theory of appearance | 1. A theory in Advaita which posits that the individual soul (jīva) is an illusory appearance of Brahman-intelligence. It is a variation of the pratibimba-vāda. 2. The creation theory of the Saiva and Śākta schools, which posits that the universe consists of appearances which are all real in the sense that they are aspects of the ultimate reality. | ||
| अभौतिक Abhautika |
non-material | |||
| अभाव Abhāva |
non-existence | 1. The Nyāya, Vaiseṣika, Bhāţţa Mīmāmsā, and Dvaita schools hold that non-existence is a distinct category. The Buddhist schools deny the existence of negation altogether as do the Prābhākara Mīmāmsā and Visiṣțādvaita schools. 2. Non-existence has two main divisions: (i) the absence of one entity in another (samsarga-abhāva), which is of three kinds: (a) prior non-existence (prāg-abhūva), (b) annihilative non-existence (pradhvamsa-abhāva), and (c) absolute non-existence (atyanta-abhava) (ii) one object not being another (anyonya-abhāva) or reciprocal non-existence. | ||
| अभावरूपधर्म Abhāvarūpa-dharma |
a negative attribute | |||
| अभावात्मक Abhāvātmaka |
a type of dharma in Jainism which indicates the distinction of one thing from another | |||
| अभय Abhaya |
fearlessness | In Advaita, it is equivalent to moksa. | ||
| अभेद Abheda |
non-difference | |||
| अभेददर्शन Abheda darśana |
cognition or realization of non-duality | |||
| अभेदसंसर्ग Abheda-samsarga |
relation of non-duality relationship of identity Vide vākyārtha. | |||
| अभेदश्रुति Abheda-Śruti |
a scriptural text whose purport is non-duality | The Upanisadic texts which express non-difference between the individual soul (jīvātman) and the supreme Being (paramātman). | ||
| अभिधा Abhidhā |
primary meaning literal sense | |||
| अभिधेय Abhidheya |
nameable or denotable thing | |||
| अभिगमन Abhigamana |
morning worship | |||
| अभिघात Abhighāta |
a type of contact producing sound striking impact | |||
| अभिहितान्वयवादः Abhihitānvayavādaḥ |
the theory of the construction of the uttered | The Bhatta Mīmāmsā theory holds that words independently signify their own separate meanings and subsequently these isolated meanings combine again to produce the single meaning of a sentence. Thus a sentence-sense is a later cognition coming from the construction of the meanings of the words (which express one connected idea). One first remembers the isolated meanings of the words and then a simultaneous collective memory gives the same a collective meaning. | ||
| अभिलाप Abhilapa |
the association of name and per-manence to objects perceived | |||
| अभिमानः Abhimānaḥ |
conceit attachment | 1. The function of the ego (ahankāra). 2. A state of mind which interprets experience as 'mine'. | ||
| अभिमानद्रव्य Abhimāna-dravya |
the ego | |||
| अभिमुक्ति Abhimukti |
turned toward liberation | 1. The stage of the arhat. 2. Vide bodhisattva. | ||
| अभिनव अन्यथाख्याति Abhinava-anyathā-khyāti |
the neo-theory of 'apprehension-otherwise' | Dvaita theory of error. It is a combination of asat-khyāti, in that the object of the erroneous cognition is held to be unreal, and of anyathā-khyāti, in that the object of error appears as otherwise than what it is. Thus what is seen in erroneous cognition is unreal, but it is seen in a substrate which is real. | ||
| अभिनिवेश Abhiniveśa |
will-to-live strong desire | 1. One of the five types of afflictions (kleśa) according to the Yoga school. It is an instinctive clinging to life and a dread of death. 2. Vide kleśa. | ||
| अभिन्न Abhinna |
undifferentiated | |||
| अभिन्ननिमित्तोपादान Abhinna-nimittopādāna |
non-different efficient and material (cause) | 1. The Advaita theory that the efficient and material causes are one and non-different: both causes are Brahman since there is ultimately no-thing but Brahman. 2. Visiṣtādvaita also accepts this theory. | ||
| अभिप्रायः Abhiprāyaḥ |
intention opinion | |||
| अभिसन्धान Abhisandhana |
co-ordination binding together | |||
| अभिसङ्क्रान्ति Abhisankranti |
synthesis | |||
| अभिव्यक्त Abhivyakta |
manifested | |||
| अभिव्यक्तियोग्यता Abhivyakti-yogyata |
fitness for mani-festation | That part of the internal organ which pervades the object, assumes the form of the object, and invests the object with the character of objectness (is known as fitness for manifestation). | ||
| आभोग Abhoga |
immediate experience | |||
| अभ्रान्त Abhrānta |
non-illusory | |||
| अभूत abhūta |
non-existent | |||
| अभ्यनुज्ञा Abhyanujñā |
a logical concession | |||
| अभ्यास Abhyāsa |
continuous endeavour constant practice repetition | Vide ṣad-linga. | ||
| अभ्यासप्रत्यय Abhyāsapratyaya |
repetitional cognition | |||
| अभ्युदय Abhyudaya |
prosperity | The purpose of life as related to material pros-perity and individual and social welfare. It is enjoined by the ritual section of the Vedas (karma-kânda) and is the empirical objective of everyone. | ||
| अभ्युपगमसिद्धान्त Abhyupagama-siddhanta |
for the sake of argument the opponent's views are granted uncriti-cally thereby establishing a conclusion the con-sequences of which will then be refuted Vide siddhanta. | |||
| अचक्षुदर्शन Acaksu-darśana |
indeterminate understanding | Vide upayoga. | ||
| अचल Acala |
the immovable | Vide bodhisattva. | ||
| आचार Acara |
conduct good behavior | |||
| आचारलिङ्ग Acara-linga |
Vide lingasthala. | |||
| आचारमूल Acara-mula |
source of (religious) conduct | |||
| आचार्य Acārya |
preceptor teacher spiritual guide | 1. A title affixed to the names of learned spiri-tual individuals. 2. According to Jainism, one stage of the ascetic order. Their duties are: to initiate people in the spiritual path to guide, instruct, and correct those aspirants and to govern and regulate the monks of the Order. | ||
| आचार्याभिमान Acārya-abhimāna |
devotion to the teacher | |||
| अचेतन Acetana |
non-conscious inanimate inert | |||
| अचिन्त्य Acintya |
unthinkable incomprehensible in-explicable | 1. A name denoting the Divine because it is said that the mind cannot cognize the Ineffable. 2. A type of power (vide śakti). | ||
| अचिन्त्य भेदाभेद वेदान्त Acintya-bhedābheda-vedanta |
a school of philosophy founded by Śrī Caitanya (unthinkable dualistic non-dualism) | It propounds that there is both difference and non-difference between all individual souls (jīva) and Brahman, but that this dualistic relation of both difference and non-difference is logically unthinkable | ||
| अचित् Acit |
insentient inert non-conscious matter | 1. According to Vīra Śaivism, it comprises the twenty-four tattvas beginning from prakrti. 2. Vide chart no. 12. 3. Vide tattvatraya. | ||
| आदप्रत्यय Adarapratyaya |
regardful cognition | |||
| आदेश Adeśa |
command instruction | |||
| अधम Adhama |
the low | |||
| अधमाधम Adhamādhama |
the lowest (of the low) | |||
| आधार Adhāra |
support substratum | |||
| अधर्म Adharma |
demerit unrighteousness medium of motion | 1. Jainism understands this concept totally different from what it means in all the other systems of Indian philosophy. According to Jainism, it means the principle of rest which pervades the entire universe. It is one of the five categories included in the term 'ajiva'. Along with the medium of motion (dharma), it is consi-dered to be responsible for the systematic chara-cter of the universe. Without it, no substance could remain at rest. 2. Vide astikāya and ajīva. | ||
| अधर्मास्तिकाय Adharmāstikāya |
Vide adharma. | |||
| आधेय Adheya |
occasioned dependent upon supported | A type of power (śakti) that is occasioned in a thing by some new operation (as in an idol when it is consecrated). | ||
| आधिभौतिक Adhibhautika |
of inanimate objects of elements | According to Sankhya, one of the three types of sorrows. These are miserics caused by extrinsic, natural influences inflicted by other individuals beasts, birds, and inanimate objects. | ||
| आधिदैविक Adhidaivika |
cosmic super-natural | According to Sänkhya, one of the three types of sorrows. These are miseries caused by extrinsic supernatural influences such as spirits, demons, ghosts, etc. Gaudapāda also included herein miseries due to heat and cold, wind and rain, etc. This he did due to the theory that these pheno-mena, in their origination, are presided over by deities. (See also ādhyātmika) | ||
| अधिकार Adhikāra |
chapter authority | |||
| अधिकारमुक्त Adhikāra-mukta |
pure soul | 1. A term used in Śaiva Siddhanta to denote a state of the soul. 2. Vide jiva. | ||
| अधिकरण Adhikarana |
topic set of arguments | 1. A sūtra-work is divided into chapters (adhyāya) each chapter is divided into sections (pāda) and each section is divided into topics (adhikarana). The procedure of exposition for an adhikarana is fivefold. First, a Vedic sentence is taken up as the subject for investigation (viṣaya-vākya). Then a doubt (samśaya) is raised regarding the correct meaning of the sentence. Then the prima facie view (pūrva-paksa) is stated. This is then refuted (uttara-paksa). And finally the con-clusion (nirnaya) is established. These are the five limbs of a topic. 2. These five limbs of a topic are also listed as viṣaya, viśaya, samśaya, pūrva-pakṣa, and siddhanta. | ||
| अधिकरणसिद्धान्त Adhikarana-siddhānta |
an established conclusion which once being accepted, other con-clusions will naturally follow Vide siddhānta. | |||
| अधिकारिन् Adhikarin |
eligible person a qualified as-pirant after liberation a fit student who has shown his deservedness to be taught | |||
| अधिकारिभेद Adhikari-bheda |
the difference of the qualified aspirants | 1. Aspirants are distinguished by different quali-fications. All are not capable of apprehending the same truth. Thus some are taught action (karma), others are taught devotion (bhakti), and still others are taught wisdom (jñāna). 2. Vide arundhati-darśana-nyāya. | ||
| अधिकारिव्यवस्था Adhikari-vyavasthā |
determining the qualified | |||
| अधिष्ठान Adhisthāna |
basis substratum, ground | |||
| अधोलोक Adholoka |
the region where the denizens of hell reside | |||
| अधोनियामकशक्ति Adhoniyāmaka-śakti |
the power of impurity of ignorance (anava) which misdirects the soul and leads it to degrade itself the power which deludes the soul | |||
| अध्वन् Adhvan |
evolution way time | The six ways that God is declared to be connected to the soul in Saiva Siddhānta. They are: mystic formula (mantra), letters (varna), words (pāda), world (bhuvana), categories (tattva), and constric-tors (kala). These six ways help the soul experi-ence and attain the Lord. The Lord takes form on the basis of these six, and gives results to the soul according to its aspiration. | ||
| अध्वर Adhvara |
sacrifice | |||
| अध्वर्यु Adhvaryu |
chief priest of the sacrifice who lays out the measure of the ritual | |||
| अध्यारोप Adhyāropa |
superimposition incorrect attribution | |||
| अध्यारोपापवाद Adhyāropāpavada |
the method of prior superimposition and subsequent denial | 1. By this method, one first superimposes illusory attributes on an attributeless entity and then sub-sequently denies or removes them. This technique is used by Advaita to lead an aspirant to the knowledge of the non-dual Self. 2. Vide apavāda. | ||
| अध्यास Adhyāsa |
superimposition false attribution illusion | 1. The imposition of a thing on what is not that thing (atasmims-tad-buddhih). It is of two kinds: svarūpa-adhyāsa and samsarga-adhyāsa. The former consists in superimposing an illusory (mithya) object on something real, i.e., superimposing an illusory snake on a real rope, which is an example of an ordinary error or of superimposing ignorance (avidyā) and the empirical world upon Brahman, which is an example of a foundational error. Samsarga-adhyasa is the superimposition of an attribute on an object. This relation is false (mithya), i.c., to superimpose redness upon a cry-stal which is in the immediate physical proximity of a red object. 2. It may also be divided into: (i) artha-adhyāsa the superimposition of an object upon a substratum, and (ii) jñana-adhyāsa - superimposition of the knowledge of the former upon the knowledge of the latter. 3. A third division of adhyāsa is: (i) dharma-adhyāsa (superimposition of objects) and (ii) dharmi-adhyāsa (superimposition of attributes). | ||
| अध्यासभाष्य Adhyāsa-bhāsya |
commentary on super-imposition | Śańkarācārya's famous introductory part of his commentary on the Brahma-sūtra which precedes the commentary on the text itself. | ||
| अध्यात्म adhyātma |
personal individual of the supreme Self | |||
| अध्यात्मविद्या Adhyātmavidyā |
metaphysics study of the self | |||
| आध्यात्मिक ādhyātmika |
internal | 1. According to Sänkhya, one of the three types of sorrows. These are miseries caused by intrinsic influences, bodily and mental, such as the presence of bile or phlegm or desire, anger, etc. They are generated internally by illness of the body or by unsatisfied passions of the mind. 2. Vide ādhibhautika and ādhidaivika. | ||
| अध्यवसायः Adhyavasāyaḥ |
affirmative process conviction determinative cognition apprehension | |||
| अध्याय Adhyāya |
chapter section | |||
| अध्ययन Adhyayana |
learning, study | |||
| आदि Ādi |
first origin beginning | |||
| आदित्य Āditya |
the sun | |||
| अद्रव्य Ādravya |
non-substence | One of the two main categories of Visiṣțādvaita. It has ten members: sattva, rajas, tamas, Sabda, sparśa, rūpa, rasa, gandha, samyoga, and śakti. They are all considered as attributes and always dependent upon substances (dravya). | ||
| अदृष्ट Adrsta |
unseen potency destiny influence | 1. It is generated by actions for helping to bring about their respective fruits in a hereafter. 2. The unknown quality of things which arranges for later experiences in accordance with merits and demerits. 3. The unseen power of one's past good and bad deeds. 4. It is also called apūrva. 5. According to Vaiseṣika, it is the cause of the world process. | ||
| अदृष्टकारण Adrsta-kārana |
an unknown cause | |||
| अदृष्टफल adṛṣṭa-phala |
unseen fruit | |||
| अदृष्टार्थ Adṛṣṭārtha |
imperceptible results super-sensuous trans-empirical | |||
| अद्वैत Advaita |
non-dualism | 1. One of the six orthodox schools of Indian philosophy. It has no founder, for its roots are to be found in the Vedas, and particularly the Upanisads. Its central teaching is the oneness of the individual soul (jiva) with Brahman. It affirms the non-duality of Brahman, the non-reality of the empirical world, and the non-difference bet-ween the individual soul and Brahman (brahma satyam, jagan-mithyā, jīvo brahmaiva nāparah). 2. Its basic source-books are the Upanisads, the Bhagavad-gitä, and the Brahma-sūtra. Vide pras-thana-traya. 3. The key concept in the system is ignorance (avidyāmāyā). This explains the otherwise per-plexing distinction between the nirguna- and the saguna Brahman, between the non-dual Reality appearing as individuals and as God (Iśvara). It accounts for Advaita's metaphysics, epistemo-logy, and ethics. 4. Vide chart no. 4. | ||
| अद्वय Advaya |
one oneness unique | |||
| अद्वयमजातम् Advayam-ajātam |
one non-coming-into-being | |||
| अद्वयता Advayatā |
oneness | |||
| अद्वितीय Advitīya |
without a second | |||
| आद्यावस्था Ādyāvasthā |
first state | |||
| आगम Agama |
scripture what has come down from tradition | 1. They are divided into three main branches according to the deity that is worshipped therein. Pāñcarātra and Vaikhānasa Agamas are the Vaiṣṇava scriptures which extol Viṣnu. The Saiva Agamas extol Śiva. And the Sakta Agamas extol Devi. 2. An Agama deals with four topics: temple con-struction, making idols, etc. philosophichl doc-trines meditative practices and methods of worship (kriyā, jñāna, yoga, and caryā). These are divided into three divisions: tantra which teaches rituals mantra which teaches the yoga stage of worship and upadeśa which expounds the existence and nature of the three eternal entities paśu, pāśa, and pati. | ||
| आगमापायि Āgamāpāyi |
that which appears and that which disappears | |||
| आगामि Āgāmi |
karma yet-to-come Vide karma. | |||
| अघानिकर्म Aghāti-karma |
non-obstructive karmas | According to Jainism, non-obstructive karmas are of four types which determine: the length of life in any given birth (āyus) the particular body with its general and special qualities and faculties (nāma) the nationality, caste, family, etc. (gotra) and the inborn energy of the soul by the obstruc-tion (antarāya) of which it prevents the doing of a good action when there is a desire to do it. | ||
| अघटितघटना Aghatitaghatanā |
accomplishment of the unaccomplished | |||
| अग्नि Agni |
fire | 1. Fire is of five kinds: the fire of time (kāla-agni) the fire of hunger (kshudhā-agni) the cold fire (śita-agni) the fire of anger (kopa-agni) and the fire of knowledge (jñana-agni). These five fires reside respectively in the feet, navel, stomach, eye, and heart. 2. Vide tejas. | ||
| अग्निहोत्र Agni-hotra |
the name of an obligatory rite enjoined on all twice-born persons, so long as they live | |||
| अग्र Agra |
foremost chief | |||
| आग्रह Āgraha |
anger | |||
| अग्रहण Agrahana |
non-apprehension not knowing the truth | 1. According to Advaita, it is an aspect of igno-rance which remains even in the deep sleep state, though in a latent form. This explains how deep sleep differs from liberation. 2. Non-apprehension is negative (abhāva) and what is negative cannot be the cause of anything according to Advaita. | ||
| अग्राह्यम् Agrāhyam |
ungraspable | |||
| अहं Aham |
'I' the notion of the ego the individual soul | |||
| अहं ब्रह्मास्मि Aham-brahmāsmi |
I am Brahman | 1. A mahāvākya which occurs in the Brhadāran-yaka Upaniṣad of the Yajur-veda. 2. Vide mahāvākya. | ||
| अहङ्कार Ahankāra |
'I'-ness egoism the concept of. individuality | In the evolutionary process ahankara is said to evolve from the intellect (buddhi) and give evolu-tion to the senses (indriya) and the subtle essence of the elements (tanmātra) in turn. Its function is self-assertion. It is an aspect of the inner organ (antahkarana) and it has the three aspects of: vaikārika or sattva, taijasa or rajas, and bhūtādi or tamas. | ||
| आहार Āhāra |
food | |||
| आहार्य Āhārya |
adventitious | |||
| आहार्यारोप Āhāryāropa |
adventitious assumption | |||
| आहार्यशङ्का Āhārya-śankā |
adventitious doubt | |||
| अहिंसा Ahimsā |
non-injury non-violence | 1. One of the great vows (mahāvrata) of the Jainas. It is the law of compassion in body, mind, and spirit. Negatively it means refraining from causing any injury and positively it stands for the practice of love towards all living beings. 2. Vide mahāvrata. 3. One of the abstentions (yama) of the Yoga school. 4. Vide yama. | ||
| अह्रिक Ahrika |
shamelessness | |||
| ऐक्य Aikya |
oneness | |||
| ऐक्यसामानाधिकरण्य Aikya-sāmānādhikaranya |
gram-matical co-ordination in the sense of oneness | 1. In the sentence, "This is a cow," the word 'this' refers to an individual object and the word 'cow' refers to the generic attribute of cowness. In this example, the two words are equated due to their being in grammatical co-ordination to each other. 2. Vide sāmānādhikaranya. | ||
| ऐश्वर्य Aiśvarya |
dominion power lordship | 1. An attribute of Iśvara or any theistic deity. 2. Vide Iśvara. | ||
| ऐतिह्य Aitihya |
tradition | 1. A traditional belief or beliefs which have been handed down from generation to generation. 2. One of the means of valid knowledge (pramāna) according to the Paurānikas. | ||
| अज Aja |
unborn unproduced | |||
| अजड Ajada |
immaterial non-material | According to Visiṣțādvaita, immaterial substance is of two kinds: external (parāk) and internal (pratyak). The external is of two kinds: etérnal manifestation (nitya-vibhūti) and attributive consciousness (dharma-bhūta-jñāna). The internal is also of two kinds: individual self (jīva) and God (Išvara). | ||
| अजहल्लक्षणा Ajahal-lakṣaṇā |
non-exclusive implication | 1. When the primary meaning of a sentence is not adequate to convey a coherent idea, then the secondary meaning is resorted to. In this case, the primary meaning is not totally rejected, but is retained and added to by the implied meaning, e.g., 'The red runs' means that the red horse runs. The primary meaning of 'red' is retained, and clarified by adding to it the implied meaning, namely horse'. 2. Vide lakṣanā. | ||
| अजातिवाद Ajāti-vāda |
the theory of non-origination | The Advaita theory, especially associated with Gaudapāda, which denies any causal change. That which is non-existent in the beginning and non-existent at the end, is also non-existent in the middle and therefore completely non-existent. | ||
| अजाति Ajāti |
non-origination | A term employed by both Gaudapāda and the Mādhyamika school of Buddhism to mean that nothing is born and nothing dies (though for different reasons). | ||
| अजीव Ajiva |
non-soul what is inert or non-conscious | One of the two principles which constitute reality according to Jainism. It is comprised of the five categories: matter (pudgala), medium of motion (dharma), medium of rest (adharma), space (ākāśa), and time (kāla). | ||
| अज्ञ Ajña |
ignorant | |||
| अज्ञान Ajñāna |
ignorance nescience | 1. One of the five types of delusion (mithyātva) according to Jainism. 2. According to Advaita, it is defined as: beginn-ingless (ānādi), positive (bhāva-rūpa), removable by right knowledge (jñāna-nivartya), having its locus either in Brahman or in the individual soul (jiva), having the two powers of concealment (āvarana) and projection (viksepa), and indetermin-able (anirvacaniya). 3. Vide avidyā. | ||
| अज्ञातज्ञापन Ajñāta-jñāpana |
knowing what is not otherwise known the unknown becoming known | |||
| अकल्पित Akalpita |
unimagined | |||
| अकाम Akāma |
desireless | |||
| आकाङ्क्षा Ākānksā |
expectancy mutual affinity between words syntax | 1. One of the material conditions or causes which brings about a valid cognition from a proposition. Words must be compatible in order to fulfil this condition, e.g., a mere string of words such as man, horse, dog, cow, etc. does not produce a valid sentence. 2. Vide āsatti, yogyatā, and tātparya. | ||
| आकार Ākāra |
form | |||
| आकरज Ākaraja |
mineral one of the four kinds of fire Vide tejas. | |||
| आकारजवन्ध Ākāraja-bandha |
limitation by form | |||
| अकर्मकृत Akarma-krta |
non-karmically made | 1. According to Visiṣțādvaita, those bodies which are non-eternal and non-karma made. These include the forms of Iśvara such as mahat, etc., and the forms of avatūras assumed at their will (sankalpa). 2. Vide anitya-śarīra. | ||
| अकर्तृ Akartr |
not an agent | |||
| आकाश Ākāśa |
ether space | 1. One of the five elements. Vide mahābhūta. 2. In Buddhism, one of the 3 asamskrta-dharmas. It is held to be a permanent, omnipresent, imma-terial substance. Its essence is free from obstruc-tion. Vide asamskrta-dharma. 3. In Jainism, it is an all-pervasive, subtle, existent substance which provides the ground for all other substances to exist. 4. According to Nyāya-Vaiseṣika, it is what is inferred as the eternal and all-pervasive substratum in which sound inheres. 5. According to Sānkhya and Advaita, it is one of the five elements which are produced and destroyed. | ||
| अकेवलत्व Akevalatva |
manifoldness | |||
| अखण्ड Akhanda |
indivisible whole undivided | |||
| अखण्डदेश Akhanda-deśa |
indivisible space | |||
| अखण्डकाल Akhanda-kāla |
impartite time indivisible time | |||
| अखण्डाकारवृत्तिज्ञान Akhandākāra-vrtti-jñāna |
the modal cognition through which Brahman is apprehended direct knowledge of the Self (atman) in Advaita. | This is knowledge which arises through a mental mode, the object of which is the impartite Brahman. This modification (urtti) is called antya-vrtti. It destroys every other urtti, giving rise to the direct perception of Reality (sākṣātkāra), and then perishes itself as well, leaving only the Reality. | ||
| अखण्डार्थ Akhāndartha |
impartite. | |||
| अखण्डार्थ-वाक्य Akhandārtha-vākya |
identity statement | 1. A sentence where the subject and the predicate refer to the same entity. Each word has its own meaning and yet, both of them refer to one entity, e.g., "That thou art" (tat tvam asi) or "This is that Devadatta" (so'yam devadattah). 2. According to Advaita, it is a literal expression of the non-dual Reality. 3. Visiṣțādvaita holds that the grammar of language is the grammar of Reality and thus, unlike Advaita, it posits that identity statements indicate a qualified Reality. | ||
| अखण्डोपाधि Akhandopādhi |
an attribute which is not a generic or class attribute but which is similar to it | |||
| आख्यात Ākhyāta |
verbal suffix | |||
| अख्याति Akhyāti |
non-apprehension | The theory of error of the Sankhya and the Prābhākara-Mīmāṁsā schools. Error is conceived as a case of omission or non-observation. When an individual mistakes a snake for a rope and makes a judgment, 'This is a snake,' the error lies in the non-apprehension of the non-relation bet-ween the perceived 'this' and the remembered snake. There is no error in respect of the object which is seen, nor in respect of the snake remem-bered. The error is in one's failure to realise that they are non-related as subject and predicate. Thus error is due to incomplete knowledge and arises from non-discrimination. | ||
| अकिञ्चनत्व Akiñcanatva |
absolute want | |||
| आकिञ्चन्य Ākiñcanya |
sense of meekness | |||
| अक्लिष्ट Aklista |
non-afflicted | According to the Yoga school, a state of the mind which leads one towards liberation. | ||
| आकृति Ākrti |
form | |||
| आक्ष Ākṣa |
pertaining to the senses | |||
| अक्षपाद Akṣapāda |
name of Gautama, author of the Nyāya-sūtras | |||
| अक्षर Aksara |
imperishable immutable | A name for the Reality in its transcendent immu-table aspect. | ||
| आक्षेपः Ākṣepaḥ |
objection | |||
| आकुञ्श्चन Ākuñcana |
contraction | 1. One of the five types of action. 2. Vide karma. | ||
| आकूत Ākūta |
idea intention | |||
| अलाभ Alābha |
loss | |||
| अलक्षण Alaksana |
indefinable without any sign or mark | |||
| आलम्बन Ālambana |
support | |||
| आलस्य Alāsya |
idleness apathy sloth | |||
| अलातचक्र Alāta-cakra |
fire-brand circle | |||
| अलातशान्ति Alāta-śānti |
quenching of the fire-brand | The title of Chapter IV of the Māndūkya-kārikā in which Gaudapāda explains the illusoriness of the phenomenal world by comparing it to the illusory designs produced by the waving of a fire-brand. | ||
| अलौकिक Alaukika |
transcendental super-normal | |||
| अलौकिकमुख्यविशेष्यता Alaukika-mukhya viśeṣyatā |
super-normal principal substantiveness | |||
| अलौकिकसाक्षात्कार Alaukika-sākṣātkāra |
super-normal immediate apprehension | |||
| अलौकिकसन्निकर्ष Alaukika-sannikarṣa |
super-normal contact | |||
| अलौकिकविषयता Alaukika-viṣayatā |
super-normal objectness | |||
| आलयविज्ञान Ālaya-vijñāna |
store-consciousness | A term used in Yogācāra Buddhism to indicate the store-house consciousness. The Yogācāras posit a reality of nothing but ideas, consciousness (vijñāna), and this store-house is the carrier of all latent potencies and the receptacle for all accum-ulating tendencies. It can also mean the transcen-dent and eternal Reality which is the Absolute Con-sciousness. Thus, depending upon one's perspec-tive, it is either the continually changing stream of consciousness or the Absolute Being itself. As it is always changing, dynamic, and a continuum which is one and homogenous, it is unanalyseable by the faculty of reasoning. | ||
| अलिङ्ग Alinga |
without any characteristic or mark | Sometimes used in reference to one perspective of the Sankhyan prakrti in which no characteristic may be affirmed of it. | ||
| अलोभ Alobha |
disinterestedness | |||
| आलोचन Ālocana |
bare awareness simple perception non-determinate cognition | |||
| आलोचनज्ञान Ālocana-jñāna |
sense cognition | |||
| अलोक Aloka |
the transcendent region of liberated souls according to Jainism | |||
| (आळवार्) Ālvār |
(Tamil) - one who has taken a deep plunge into the ocean of divinity | 1. In the Bhāgavata-purāna it is said that the devo-tees of Lord Viṣnu would appear in South India on the banks of rivers. This reference is to the twevle Ālvārs who were wandering saints dedicated to spreading Viṣnu's glory by songs. They pro-pagated the path of devotion. Their compositions are collected in the Nalayira-divya-prabandha (The Book of Four-thousand Divine Stanzas). 2. The twelve Āluārs are: Periy-alvār, Āndāl, Kulasekhara Ālvār, Tirumalisai Ālvār, Tondar-adippodi Älvār, Tiruppāṇalvār, Madhurakavi Alvar, Tirumāngāi Ālvār, Nammālvār, Poygai Ālvār, Bhūdattālvār and Pēy Ālvār. | ||
| अमल Amala |
pure | |||
| अमात्रा Amātrā |
modeless the fourth (turīya) state Vide turīya. | |||
| अम्भः Ambhah |
a form of laziness Vide tuṣți. | |||
| आम्नाय Āmnāya |
tradition scripture | |||
| अमोषधर्म Amosa-dharma |
that which is not lost | |||
| अमृत Amrta |
immortality divine nectar juice of divine delight | |||
| अंश Amsa |
part component limb | |||
| अंशत्रय Amsa traya |
the triple aspects They are the method, the means, and the end. | |||
| अंशिन Amsin |
whole | 1. One of the ten categories in Dvaita. It is not the parts, nor their relation, nor both. 2. Vide padārtha and chart no. 6. | ||
| अमूर्त Amūrta |
formless without form void subtle | |||
| अनभिभव Anabhibhava |
not being overcome | |||
| अनभिव्यक्त Anabhivyakta |
potential not manifest | |||
| अनधिगन Anadhigata |
previously unacquired original | |||
| अनधिगतार्थ Anadhigata-artha |
what is not known | |||
| अनध्यवसाय Anadhyavasāya |
want of definite knowledge indefinite correlation | |||
| अनादि Anādi |
beginningless eternal | According to Advaita, six things are eternal: Brahman, Iśvara, jīva, avidyā, the difference bet-ween the jiva and Iśvara, and the relation between pure consciousness and avidyā. | ||
| अनागामिन् Anāgāmin |
never-returner | 1. A Buddhist aspirant who has destroyed all the obstacles to perfection (nirvāna). Such a one will never be born into the cycle of birth and death again. 2. Vide bodhisattva. | ||
| अनागत Anāgata |
future not yet come into existence | |||
| अनैकान्तिकहेतु Anaikāntika-hetu |
non-absolute reason | 1. A type of fallacy in inferential reasoning wherein the concomitance of the middle term (hetu) with the major term (sādhya) is not absolute, c.g., sound is eternal since it is an object of knowledge. (Being an object of knowledge is found present in eternal as well as non-eternal things.) 2. Vide hetvābhāsa. | ||
| अनैकान्तिकत्व Anaikāntikatva |
inconclusiveness | |||
| अनक्षर Anakṣara |
without letters non-alphabetic | |||
| आनन्दः Ānandaḥ |
bliss delight a type of samādhi in which the mind concentrates on the intellect | |||
| आनन्दमयकोश Ānandamaya-kośa |
the sheath of bliss | 1. The innermost of the five sheaths enveloping the self. 2. Truly speaking it is infinite, transcendent, and perfect and not really a sheath but the very essence of the Self according to some schools. 3. It is also known as the causal body (kārana-Sarira), according to Advaita. | ||
| आनन्दतारतम्य Ānanda-tāratamya |
gradation of bliss | The nature of release is graded in Dvaita according to the soul's level of knowledge. The four levels are: entering the abode of Viṣnu (sālokya), proximity to God (sāmīpya), having the form of God (sārūpya), and united to God (sāyujya). | ||
| अनन्त Ananta |
infinite | |||
| अनन्तदर्शन Ananta-darśana |
infinite perception | According to Jainism, the soul, in its pure state, possesses infinite perception. | ||
| अनन्तज्ञान Ananta-jñāna |
infinite knowledge | According to Jainism, the soul, in its pure state, possesses infinite knowledge. | ||
| अनन्तर Anantara |
immediate | |||
| अनन्तसुख Ananta-sukha |
infinite bliss | According to Jainism, the soul, in its pure state, possesses infinite bliss. | ||
| अनन्तवीर्य Ananta-virya |
infinite power | According to Jainism, the soul, in its pure state, possesses infinite power. | ||
| अनन्य Ananya |
similar but not equal non-different identical non-separate | |||
| अनन्यार्हशेषत्व Ananyārha-śeṣatva |
absolute service-ability to one only | |||
| अनन्यथासिद्ध Ananyathā-siddha |
indispensable antecedent | A technical term employed by the Vaiscṣika school. The cause is the indispensable or neces-sary antecedent of the effect. | ||
| अनपदेश Anapadeśa |
fallacious middle | An instance of fallacious reasoning wherein there is no connection between the major and middle terms. | ||
| अनपेक्ष Anapeksa |
independent | |||
| अनर्थ Anartha |
suffering evil | |||
| अनर्थदण्डव्रत Anartha-danda-vrata |
a Jaina ethical code of conduct which enjoins one to abstain from harmful activities | |||
| अनर्थहेतु Anartha-hetu |
undesired middle term Vide anumāna. | |||
| अनर्वाचीन Anarvācīna |
ancient determinate and indeterminate perception | 1. A type of perception which does not need the help of the sense organs. Vide pratyokṣa. 2. It is the knowledge possessed by Īśvara, eternals (nityasūris), and liberated souls (mukta) according to Visiṣțādvaita. | ||
| अनार्य Anārya |
ignoble unholy | |||
| अनशन Anaśana |
an external penance in Jainism fasting | |||
| अनाश्रव Anāśrava |
undefiled | |||
| अनाश्टततत्त्व Anaśṛta-tattva |
independent categories (unaffected by māyā) | 1. The first five categories in Kashmir Śaivism. Vide chart no. 9. 2. An act of cognising consciousness in which there is no objective content as yet. | ||
| अनाथ Anatha |
without a protector | |||
| अनात्मन् Anātman |
without substance not-self The Buddhist theory of the non-existence of the soul. | |||
| अनत्त Anatta |
(Pali term) same as anātman | |||
| अनौपाधिक Anaupādhika |
unconditional necessary Vide vyāpti. | |||
| आणव Ānava |
impurity of ignorance | 1. In Saiva Siddhānta, it is the root impurity (mūla-mala). It is the cause of delusion by which the infinite soul becomes finite. It is beginning-less and a positive entity which is the original cause of the soul's bondage. It is due to anava that the other two malas, karma and māyā, get tainted and become fetters for the soul. It has two powers called āvāraka-śakti (concealing) and adhoniyāmaka-śakti (projecting). 2. Vide mala. | ||
| अनवकाश Anavakāśa |
that whose scope remains unful-filled | |||
| अनवसाद Anvasāda |
cheerfulness | Vide sādhana-saptaka. | ||
| अनवस्था Anavasthā |
infinite regress regressus ad infinitum | Vide tarka. | ||
| आणवोपाय Ānavopāya |
one of the four steps to liberation according to Kashmir Saivism | Vide upāya. | ||
| आनय Ānaya |
bring | |||
| अण्ड Anda |
cosmic sphere(s) the whole | They are infinite in number according to some traditions. | ||
| अण्डज Andaja |
egg-born body | |||
| अन्धतामिस्त्र Andha-tāmisra |
a type of false knowledge self-love | Vide viparyaya. | ||
| अनेकान्त Anekānta |
manifoldness | 1. According to Jainism, nothing can be affirmed absolutely as all affirmations are true only under certain conditions. 2. Vide anekānta-vāda. | ||
| अनेकान्तवाद Anekānta-vāda |
the theory of relative pluralism manifoldness | 1. According to Jainism, all things are relatively manifold. Nothing can be affirmed absolutely as all affirmations are true only under certain condi-tions. Thus the nature of Reality can only be expressed in several steps no single definition is adequate to describe all of its manifoldness. 2. Vide sapta-bhangi. | ||
| अङ्ग Anga |
individual part limb accessory | 1. There are eight limbs to Patañjali's rāja-yoga. Vide astanga-yoga. 2. According to Buddhism, the name of each member of the twelve links in the causal chain of existence. Vide pratityasamutpāda. 3. According to Jainism, the Angas are its chief scriptures. Vide Angāh. | ||
| अङ्गवाह्य Anga-bāhya |
not incorporated in the twelve Aingas | 1. One of the two classes of knowledge contained in the Jaina scriptures. This class has twelve varieties within it. 2. Vide Śruta-jñāna. | ||
| अङ्गाः Angāh |
the name of the Jaina sacred books or canonical literature | 1. There are eleven Aingas which constitute the oldest existing Jaina canon. 2. Vide chart no. 2. | ||
| अङ्गप्रविष्ट Anga pravistha |
incorporated in the twelve Angas. | 1. One of the two classes of knowledge contained in the Jaina scriptures. 2. Vide śruta-jñāna. | ||
| अङ्गस्थल Anga-sthala |
part of the classification scheme of Vīra Saivism | Vide ṣat sthala, linga-sthala, and chart no. 14. | ||
| अङ्गत्वबोधकप्रमाण Angatva-bodhaka-pramāna |
according to Mimāmsā, the list of principles by which one could decide whether there obtains a subsidiary relation or not | They are: direct assertion (śruti), indication or capability (linga), context (prakarana), position or proximity (sthāna), syntactical relation (vākya), and designation (samākhyā). | ||
| अङ्गि Angi |
the whole | According to Visiṣțādvaita, the individual is a part (anga) or mode (prakara) of God who is the whole (angi). God, together with individuals and matter, is an organic whole. | ||
| अङ्गुलित्व Angulitva |
fingerness | |||
| अनिच्च Anicca |
(Pali term) - vide anitya | |||
| अणिमा Animā |
little minute | 1. The capacity to become small like an atom and to be invisible. 2. Vide asta-aiśvarya. | ||
| अनिमित्त Animitta |
no cause uncaused | |||
| अनिन्द्रिय Anindriya |
not a sense organ | |||
| अनिर्मोक्षप्रसङ्ग Anirmokṣa-prasanga |
impossibility of release from the cycle of birth and death | |||
| अनिरुद्ध Aniruddha |
one of the four vyūhas of the theistic systems | 1. He emanates from Pradyumna and rules over ego (ahankāra). He protects the creation and makes known liberation which results from practice (sādhana). He has consummate potency and splendour. He is the origin of the sub-vyūhas, viz., Hrṣikeśa, Padmanabha, and Dāmodara. 2. Vide vyūha. | ||
| अनिर्वचनीय Anirvacanīya |
indeterminable as either real or unreal indeterminability | |||
| अनिर्वचनीय अनुपपत्ति Anirvacaniya-anupapatti |
the untenability of the indefinability of ignorance (avidyā) | 1. One of Rāmānuja's seven major objections against the Advaita theory of avidyā. 2. Vide saptavidha-anupapatti. | ||
| अनिर्वचनीयख्याति Anirvacaniya-khyāti |
the indefinabi-lity of apprenhesion | 1. The theory of error of Advaita. Advaita holds that the object of error is neither real nor unreal. As the object of error is sublatable it is not ultima-tely real. And as the object of error is perceivable, it cannot be said to be totally unreal. It cannot be both real and unreal for that amounts to a violation of the law of contradiction. For perceptual error to take place, two main factors are necessary. There must exist a substratum (adhisthāna) on which the false is superimposed, and there must be a defect (dosa) called ignorance. This ignorance projects the false object upon the substratum. 2. Vide khyāti. | ||
| अनिर्वाच्यवाद Anirvācyā-vāda |
the doctrine of the inde-terminable or the indefinable | |||
| अनिसर्गज Anisargaja |
not natural | |||
| अनिष्ट Anista |
undesirable | |||
| अनित्य Anitya |
impermanent | |||
| अनित्यदोष Anitya-dosa |
occasional defect | |||
| अनित्यफल Anitya-phala |
non-eternal results transi-tory fruits | |||
| अनित्यशरीर Anitya-śarīra |
non-eternal bodies | They are twofold: non-karma-made bodies (akarma-krta) and karma-made bodies (karma-krta). Again, they are classified as either non-ambulent or ambulant. | ||
| अनित्यता Anityatā |
transitoriness | |||
| अनित्यवाद Anitya-vāda |
the doctrine of momentariness Vide kṣanika-vāda. | |||
| अङ्कुर Ankura |
sprout | |||
| अन्नमयकोश Annamaya-kośa |
the sheath of food | 1. It is the outermost sheath enveloping the individual soul. It is made of food and is also called the physical body or the gross body. 2. Vide sthula-śarīra. | ||
| अनोत्तप Anottapa |
hardness of heart | |||
| अनृत Anrta |
falschood | |||
| अन्त Anta |
extremity end | |||
| अन्तःकरण Antah-karana |
the internal organ | 1. It is comprised of the intellect, the mind, the ego, and the consciousness (buddhi, manas, ahankara, and cit) according to Advaita. The Sānkhya school recognises only the intellect, mind, and ego as comprising the inner organ. 2. It is the seat of the functions of the senses as distinct from their outer organs. It receives and arranges what is conveyed to it through the senses. It reflects objects by its relation with the self (puruṣa) according to Sänkhya or by its relation to the Self (ātman) according to Advaita. 3. According to Advaita, the variations of different individuals' cognitions are due to the differences in their respective antah-karanas. 4. The inner organ functions by streaming out to an object, illumining it, assuming its shape, and then cognizing it according to Advaita. | ||
| अन्तःकरणवत्ति Antah-karana-urtti |
mental mode modification of the internal organ | In perception, the mind becomes identified with the object perceived and takes its form. | ||
| अन्तःप्रज्ञ Antah-prajña |
inwardly cognitive | The dream state wherein consciousness still tun-tions, but is not externally manifested. This dream consciousness is technically called taijasa. Here the dreamer experiences subtle objects which are projections of the mind. | ||
| अन्तःप्रवेश Antah-praveśa |
entering into | |||
| अन्तर Antara |
internal interior inside | |||
| अन्तरा-भव Antarā-bhava |
an intermediate state between death and rebirth according to Buddhism | |||
| अन्तरङ्गसाधन Antarainga-sādhana |
proximate aid to libcration | 1. In rāja-yoga, the last three limbs of the aṣtāingayoga, i.e. dhāranā, dhyāna and samādhi, are known as the internal spiritual disciplines. 2. Vide sadhana-catuṣtaya. | ||
| अन्तराय Antarāya |
a sub-type of karma particle which binds the soul | 1. According to Jainism, they are of five types and are responsible for obscuring the inherent power of the soul. They obscure respectively: charity, profit-making, enjoyment, will-power, and circumstances under which enjoyment will be possible. These karmas determine the inborn energy of the soul by the obstruction of which it prevents the doing of a good action when there is a desire to do it. 2. Vide aghāti-karma. | ||
| अन्तर्भूतकारयिता Antarbhūta-kārayitā |
immanent cause of creation | |||
| अन्तरिक्ष Antariksa |
sky | |||
| अन्तर्मुख Antar-mukha |
inward vision | According to Kashmir Saivism, Śiva limits His powers through inward vision so that the with-drawal of the world is effected. | ||
| अन्तर्व्याप्ति Antar-vyāpti |
inner concomitance | Concomitance between that which has the charac-teristic of the mark (linga) and that which has the characteristic of the subject (sādhya), e.g., fire, in the sentence "Where there is smoke there is fire." | ||
| अन्तर्यामिन् Antaryāmin |
indweller inner guide inner ruler | 1. The immanent form of God. 2. The cosmic form of the Self as associated with māyā. 3. Vide īśvara. | ||
| अन्त्यविशेष Antya-viśeṣa |
ultimate particularity | For example, the atoms (anu) of the Vaiseṣika system. | ||
| अंणु Anu |
atomic elementary particle that which cannot be further divided | 1. The smallest indivisible particle of matter of which all material things are ultimately produced. They are said to be eternal. 2. Visiṣțādvaita calls the size of the soul, 'atomic'. 3. According to Jainism, atoms have touch, taste, smell, and colour. Two atoms form a compound (skandha). They maintain that atoms are in con-tact with one another (a fact which Buddhists deny). 4. According to the Vaisesikas, they are insen-tient. Two of them grouped together form a dyad and three dyads together form a triad, which is the smallest visible substance. The four clements, earth, air, fire, and water are atomic in their primary form. The variety seen in the universe is due to the number of atoms in a particular object's composition. Atoms are eternal and quali-tatively differ as smell, taste, colour, and touch. Atoms have no parts, are non-spatial, and are globular (pārimāndalya). | ||
| अनुबन्धचतुष्टय Anubandha-catuṣtaya |
four prerequisites | There are four preambulary factors to a philoso-phical work: the subject matter (viṣaya), the aim (prayojana), the relation (sambandha), and the per-sons for whom the work is meant (adhikārin). | ||
| अनुभाग Anubhāga |
intensity | |||
| अनुभव Anubhāva |
perception direct presentation knowledge experience | |||
| अनुभावः Anubhāvaḥ |
that which indicates a feeling | According to Indian aesthetics, this is one of the three factors regarded as the efficient cause of rasa. It is the effect or manifestation of an emotion. All the physical changes that accompany an emo-tion come under this term. They are of two main types: sāttvika-bhāvas, which are involuntary expressions ofan emotion which cannot be produced at will, and bhāvas other than sāttvika-bhāvas. Bharata enumerated eight sāttvika bhāvas: stupefaction (stambha), perspiration (sveda), horripilation (romāñca), change of voice (svara-bheda), trembling (vepathu), change of colour (vaivarnya), shedding tears (aśru), and fainting (pralaya). Vide rasa. | ||
| अनुभूत Anubhūta |
sub-perceptional | |||
| अनुभूति Anubhūti |
direct apprehensions experience which reveals new knowledge experience | |||
| अनुद्भूतत्व Anudbhūtatva |
non-manifestedness | |||
| अनुद्धर्ष Anuddharsa |
not overjoyed | Vide sādhana-saptaka. | ||
| अनुग्रह Anugraha |
grace | |||
| आनुकूल्यस्य सङ्कल्पः Ānukūlyasa sankalpah |
to conceive what is in conformity with the will of Isvara Vide prapatti. | |||
| अनुलोम Anuloma |
in a natural order | |||
| अनुमान Anumāna |
inference syllogism instrument of inference | 1. Literally it means 'after-knowledge', that is, knowledge which follows other knowledge. Infer-ential knowledge is knowledge that results through the instrumentation of some other know-ledge (jñāna-karanaka-jñānam) 2. It is the efficient instrument of inferential cognition. 3. It is divided intoknowledge for others (parārtha) and knowledge for oneself (svārtha), due to distinc-tions according to purpose or it is divided into: parvavat, śeṣavat, and sāmānyatodista, due to distinc-tions according to the kinds of relation (υγāpti), or it is divided into: kevalānvayi, kevala-vyatireki, and anvaya-vyatireki due to distinctions according to the establishment of the vyāpti. Vide vyāpti. 4. Nyāya claims there are five members of a syllogism: thesis (pratijñā), reason (hetu), exemplification (udāharana), subsumptive correlation (upa-naya) and the conclusion (nigamana). 5. Mīmāṁsā claims there are needed only three members in a syllogism and they may be comprised of either the pratijña, hetu and udāharana or of the udāharana, upanaya, and nigamana. 6. Buddhism claims that only two members of a syllogism are necessary: the udāharana and upanaya. 7. There are five conditions to be fulfilled in a valid inference. The reason must be present in the minor term the reason must be found wherever the major term is found the reason must not be found wherever the major term is not found the reason must not be related to something absurd and the reason must not be contradicted by an equally strong middle term. 8. Vide linga-parāmarśa-vyāpti, and hetvābhāsa. 9. Some old Naiyāyikas claimed there were ten members of an inference: desire to know the truth (jijñāsā), doubt about the real nature of a thing (samśaya), capacity of the pramānas to lead to true knowledge (śakyaprāpti), the purpose of making an inference (prayojana), removal of all doubts about the truth of an inference(saimśaya-vyudāsa), thesis (pratijñā), reason (hetu), example (udāharana), application of the example (upanaya), and the final conclusion (nigamana). | ||
| आनुमानिक Ānumānika |
inferential | |||
| अनुमेय Anumeya |
object of inference | |||
| अनुमिति Anumiti |
inference | |||
| अनुमितिकरण Anumiti-karana |
prime cause of inference | |||
| अनुपलब्धि Anupalabdhi |
non-cognition | 1. The bhāṭṭa Mīmāmsakas and the Advaitins hold that non-existence (abhāva) is known through non-cognition. The absence of an object is known due to its non-perception. It is the specific cause of an immediate knowledge of non-existence. It is based upon the presumption that non-existence is a separate category. The above two schools are the only schools to accept non-cognition as a separate valid means of knowledge (pramāna). Even as positive apprehension of some existent through a valid means of knowledge is a way of cognizing, so is the non-apprehension of some-thing another way of cognizing according to these two schools. The critics say that this is merely a variant of perception and not really a separate source of cognition. However, as it is the specific cause of an immediate knowledge of non-existence, which is not produced by any other means of knowledge, it deserves a place in the list of valid pramānas thus claim the Bhāṭṭa Mīmāṁsakas and the Advaitins. 2. Vide pramāṇa. | ||
| अनुपलम्भ Anupalambha |
non-apprehension | |||
| अनुपपत्ति Anupapatti |
untenability | |||
| अणुपरिमाण Anuparimāṇa |
size of the atom atomic measurement | |||
| अनुपसंहारिन् Anupasamhārin |
non-conclusive reason | 1. A type of fallacious reasoning in which the reason has no affirmative or negative example, e.g., all things are non-eternal because they are know-able. 2. Vide savyabhicāra. | ||
| अनुपाय Anupāya |
one of the four steps to liberation according to Kashmir Saivism | |||
| अनुप्रमाण Anu-pramāna |
secondary means of knowledge | 1. The sources of valid knowledge are held to be secondary means according to Dvaita. They are the means (of acquiring valid knowledge) though they reveal an object only indirectly. These means include: perception, inference, and verbal testimony. It is kevala-pramāna which is defined as giving knowlede of an object as it is. 2. Vide kevala-pramāṇa. | ||
| अनुप्रेक्षा Anupreksā |
a process to stop the inrush of karma particles | 1. According to Jainism, it is one of the bhāva-samvaras. It consists of meditation about the transient character of the world, about one's help-lessness without the truth, about the cycles of birth and death, about one's duties and responsi-bilities for one's good and bad actions, about the distinction between the soul and non-soul, about the defects of the physical body, about the influx of karma and its stoppage and destruction, and about the essential principles of the soul, the world, knowledge, faith, and conduct. 2. Vide bhāva-samvara. | ||
| आनुपूर्वी Ānupūrvi |
particular order regular | |||
| अनुसन्धान Anusandhāna |
subsumptive correlation the application | The Vaiseṣika technical term for upanaya, one of the five members of a syllogism. | ||
| अनुस्मृति Anusmrti |
remembrance | |||
| अनुस्मृतिनिर्देश Anusmrti-nirdeśa |
reminiscent discrimination referring only to the past | Vide nirdeśa. | ||
| अनुष्णाशीत Anuṣṇāśīta |
lukewarm | |||
| अनुष्ठान Anusthāna |
observance pursuit | |||
| अनुष्ठिति Anusthiti |
action | |||
| अनुत्तमाम्भस् Anuttamāmbhas |
increase of desires leading to greater disappointments | Vide tuṣți. | ||
| अनुत्तर Anuttara |
a name for Reality according to Kashmir Śaivism | According to Kashmir Śaivism, there is nothing beyond this great Reality. | ||
| अणुत्व Anutva |
smallness | According to Nyāya-Vaiseṣika, smallness (anutva) and largeness (mahattva) are the two main varicties of size. | ||
| अनुवाद Anuvāda |
restatement translation | |||
| अनुवादक Anuvādaka |
corroborative translator | |||
| अणुव्रत Anu-vrata |
the lesser vows | 1. The five vows which a householder is pre-scribed to observe in Jainism. These observances consist of non-violence, truthfulness, non-stealing, celebacy, and non-covetousness. These vows are the same in form as those enjoined upon the monks and nuns, with the exception that they are milder and a less scrupulous observance is expected and enjoined. 2. Vide mahā-vrata and compare with yama. | ||
| अनुवृत्त Anu-vrtta |
continuity persistence | |||
| अनुव्यवसाय Anu-vyavasāya |
recognition re-perception reflexive cognition | |||
| अनुव्यवसायज्ञान Anu-vyavasāya-jñāna |
after-cognition reflexive cognition aware of awareness | 1. According to Nyāya, a cognition wherein both knowledge and the knowing subject get revealed. A cognition wherein the mind comes into contact for a second time with a cognition which has already been perceived. 2. A second-order knowledge. | ||
| अनुयोगिन् Anuyogin |
correlate | 1. The ground or substrate of non-existence. The locus of non-cognition. When two things are related, the correlate exists in the counter-corre-late or locus e.g., between a pot and the floor, the floor is the locus or ground for the pot. It is also known as pratiședha-viṣaya. 2. Vide pratiyogin. | ||
| अन्वागत Anvāgata |
connected | |||
| अन्वय Anvaya |
positive affirmative | |||
| अन्वयदृष्टान्त Anvaya-dṛṣṭānta |
affirmative example | |||
| अन्वयसहचार Anvaya-sahacāra |
sequence of positive factors | |||
| अन्वयव्याप्ति Anvaya-vyāpti |
positive concomitance | |||
| अन्वयव्यतिरेक Anvaya-vyatireka |
positive and negative concomitance | 1. A type of infcrence based upon the invariable concomitance of agreement in presence and agree-ment in absence. In this type of inference, the reason (hetu) is both co-present and co-absent with the major term (sādhya), e.g., smoke is both posi-tively and negatively concomitant with fire. In a hearth, smoke is co-present with fire, and in a lake, smoke is co-absent with fire. 2. Vide anumāna. | ||
| अन्वयव्यतिरेकि Anvaya-vyatireki |
vide anvaya-vyatireka | |||
| आन्वयिक Ānvayika |
directly connected | |||
| आन्वीक्षिकी Ānviksiki |
the science of logic | |||
| अन्विताभिधानवाद Anvitābhidhāna-vāda |
expression of the construed | 1. The Prabhākara Mīmāmsā theory that words convey their own meanings as well as the construed meaning of the sentence. 2. Vide abhihitānvaya-vāda. | ||
| अन्यतरकर्मज Anyatara-karmaja |
one of the two actions | 1. A type of conjunction where one substance comes and conjoins another. Vide samyoga. 2. A type of disjunction where the action of one of the conjoined substances leads to separation, e.g., a leaf falling from a tree. Vide vibhāga. | ||
| अन्यथा Anyathā |
otherwise than what it is | |||
| अन्यथाभान Anyathā-bhāna |
becoming otherwise | One thing appears as another without really changing, e.g., a straight stick appears bent when seen through water. | ||
| अन्यथाभाव Anyathā-bhāva |
existing otherwise | When an object changes, it is no more as it was. When gold is made into a bangle, it no longer appears as a lump of gold. | ||
| अन्यथाग्रहण Anyathā-grahana |
otherwise-than-what-it-is apprehension misapprehension | |||
| अन्यथाज्ञान Anyathā-jñāna |
false cognition otherwise-than-what-it-is cognition | |||
| अन्यथाख्याति Anyathā-khyāti |
apprehension otherwise | The theory of error propounded by the Nyaya school. The object of error exists, but not in the place where it is perceived. The 'this' of error is proximate, but the object of error is elsewhere. Error consists in wrongly synthesising the this' with the object of error. | ||
| अन्यथासिद्ध Anyathā-siddha |
dispensable antecedent accidental circumstance | A dispensable antecedent is not the true cause of an effect. | ||
| अन्यथासिद्धशून्य Anyathā-siddha-śūnya |
not being established as other than indispensable | |||
| अन्यत्वभावन Anyatva-bhāvana |
to meditate on the fact that all individuals are different | |||
| अन्योन्याभाव Anyonya-abhāva |
reciprocal non-existence | 1. It is also called difference (bheda). In stating A is not B', the significance of 'not' is reci-procal non-existence or difference. This type of non-existence is eternal. 2. Vide abhāva. | ||
| अन्योन्याश्रय Anyonya-āśraya |
reciprocal dependence mutual support | 1. The fallacy of mutual dependence, i.e., 'A is dependent on B and B is dependent upon A'. This leads to fallacious reasoning. 2. Vide tarka. | ||
| अप् (आपः) Ap (āpah) |
water | 1. One of the five elements. It possesses colour, taste, and touch. 2. Vide mahābhūta. | ||
| अपचार Apacāra |
beginningless impurity disobedience to Śiva's will | |||
| अपच्छेदन्याय Apacchedanyāya |
the principle of the sub-sequent sublating the earlier | It is so called because it was expounded by the Pūrva Mīmāṁsā school in connection with the expiatory rites which are to be performed when the various priests let go their hold of the tucked-up waist cloth of the priest in front while going around the sacrificial fire. | ||
| आपद्धर्म Āpad-dharma |
the law (dharma) of calamity | 1. During times of distress, there is a certain laxity in the rules and regulations of the law. This is based upon the idea that before a good life may be secured, life itself must be preserved. 2. Vide dharma. | ||
| अपदेश Apadeśa |
middle term second step in a syllogism statement of the reason | A Vaiseṣika term corresponding to the Nyaya term 'hetu'. | ||
| अपध्यान Apadhyāna |
cessation from inflicting any bodily injuries, killing, etc. | |||
| आपः Āpah |
water | Vide ap. | ||
| अपहतपाप्मन् Apahatapāpman |
sinless | |||
| अपहतपाप्मत्व Apahatapāpmatva |
purity | |||
| अपकर्ष Apakarsa |
subtraction | |||
| अपान Apāna |
carrying-downwards breath | 1. The life-breath which removes out of the human system all that is waste material. It is one of the five vital airs. 2. Vide prāṇa. | ||
| अपर Apara |
lower | A term employed in the Upaniṣads to describe knowledge relating to the phenomenal world. | ||
| अपरजाति Apara-jāti |
(vide jāti). | |||
| अपरत्व Aparatva |
spatial or temporal proximity | 1. According to the Vaiseṣika school, one of the categories (padārtha) is qualilty (guna). The twelfth quality is aparatva and it gives rise to perceptions of spatial and temporal nearness. 2. Vide chart no. 7. | ||
| अपरब्रह्मन् Apara-brahman |
the supreme Reality as conditioned by attributes | It is immanent, limited, and with name and form. It is master of the universe and within the cause-effect sphere. It is eternal, omnipresent, omni-potent, omniscient, creator, sustainer, and destroyer according to Advaita. | ||
| अपरमार्थ Aparamārtha |
not-real | |||
| अपरमार्थरजत Aparamārtha-rajata |
not-real silver | |||
| अपारमार्थिक Apāramārthika |
unreal | |||
| अपरमुक्त Apara-mukta |
souls failing to understand Vide jīva per Śaiva Siddhānta. | |||
| अपरा विद्या Aparā vidyā |
lower knowledge | |||
| अपरिग्रह Aparigraha |
non-possession non-grasping | 1. It is to accept only that which is absolutely necessary, in thought, word and deed.. 2. One of the limbs of caritra (right conduct) and also one of the great vows (mahā-vrata) in Jainism. 3. One of the abstentions (yama) in the Yoga school. 4. Vide caritra, mahā-vrata, and yama. | ||
| अपरोक्ष Aparokṣa |
immediate direct | |||
| अपरोक्षज्ञान Aparokṣa-jñāna |
direct intuition Brahman-khowledge immediate cognition | |||
| अपरोक्षप्रतिभास Aparoksa-pratibhāsa |
an object of immediate perception | |||
| अपौरुषेय Apauruṣeya |
impersonal not the composition of any person | The Vedas are said to be impersonal as they were revealed to rsis and not composed by them. They are held to be eternal and authorless. Not even God is considered their author according to Advaita. | ||
| अपवादः Apavādaḥ |
statement recession subsequent denial | |||
| अपवर्ग Apavarga |
liberation release escape from pain | 1. The Nyaya-Vaiseṣika term for liberation. 2. The Sankhya-Yoga term for liberation. 3. Ultimate cessation from pain. Vätsyāyana expounded that liberation was only cessation from pain and not a positive state of bliss. | ||
| अपाय Apāya |
annihilation losing | |||
| अपेक्षावुद्धि Apekṣābuddhi |
enumerative cognition | 1. A cognition which has the notion of relativeness, of two-ness. 2. The Vaiseṣika school uses this term to account for the conception of numbers. | ||
| अपोह Apoha |
exclusion negation | The Buddhist theory of word-meaning based on the principle of negation. Words, when applied to unique particulars, mean only exclusion. | ||
| अप्रचरितशून्यता Apracarita-śūnyatā |
an unknown type of nothingness | |||
| अप्रधान Apradhāna |
secondary | |||
| अप्राकृत Aprākṛta |
non-material | |||
| अप्रमा Apramā |
invalidity | Nyāya defines invalidity as: not truth, not un-truth, but invalidity, i.e. doubt. | ||
| अप्रमत्त Apramatta |
without losing oneself | |||
| अप्रमेय Aprameya |
not an object of valid knowledge immeasurable | |||
| अप्राप्यकारि Aprāpyakāri |
not remaining in its place | 1. All the sense organs except the visual sense remain in their respective places and perceive objects which come within their reach. The visual organ streams out towards its object. 2. Vide prāpyakāri. | ||
| अप्रसिद्ध Aprasiddha |
not well-established non-existent unknown | |||
| अप्रतिसङ्ख्यानिरोध Apratisankhyā-nirodha |
natural annihilation | 1. One of the three unconditional (asamskṛta) dharmas of Buddhist metaphysics. 2. The Sautrāntika school does not make so much of a difference between pratisankhyā-nirodha and apratisankhyā-nirodha as the Vaibhāṣika school does. 3. Vide pratisankhyā-nirodha. | ||
| अप्रत्यक्ष apratyakṣa |
imperceptibility | |||
| अप्रवृत्ति apravṛtti |
involution | |||
| अपृथक्सिद्धविशेषण Apṛthak-siddha-viśeṣaṇa |
inseparable attribute | |||
| अपृथक्सिद्धि Apṛthak-siddhi |
internal relation of inseparability | The key concept of Visiṣtādvaita. It is the relation that obtains between Brahman on the one hand and souls (cit) and matter (acit) on the other. This internal, inseparable relation connotes that one of the two entities related is dependent upon the other in such a way that it cannot exist with-out the other also existing. Thus the relation between substance and attribute, between body and soul, and between Brahman and the soul, or the world, is necessarily inseparable according to Visiṣţādvaita. The dependent entity cannot be rightly known without the other also being known at the same time. | ||
| आप्त Āpta |
trustworthy person | One who knows the truth and conveys it correctly. | ||
| आप्तकाम Āpta-kāma |
the state of having attained one's desires | |||
| आप्तवचन Āpta-vacana |
words of reliable authority or trustworthy person testimony | The Nyāya school defines śabda or verbal testmony as the testimony of a reliable authority. | ||
| आप्तवाक्य Āpta-vākya |
the testimony of a trustworthy person | |||
| आप्ति Āpti |
attainment | 1. One of the fourfold effects of karma. 2. Vide karma. | ||
| अपुनरावृत्ति Apunarāvtti |
non-return | |||
| अपूर्व Apūrva |
unseen potency new Vide adṛṣṭa. | |||
| अपूर्वविधि Apūrva-vidhi |
unknown or unseen injunction | 1. A type of injunction which enjoins something not otherwise known. 2. Vide vidhi. | ||
| आराधना Ārādhanā |
worship of the divine adoration self-surrender | |||
| आरादुपकारक Ārād-upakāraka |
indirect means a sub-sidiary action which is directly helpful to some-thing else an accessory | |||
| अराग Arāga |
dispassion | |||
| आराग्रमात्र Ārāgramātra |
atomic point-sized | |||
| आरम्भवाद Ārambha-vāda |
the theory of origination | The Nyaya-Vaiseṣika theory of causation which states that the effect is a new production from the cause. The cause is one thing, the effect is another. The effect is held to be non-existent before its production by the cause. This theory is also called asatkārya-vāda. | ||
| अरणि Arani |
wooden piece tinder-stick | |||
| आरण्यक Āranyaka |
scriptural text | That section of the Vedas which gives philosophical prose treatises. It interprets the ritual section by allegorizing them and prescribing various modes of meditation. It was mainly meant for ascetics who lived in the forest. | ||
| अर्चा Arcā |
worship adoration image | Vide arcāvatāra. | ||
| अर्चनम् Arcanam |
worshipping an image or idol of the divine Vide bhakti. | |||
| अर्चावतार Arcāvatāra |
sacred images or idols | 1. That special form which the divine, without remoteness of space and time, accepts for its body as a substance chosen by the devotees and descends into it with a non-material body. 2. It is fourfold: self-manifested, consecrated by divine beings, consecrated by sages, and con-secrated by human beings. 3. It is God in the spape of sacred idols and one of the fivefold forms of Iśvara. 4. Vide vyūha. | ||
| अर्चिरादिमार्ग Arcirādi-mārga |
the path to liberation the passage through which jiva journeys to the Supreme Being/Abode | |||
| अर्चिष्मति Arciṣmati |
radiant insight Vide bodhisattva. | |||
| आर्द्रेन्धन Ārdrendhana |
green wood wet fuel | |||
| अर्हन्त Arhanta |
enlightened one holy one | According to Jainism, this is the fourth stage in an ascetic's spiritual evolution. In this stage all traces of anger, pride, greed, deceit, attatchment, hatred, and ignorance are destroyed. The practice of non-violence is now perfect. At this stage, one's very presence is able to convert and uplift the people. | ||
| अर्हत् Arhat |
enlightened one holy one | 1. One of the stages of the Jaina ascetic order. Arhat is an intensely spiritual being who radiates purity to all. Vide arhanta. 2. In Hīnayāna Buddhism, an arhat is one who is an enlightened saint who has obtained his deliverance through instruction. 3. According to Buddhism, there are three stages: srotāpatti-mārga or the stage of entering the stream sakrdāgāmi-märga or the stage of the once-returner and anāgāmi-marga or the stage of the never-returner. | ||
| आर्जव Ārjava |
straight-forwardness | |||
| आरोह Āroha |
ascent | |||
| आरोप Āropa |
hypothetical admission superimposition | |||
| आरोपित Āropita |
appearance assumed | |||
| आर्ष Ārṣa |
authority sagelike intuition | |||
| अर्थ Artha |
wealth | 1. One of the goals of life (puruṣārtha) sought by individuals. It is the secular value which is both desired and desirable. It satisfies the acquisitive tendency in individuals. It is the economic value. 2. Vide puruṣārtha. | ||
| अर्थाधिगति Arthādhigati |
attaining what one wishes to attain | |||
| अर्थाध्याहारवाद Arthādhyāhāra-vāda |
the theory of supplying the meaning | |||
| अर्थक्रियाज्ञान Artha-kriyā-jñāna |
knowledge attained by practical efficiency | |||
| अर्थक्रियाकारित्व Artha-kriyā-kāritva |
the power of performing actions and purposes of some kind practical efficiency the doctrine of causal efficiency | 1. A criterion of right knowledge according to the Nyaya school. 2. A criterion of existence according to Buddhism. | ||
| अर्थक्रियासिद्धि Artha-kriyā-siddhi |
the fulfillment of any need the accomplishment of producing any action or event | |||
| अर्थनय Artha-naya |
the viewpoint which is concerned with the meaning of objects Vide naya. | |||
| अर्थानुपपत्ति Arthānupapatti |
contradiction of the present perception with a previously acquired certain knowledge | |||
| अर्थापत्तिः Arthāpattiḥ |
postulation presumption | 1. Postulation is a valid source of knowledge (pramāna) for the Mimāmsā schools and for Advaita. It is the postulation of what explains through the knowledge of what is to be explained. It is the process of knowledge which makes some-thing intelligible by assuming something else. 2. It is of two kinds: postulation from what is heard (Śruta-arthāpatti) and postulation from what is seen (drsta-arthāpatti). 3. The Prabhakara school says that it involves an element of doubt and postulation's job is to remove that doubt. The Bhatta school says that it involves a conflict between two wellknown facts. Advaita says that there is neither a doubt nor a conflict, but merely an inexplicable fact which needs explaining. Presumption is the fram-ing of an explanatory hypothesis on the basis of the knowledge of the fact to be explained, posits Advaita. | ||
| अर्थप्रकाश Artha-prakāśa |
that which reveals others | |||
| अर्थप्रापकत्व Artha-prāpakatva |
practical experience | |||
| अर्थप्राप्ति Artha-prāpti |
a synonym of postulation (arthāpatti) | |||
| अर्थवाद Artha-vāda |
eulogistic meaning corroborative sentence supplimental texts which are explanatory to injunctive texts | 1. Sentences in the Vedas which, occurring in context, may either describe existing things, praise, or denounce some deed of injunction. They are held to be subordinate to injunctive sentences, according to the Mīmāmsakas. They indicate their meaning only as syntactically con-nected with the injunctive sentences. 2. They are of three kinds: guna-vāda or figura-tive statements anu-vāda or statements which reiterate what is already known and bhūtārtha-vāda or a statement of a fact which is not already known and which is not contradictory to known facts. | ||
| अरुळ Arul |
(Tamil) divine grace | |||
| अरुन्धतीदर्शनन्याय Arundhati-darśana-nyāya |
the method of spotting the tiny star, Arundhati, with the help of larger stars near it, by calling each one Arundhati as it is pointed out until one actually arrives at the tiny star itself | 1. The process of moving from the known to the unknown. 2. The process of moving from a prelimininary definition to a final definition. | ||
| अरूप Arūpa |
formless | |||
| अरूपलोक Arūpa-loka |
realm of incorporeality | |||
| अर्वाचीन Arvācīna |
recent determinate and indeterminate perception | 1. They are twofold: dependent on senses (indriya-sāpeksa) and independent of the senses (indriya-anapeksa). 2. Vide pratyaksa. | ||
| (आर्य) अष्टाङ्गमार्ग Ārya aṣṭāṅga-mārga |
the noble eight-fold path | It is the fourth of Buddha's four noble truths embodying the path that leads to the ending of sorrow. It is the middle way which leads to nirvana. The path consists of eight steps which are to be cultivated together. The eight steps are: right view (samyag-drști), right speech (samyag-vāk), right resolve (samyak-sankalpa), right conduct (samyak-karmānta), right livelihood (samyag-ājīva) right effort (samyag-vyāyāma), right recollection (samyak-smrti), and right contemplation (samyak-samādhi). | ||
| आशा Āsā |
hope | |||
| असदकारणात् Asad-akāraṇāt |
that which has no existence does not possess the capacity to create | One of the proofs for satkārya-vāda found in the Sānkhya-kārikā. Thus the effect must exist pre-viously, potentially in the cause before it is produced. | ||
| असद्भाव Asad-bhāva |
non-being | |||
| असाधारण Asādhāraṇa |
special uncommon strange extra-ordinary too restricted | 1. That which is free from the three faults of a definition viz., over-applicability (ati-vyāpti) partial inapplicability (a-vyāpti) and total in-applicability (asambhava). 2. A type of fallacious reasoning in which the reason is fallacious due to its being present only in the subject and not present in any example e.g., "Sound is eternal because it is sound." 3. Vide savyabhicāra. | ||
| असाधारणधर्म Asādhāraṇa-dharma |
specific feature | |||
| असाधारणकारण Asādhāraṇa-kārana |
special cause specific cause | |||
| असद्रूप Asadrūpa |
existing in a place in a negative relation imperceptible to the senses | |||
| असाध्य Asādhya |
that which cannot be accomplished through actions | |||
| असहिष्णुभेदवादिन् Asahiṣnu-bheda-vādin |
the followers of Sānkhya | They are called asahiṣnu-bhedavādin because they refuse to recognize the distinct existence of cause and effect. | ||
| अशक्ति Aśakti |
inability | |||
| असमानजातीयद्रव्यपर्याय Asamāna-jātīya-dravya-paryāya |
(vide paryāya) | |||
| असमवायिकारण Asamavāyi-kārana |
non-inherent cause | 1. One of the three types of causes. Vide karana. 2. It is that cause which produces its characteristics in the effect through the medium of the material cause (upādāna) e.g., clay is not the cause of the colour of the pot, but the colour of the clay is the cause of the colour of the pot. 3. It is never the inherent cause, but that which inheres in the inherent cause. | ||
| असम्भव Asambhava |
total inapplicability | 1. The third fault of a definition that stultifies the latter. It is the absence of definition any-where in the thing defined. 2. Vide asādhāraṇa. | ||
| असम्भावना Asambhāvanā |
doubt | Doubt is of two types: doubt per the source of knowledge (pramāna) which is removed by hearing (śravana) and doubt per the object of knowledge (prameya) which is removed by reflection (manana). | ||
| असम्भावना शङ्का Asambhāvanā śankā |
doubt which questions whether what the scripture tells one is possible or not It is removed by repeated contemplation (nidi-dhyāsana). | |||
| असंज्ञिन् Asaṃjñin |
without rationality | According to Jainism, the lower animals have no faculty of reason. | ||
| असम्प्रज्ञासमाधि Asamprajñā-samādhi |
a stage in samādhi wherein one is not conscious of any object | 1. In this stage the mind ceases to function. 2. Vide samādhi. | ||
| असम्प्रज्ञात Asamprajñāta |
without knowledge of objects | |||
| असंस्कृत Asaṃskṛta |
non-originated non-constructed eternal | |||
| असंस्कृतधर्म Asaṃskṛta-dharma |
non-originated dharma | 1. That which is eternal, permanent, unchanging, and pure, according to Buddhism. It does not originate from a cause nor is it destroyed. 2. It is of three types according to the Sarvāsti-vādins: pratisaṅkhyā-nirodha, apratisaṅkhyā-nirodha, and ākāśa. | ||
| आसन Āsana |
posture seat | 1. One of the eight limbs of rāja-yoga. Vide aṣtanga-yoga. 2. External aids which constitute the physical culturing of the individual. 3. A name for the small mat upon which one sits during meditation. 4. A posture that is stable and conducive to bliss. | ||
| असन्दिग्ध Asandigdha |
an assured definite cognition | |||
| आशङ्का Āšankā |
doubt | One of the members of the ten-membered syllogism. Vide samśaya. | ||
| आशङ्काप्रतिषेध Āśaṅkā-pratiṣedha |
removal of doubt | One of the members of the ten-membered syllogism. Vide samśaya-vyudāsa. | ||
| असङख्येयकल्प Asaṅkhyeya-kalpa |
a very vast period of time | |||
| असार Asāra |
worthless | |||
| अशरण Aśaraṇa |
without help helpless | |||
| अशरणभावना Aśaraṇa-bhāvanā |
a meditation on helplessness | |||
| अशरीरत्व Aśarīratva |
formless bodiless | |||
| अशाश्वत Aśāśvata |
non-eternal | |||
| असत् Asat |
non-being non-existence false | |||
| असत्कार्यवाद Asat kārya-vāda |
the theory of the non-pre-existent effect | 1. The Nyāya-Vaiseṣika theory of causation which states that the effect is a new production from the cause. The cause is one thing, the effect is another. The effect is held to be non-existent prior to its production by the cause. 2. This theory is also known as ārambha-vāda. | ||
| असत्ख्याति Asat-khyāti |
apprehension of the non-existent | The theory of error held by the Madhyamika Buddhist school. According to them, the object of error is totally non-existent. Error is the cognition of a totally non-existent object as being existent. There is no substrate whatever for delusive cognitions and the sublation of these delusions is without limit. Vide khyāti-vāda. | ||
| असत्प्रतिपक्ष Asat-pratipaksa |
absence of opposite probans | An inference in which the reason (hetu) is such that it may establish an opposite conclusion as equally strong as the one it attempts to establish is called satpratipaksa. The inference in which the reason is not so is asat-pratipakṣa. | ||
| आसत्ति Āsatti |
proximity | 1. The formal condition which words must possess to constitute a sentence. The words that go to make up a sentence must be proximate or contiguous in time when they are spoken, or in space when they are written. Thus it consists in the articulation of words without undue delay. It is also called sannidhi. 2. Vide ākānkṣā, yogyatā, tātparya, and sannidhi. | ||
| असत्य Asatya |
unreal untrue | |||
| आशौच Āsauca |
impurity | |||
| आसव Āsava |
depravities | The Buddhists classify them as: kāmāsava, bhavāsava, ditthāsava, and avijjāsava. (Compare this with the Jaina term: āsrava). | ||
| असिद्ध Asiddha |
unestablished (reason) untrue | 1. A fallacious reason. It is of three kinds: unestablished in respect of abode (āśraya-asiddha), unestablished in respect of itself (svarūpa-asiddha), and unestablished in respect of its concomitance (vyāpyatva-asiddha). 2. Vide hetvābhāsa. | ||
| अस्मिता Asmitā |
egoism state of concentration | 1. One of the five afflictions of the mind. It is the erroneous identification of the self with the mind-body complex. 2. According to the Yoga school, it is a state of unifying concentration (samādhi). In this state the intellect (buddhi) concentrates on pure sub-stance as divested of all modifications. 3. Vide kleśa. | ||
| अस्पर्शयोग Asparśa-yoga |
the yoga of no contact | 1. The yoga of transcendence whereby one realiz-es the supra-rational Reality. The path to the realization of non-duality. 2. It is prescribed in the Māndūkya-kārikā of Gaudapāda. | ||
| आश्रम Āśrama |
a halting place stage of life | There are four stages of life's journey. They deli-neate the individual's vertical ascent to liberation. These four are: the student stage (brahmacarya), the householder stage (grhastha), the forest-dweller (vānaprastha), and the renunciant (sannyāsa). These emphasize the individual aspect of one's personal development. They are stages of strife when selfishness is slowly but steadily rooted out. | ||
| अश्रोत Aśrauta |
non-scriptural | Vide agama. | ||
| आस्रव Āsrava |
influx of karmic matter | 1. The entrance of karma particles into the body of the individual soul. It is a cause of human bondage. It acts as a channel through which the karma may enter the soul and these channels are said to be of forty-two types according to Jainism. 2. It is of two types: it is bhāva-asrava when the soul loses its resistence to the inflow of karma particles and dravya-āsrava when the actual influx of karma binds the soul. 3. There are five main sources from which matter flows into the soul: perversity of outlook (mithyātva), absence of self-control (avirati), negligence of duties (pramāda), passions (kaṣāya), and actions of the body, mind and speech (yoga). | ||
| आश्रयः Āśrayaḥ |
support ground locus | |||
| आश्रय-अनुपपत्ति Āśraya-anupapatti |
untenability of locus | 1. One of Rāmānuja's seven major objections against the Advaita theory of avidyä. 2. Vide saptavidha anupapatti. | ||
| आश्रयासिद्ध Āśraya-asiddha |
unestablished in respect of abode the fallacy of reason (hetu) which is not in the locus | 1. One type of an unestablished reason. An example of this type of fallacy would be: "A sky-lotus is fragrant because it is a lotus, like the lotus in a pond." In this example, the sky-lotus is the abode or subject and as such it does not exist at all. 2. Vide asiddha. | ||
| आश्रिततत्त्व Āsrita-tattva |
dependent categories | 1. The latter thirty-one categories of Kashmir Śaivism. Vide chart no. 9. 2. Consciousness which admits the existence of other objects. | ||
| अश्रुतकल्पना Aśruta-kalpanā |
extra-textual assumption made to suit one's own ideas | |||
| अष्ट-ऐश्वर्य Aṣṭa-aiśvarya |
the eight powers | 1. According to the Yoga school, eight super-normal powers may be attained by practising the Yoga path. These are: animā, laghimā, mahimā, prāpti, prākāmya, vaśitva, iśitva, and yatrakāmā-vasāyitva. 2. Vide siddhi. | ||
| अष्ट-आवरण Aṣṭa-āvarana |
the eight aids or protections rules to be observed | According to Vīra Śaivism, there are cight protections by which an individual self protects itself from the three fetters (mala). They are necessary prerequisites to sat-sthala. They are: obedience to a teacher (guru) worship of the divine Self (linga) reverence for a person who moves from place to place (jaingama) sipping the water in which the feet of a guru or jangama have been ceremoniously washed (pādodaka) offering food to a guru, jangama, or linga and then partaking sacramentally of what is left over (prasāda) smear-ing of the sacred ash (vibhūti, or bhasma) wearing of the sacred rosary beads (rudrākṣa), and uttering the five-syllabled formula 'namaḥ śivāya (mantra). | ||
| अष्टमूर्ति Aṣṭa-mūrti |
eight forms | The eight forms of God as described in Śaiva Siddhānta. God is said to pervade the earth, water, air, fire, sky, sun, moon, and mankind. | ||
| अष्टाङ्गयोग Aṣṭānga-yoga |
the eight-limbed yoga | According to the Yoga school, a discipline to remove afflictions and lead to the discriminative knowledge (of the Self and the not-Self) which gives liberation. The eight limbs are: abstentions (yama), observances (niyama), postures (asana), control of breath (prāṇāyāma), withdrawal of the senses from their objects (pratyāhāra), fixing one's attention (dhāraṇā), meditation (dhyāna), and meditative trance, a state of oneness, or unifying concentra-tion (samādhi). The first five limbs are external aids, and the last three are the internal aids. | ||
| अस्तेय Asteya |
non-stealing | 1. One of the abstentions (yama) of the Yoga school. 2. It means not only not to take what does not belong to oneself, but also not to covet another's property, even mentally. Greed and envy are thus to be totally shunned. Vide yama. 3. In Jainism, it constitutes one of the great vows and one type of right conduct. Vide mahā-vrata and cāritra. | ||
| अस्थान Asthāna |
without abode not established | |||
| अस्थूल Asthūla |
not gross | |||
| आस्तिकदर्शन Āstikadarśana |
a name of the Vaidika systems | 1. The schools of Indian philosophy which regard the Vedas as infallible and authoritative are called āstika. These orthodox schools (āstika-mata) are six: Nyāya, Vaiseṣika, Sānkhya, Yoga, Mīmāṁsā and Vedānta. Vide ṣad-darśana. 2. They are of two types: those which are directly based upon the Vedas (Mīmāṁsā and Vedānta), and those which are not directly based on the Vedas but which do accept their testimony and try to show how their systems are harmonious with the Vedas (Nyāya, Vaiseṣika, Sānkhya, and Yoga). | ||
| अस्तिकाय Asti-kāya |
extended real | Anything that occupies space or has pervasiveness. It is a form of substance. The astikāyas are: matter (pudgala), medium of motion (dharma), medium of rest (adharma), and space (ākāśa), according to Jainism. | ||
| अस्ति-नास्ति Asti-nāsti |
either is or is not | Vide syād-vāda. | ||
| अशुभ Aśubha |
inauspicious | |||
| अशुचिभावना Aśuci-bhāvanā |
meditation on the impurity of the body | |||
| अशुद्ध Aśuddha |
impure incorrect | |||
| अशुद्धाध्वन् Aśuddhādhvan |
impure way | 1. The impure creation (the latter thirty-one categories of Kashmir Śaivism). Vide chart no. 9. 2. Vide tattva. | ||
| अशुद्धजीव Aśuddha-jiva |
impure individual | According to Jainism, this is an inidvidual in the state of bondage. As it is associated with karma, it is considered impure. | ||
| अशुद्धमाया Aśuddha-māyā |
impure māyā | 1. According to Śaiva Siddhānta, māyā is two-fold in nature. Impure māyā is that which is mixed with the impurities of ignorance (ānava) and action (karma). From impure māyā evolve the bodies, organs, worlds, and objects of enjoyment for the impure souls. It may be equated with the Sänkhyan prakrti. For pure māyā, vide śuddha-māyā. 2. Vide chart no. 9. | ||
| अशुद्धनिश्चय Aśuddha-niścaya |
impure determination | Vide naya-niścaya. | ||
| अशुक्लाकृष्ण Aśuklākṛṣṇa |
neither white nor black | 1. A type of karma according to the Yoga school. 2. Vide karma. | ||
| असुर Asura |
demon | |||
| असुरभि Asurabhi |
non-fragrant | |||
| आसुरी Āsuri |
demoniac | |||
| अश्वमेध Aśvamedha |
horse sacrifice | |||
| अश्वत्थ Aśvattha |
pipal tree | The eternal tree of life whose roots are in heaven. | ||
| अतल Atala |
nether world | 1. One of the seven lower worlds. It is the nether pole of Satya-loka. It is a state of spiritual annihilation. 2. Vide loka and tala. | ||
| अतस्मिन् तद्बुद्धिः Atasmin-tad-buddhiḥ |
the cognition of something as something else | Śańkarācārya's definition of superimposition (adhyāsa) as given in his Brahma-sūtra-bhāṣya introduction. | ||
| अथर्ववेद Atharva-veda |
(vide Veda) | |||
| अथातो ब्रह्मजिज्ञासा Athāto brahma-jijñāsā |
now, there-fore, the inquiry into the real nature of Brahman The first sūtra of the Brahma-sūtra. | |||
| अतिचार Alicāra |
transgressions of one type of ethical code | Vide digvirati-vrata. | ||
| अतिदेश Atideśa |
a type of injunction analogy For example, "Achieve heaven through charity for a whole month." | |||
| अतिदेशवाक्य Atideśa-vākya |
assimilative proposition Vide upamāna. | |||
| अतीन्द्रिय Atīndriya |
trans-sensuous infra-sensible transcendental | |||
| अतिप्रसङ्ग Atiprasanga |
undue extension unwarranted discussion | |||
| अतिरात्र Atirātra |
an optional part of the jyotiṣtoma sacrifice | |||
| अतिरेक Atireka |
excess | |||
| अतिशय Atiśaya |
peculiarity superiority | According to Jainism, a super-human quality of an arhat. | ||
| अतिथिसंविभाग Atithi-samvibhāga |
a Jaina ethical code of conduct enjoining honouring of one's guests | |||
| अतिथिसंविभागव्रत Atithi-samvibhāga-vrata |
making gifts to others | Vide śikṣā-vrata. | ||
| आतिवाहिकपुरुष Ātivāhika-puruṣa |
one who conducts the released individual self to the world of Brahman | |||
| अतिवर्णाश्रमिन् Ativarṇāśramin |
one beyond the rules of caste and the stages of life | |||
| अतिव्याप्ति Ativyāpti |
over-application being too wide over-pervasion | 1. A fallacy in a definition which tries to say too much. It is the presence of the definition of something other than the thing sought to be defined. 2. Vide asādhārana. | ||
| आत्मा Ātmä |
(vide ātman) | |||
| आत्मभाव Ātmabhāva |
the nature of the Self | |||
| आत्मैकप्रकारत्व Ātmaika-prakāratva |
deriving its modal existence from the Self | |||
| आत्मैकप्रयोजनत्व Ātmaika-prayojanatva |
entirely subserving the needs of the Self | |||
| आत्मैकाश्रयत्व Ātmaikāśrayatva |
dependent entirely on the Self | |||
| आत्मैकत्व Ātmaikatv |
a unity of the Self | |||
| आत्मज्ञान Ātma-jñāna |
knowledge of the Self | |||
| आत्मकाम Ātma-kāma |
desirous of the Self | |||
| आत्मख्याति Ātma-khyāti |
the apprehension of the Self | 1. The theory of error of Yogācāra Buddhism. Error is said to consist in mistaking what is internal to be external. All determinate cognitions of ob-jects are erroneous as there are no external objects at all. What exists is only cognition, idea. The object of error is real, but not as existing out-side in space. It is real as a mode of the mind. 2. Vide khyāti-vāda. | ||
| आत्ममनोवादिन् Ātma-manovādin |
a type of Cārvāka who considers the mind as the Self | |||
| आत्मन् Ātman |
Self | 1. The Reality which is the substrate of the indi-vidual and identical with Brahman, according to Advaita. It cannot be doubted, for it is the basis of all experience. It cannot be known by thought as the knower cannot be the known. Yet there is no experience without it. It is the basis of all proofs, but cannot be proved itself, though it can be experienced. 2. Nyāya and Vaiseṣika call it the substratum in which cognition inheres. It is of two kinds: supreme Soul and individual soul. It is a substance which is revealed in one's inner perceptual experi-ence arising through the inner sense of mind, independently of the external senses. 3. Sānkhya and Yoga define it as an unrelated, attributeless, self-luminous, ominipresent entity which is identical with consciousness. 4. The Upaniṣads say that it denotes the ultimate essence of the universe as well as the vital breath in human beings. 5. It is the unseen basis which is the reality with-in the five sheaths. It is the spark of the divine within. It is the reality behind the appearance and universal and immanent in every entity. It is not born nor does it die. It is imperishable accord-ing to the Upaniṣads. 6. In the Indian philosophical systems, the Self is said to be of one of three sizes: Dvaita and Visiṣțādvaita call it atomic (anu-parimāna) Advaita and Sankhya call it all-pervasive (vibhu-parimāna) Jainism calls it neither atomic nor all-pervasive but of medium size (madhyama-parimāna). 7. Buddhism denies any reality to the Self altoge-ther. Vide anātman. | ||
| आत्मनिक्षेप Ātmaniksepa |
to surrender oneself to Iśvara in all meekness | Vide prapatti. | ||
| आत्मनिवेदन Ātma-nivedana |
dedicating thought, word, and deed to God | |||
| आत्मानुभव Ātmānubhava |
self-realization | |||
| आत्मसाक्षात्कार Ātma-sākṣātkāra |
realization of the true nature of the Self Self-realization | |||
| आत्माश्रय Ātmāśraya |
self-dependence | A type of fallacy. | ||
| आत्मवाद Ātma-vāda |
the theory of the Self | A belief in the abiding reality of the Self. Some-times the Advaitin is called an ātma-vādin. | ||
| आत्मविचार Ātma-vicāra |
enquiry into the nature of the Self | |||
| आत्मविद्या Ātma-vidyā |
knowledge of the Self | |||
| अत्यन्त अभाव Atyanta-abhāva |
absolute non-existence | 1. One of the four types of non-existence. If in a locus, a thing is never present, then it is said that there is in that locus the absolute non-existence of that thing. This type of non-existence is held to be eternal by the Logicians, though this is denied by the Advaitins. 2. Vide abhāva. | ||
| अत्यन्त अभेद Atyanta-abheda |
absolute non-difference | |||
| अत्यन्तभिन्न Atyanta-bhinna |
absolute difference | |||
| अत्यन्तासत् Atyanta-asat |
complete non-being non-existence | |||
| आत्यन्तिकदुःखध्वंस Ātyantika-duḥkha-dhvamsa |
final annihilation of sorrows | |||
| आत्यन्तिकप्रलय Ātyantika-pralaya |
the state wherein the individual obtains release from the bondage of matter | |||
| औदर्य Audarya |
the fire in the stomach the fire of appetite | Vide tejas. | ||
| औदयिक Audayika |
the state in which karma takes its effect and produces its proper results in the ordinary manner | |||
| औपचारिकवत्ति Aupacarika-vrtti |
the secondary denotation of words metaphorical | It is of two types: lakṣaṇā (e.g. the village is on the river), and gauṇi (e.g. the boy is a lion). | ||
| औपाधिक Aupādhika |
due to limiting adjuncts | |||
| औपम्य Aupamya |
comparison analogy resemblance | |||
| औपशमिक Aupaśamika |
complete subsidence of vision-deluding karmas | According to Jainism, by proper efforts karma may be prevented from taking effect though it still continues to exist. This is one of the 'states of being within the doctrine of gunasthāna. Vide guṇasthāna. | ||
| औपाधिक: aupādhika |
Bredäbheda drehinef Bhaskara. | |||
| अवभास Avabhāsa |
appearance | |||
| अवच्छेदक Avacchedaka |
delimiting limitation | |||
| अवच्छेदकसम्बन्ध Avacchedaka-sambandha |
delimiting relation | Each delimited attribute has a specific relation and this relation must be stated to avoid any ambiguity. | ||
| अवच्छेदवाद Avaccheda-vāda |
the theory of limitation | 1. The individual is but an abridgement of the supreme Brahman, according to Advaita. The body-mind complex seemingly limits the infinite ātman, just as a pot seemingly limits the infinite space. When the adjunct is dispensed with, one realizes the non-difference between the two. 2. This view is attributed to Vācaspati in Advaita. | ||
| अवच्छिन्न Avacchinna |
delimited | The object delimited, e.g., a pot is delimited by potness. | ||
| अवधान Avadhāna |
concentration attention | |||
| अवधारण Avadhāraṇa |
assertion | |||
| अवधि Avadhi |
supernatural cognition transcendental knowledge clairvoyance limit | 1. According to Jainism, it refers to an individual's ability to perceive without the help of the sense organs and the mind, things which have shape and form. All living beings possess this capacity in varying degrees, with limitations appropriate to each, imposed due to karmic veils. 2. It is of three types: limited by space and time (deśa-avadhi), not limited by space and time (parama-avadhi), and apprehension of all modes of physical objects (sarva-avadhi). | ||
| अवधिदर्शन Avadhi-darśana |
a type of determinate understanding | |||
| अवग्रह Avagraha |
sense-object contact devoid of particularity | 1. The first stage in mati-jñāna according to Jainism. It is of two types: only contact between the subject and object (vyañjana-avagraha) and the subject both apprehends and feels the object (artha-avagraha). 2. Vide mati. | ||
| अवक्षेपण Avakṣepaṇa |
downward motion | Vide karma. | ||
| अवक्तव्य Avaktavya |
unspeakable inconceivable indescribable | |||
| अवाक्यार्थ Avākyārtha |
a sentence conveying a non-verbal sense | E.g., tat tvam asi that thou art, according to Advaita. | ||
| अवलम्बन Avalambana |
basis | |||
| अवान्तरवाक्य Avāntara-vākya |
subsidiary text | A branch of the Upanisadic texts which do not give liberating knowledge. They are the inter-mediary texts which give knowledge about the Reality with form and attributes (saguna-brahman). This is a view held by Advaita. | ||
| अवाप्तसमस्तकाम Avāpta-samasta-kāma |
one whose desires are ever fulfilled | |||
| अवर Avara |
lower | |||
| आवारकशक्ति Āvūraka-śakti |
the power of ānava which covers the cognitive, conative, and affective energies of the individual and renders them inoperative (Saiva siddhānta) | |||
| आवरण Āvarana |
concealment | 1. The veiling power of ignorance. According to Advaita, one of the twofold powers of avidyā. 2. Vide avidyā. | ||
| आवरणशक्ति Āvarana-śakti |
capacity to conceal | |||
| अवरोह Avaroha |
descent | |||
| अवस्था Avasthā |
state of experience state of consciousness condition | They are three in number: waking (jāgrat), dreaming (svapna), and deep sleep (suṣupti). Also vide turiya. | ||
| अवस्थाभेद Avasthā-bheda |
difference in condition | |||
| अवस्थाज्ञान Avasthā-jñāna |
any individual state or experience of ignorance | |||
| अवस्थापरिणाम Avasthā-pariṇāma |
change of experience or appearance with regard to the past, present, and future | |||
| अवस्थात्रयविचार Avasthā-traya-vicāra |
enquiry into the three states of experience | This is a technique used in Advaita to reveal the real nature of the individual. In its empirical existence, the individual has three kinds of experience - waking, dreaming, and deep sleep. The Self is involved in these three states through the ad-junct of the body-mind complex with which it is associated. This enquiry is meant to reveal that the Self is not really affected by the triple stream of experience. It is adventitious and not natural to it. To realize this is to realize the fourth (turiya) state, or Brahman. | ||
| अवस्तु Avastu |
non-substantial | |||
| अवतार |
Avatāra divine incarnation the descent of God into the world in a tangible form | 1. According to Tradition there are ten avatāras of Viṣnu: Matsya, Kūrma, Varāha, Narasimha, Vāmana, Paraśurāma, Rāmacandra, Balarāma, Krsna, and Kalki. A variation of this list replaces Balarāma with Buddha. 2. They are of two types: principal and subordinate. The former is when Viṣṇu himself incarnates and the latter is the incarnation of inspired saints. | ||
| अवाय Avāya |
perceptual judgement | |||
| अवयव Avayava |
premise member component part | 1. The five premises (members) in a syllogism. 2. One of the sixteen categories in the Nyi system. 3. Vide padārtha and chart no. 6. | ||
| अवयावयवि Avayavāvayavi |
part and whole mem and non-member | |||
| अवयविन् Avayavin |
the whole composite structure | |||
| अविभाग Avibhāga |
inseparability | |||
| अविभागाद् वैश्वरूपस्य Avibhāgād-vaiśvarūpasya |
the unma-nifest is that in which all effects dissolve | A Sānkhyan proof for the existence of prakrti. As there is an identity between cause and effect, if one traces each effect backwards into its cause, eventually one will reach the unmanifest prakrti. | ||
| अविचारसिद्ध Avicāra-siddha |
non-enquiry into the nature of the Ultimate | |||
| अविद्वान् Avidvān |
one who has no knowledge of the Ultimate. | |||
| अविद्या Avidyā |
ignorance nescience | It is the key concept in the Advaita system. It serves as the corner-stone for Advaita metaphysics, epistemology, and ethical disciplines thus its role cannot be belittled. It is characterized by six marks: it is beginningless (anādi) it is removed by right knowledge (jñāna-nivartya) it is a positive entity of the nature of an existent (bhāva-rūpa) it is indescribable (anirvacanīya) it has the two powers of concealment and projection which respectively represent the truth and suggest the false (āvarana and viksepa) and its locus is either in, the individual self (jīva) or in Brahman. 2. One of the twelve links in the causal chain of existence (vide pratītyasamutpāda). It is the root of all and the primary cause of existence accord-ing to Buddhism. | ||
| अविद्यादोष Avidyā-dosa |
defect of ignorance | |||
| अविद्यानिवृत्ति Avidyā-nivṛtti |
removal of ignorance | |||
| अविद्यास्वभाव Avidyā-svabhūva |
nature of ignorance | |||
| अविद्यावृत्ति Avidyā-vrtti |
a mode of ignorance | A modification of ignorance. It gives knowledge of illusory objects internal states of the mind like pleasure and pain and knowledge (jñāna) and ignorance (avidyā), according to Advaita. This knowing is done by the witness consciousness (sāksin). | ||
| अविघात Avighāta |
non-obstruction | |||
| अविज्ञाता Avijñātā |
one who does not know an epithet of Lord Viṣnu | |||
| अविकल्पित Avikalpita |
indeterminate | |||
| अधिकारि Avikāri |
not subject to change | |||
| अविनाभाव Avinābhāva |
invariable relation | |||
| अविरति Avirati |
lack of control | |||
| आविर्भूत Āvirbhūta |
manifest | |||
| अविरोध Avirodha |
non-conflict | |||
| अविशेष Aviseṣa |
indeterminate | |||
| अवीत Avita |
a type of inference which proceeds by denying the consequent | 1. A type of inference according to Sānkhya. It is called śeṣavat. It is essentially negative in nature as it is based on the co-absence of the major term (probandum) and the middle term (probans). In this type of inference, no positive instance is possible and only negative instances may be given e.g., the effect (cloth) is non-different from the cause (threads), for the former inheres in the latter, as a property of it. No positive instance can be given because all instances will fall within what is sought to be proved. If the effect and the cause were different, inherence would be impossible. 2. Vide śeṣavat. | ||
| अविवेक Aviveka |
non-discrimination | |||
| अव्यभिचारि Avyabhicāri |
unalterable | |||
| अव्याकृत Avyākrta |
unanswerable questions | They are the questions which Buddha refused to answer. They are ten (sometimes fourteen) questions on causality which Buddha answered by, 'Do not say so.' | ||
| अव्याकृताकाश Avyākṛtākāśa |
unmanifested ether | |||
| अव्यक्त Avyakta |
unmanifest | The Sānkhya term for prakrti. | ||
| अव्यपदेश्य Avyapadeśya |
unspeakable able non-verbalizable | |||
| अव्याप्ति Avyāpti |
inapplicability non-pervasion | 1. A fallacy which attempts to give a definition which says too little. It is the absence of the definition in a thing sought to be defined. 2. Vide asādhāraṇa. | ||
| अव्याप्यवृत्ति Avyāpya-vrtti |
non-pervasive | |||
| अव्याप्यवृत्तित्व Avyāpya-urttitva |
partial extensity | |||
| अव्यवहार्य Avyavahārya |
unrelatable | |||
| अव्यय Avyaya |
eternal imperishable | |||
| आयाम Āyāma |
length expansion extension | |||
| अयमात्मा ब्रह्म Ayam-ātmā brahma |
this Self is Brahman | A great saying (mahā-vākya) which occurs in the Māndūkya Upanisad of the Atharva Veda. | ||
| अयन Ayana |
solstice a period of time way | |||
| आयतन Āyatana |
field of operation | 1. The sense organs viz., mind, eyes, nose, mouth, ears, organ of elimination, and organ of generation. 2. Vide pratītyasamutpāda. | ||
| अयथार्थ Ayathārtha |
erroneous | |||
| अयथार्थानुभव Ayathārthānubhava |
erroneous experience | |||
| अयौगपद्य Ayaugapadya |
non-simultancity | |||
| अयोनिज Ayonija |
origin unknown not born of mortal beings | 1. Bodies whose birth (origin) is unknown. 2. Those individuals not born of mortal beings e.g., Sītā. | ||
| आयुः Āyuh (āyus) |
age-determining | One of the eight main types of obscuring karmas in Jainism. It is subdivided into four types as relat-ing to the duration of life (longevity) in the four states of the individual (jīva): celestial (deva-āyus-karma), human (manusya-ayus-karma), animal (tiryag-ayus-karma), and hell-being (nāraka-ayus-karma). | ||
| आयुहन Āyuhana |
conglomeration | |||
| आयुर्वेद Āyur-veda |
the scripture dealing with medicine | |||
| अयुतसिद्ध Ayuta-siddha |
the establishment of absolutely different things appearing as one inseparable whole inseparable | 1. This relation means that of the related entities one is invariably found associated with the other. 2. There are five types of ayuta-siddha objects according to Nyāya-Vaiseṣika: dravya and guṇa dravya and karma particular (vyakti) and univer-sal (jāti) ultimate things and viśeṣa and whole (amsin) and parts (amśa). | ||
| अयुतसिद्धावयव Ayutasiddha-avayava |
the combination of parts which exist close together a conglomeration of interrelated parts | |||
| B |
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| बद्ध Baddha |
bound | |||
| बद्धजीव Baddha-jiva |
bound individual soul | Vide jīva. | ||
| बाध Badha |
cessation contradiction fallacy | |||
| बाधक Bādhaka |
sublator | |||
| बाधकप्रतीति Bādhaka-pratīti |
sublating cognition | |||
| बाधायां सामानाधिकरण्य Bādhāyām sāmānādhikaranya |
grammatical co-ordination in the sense of sublation | A theory used by the Advaitins to interpret the great sayings (mahāvākyas) e.g., originally one perceived the object as a post, but later realized that it was a man. The original perception of the post is thus sublated. | ||
| बाधित Bādhita |
sublated stultified reason contradictory reason | 1. A logical fallacy which tries to prove a thesis which is contrary to direct experience e.g., when someone says, 'fire is not hot because it is a sub-stance the thesis is wrong because of stultified reason. 2. This fallacy is also known as: kālātīta and kālātyayāpadiṣţa. 3. Vide hetvābhāsa. | ||
| बहिःप्रज्ञा Bahih-prajñā |
outer knowledge | In the waking state, an individual's awareness extends outside. One operates (knows) through one's ten senses (indriyas), five vital airs (prāṇas) and the internal organ (antah-karana). Through these, one receives stimuli from the external world and reacts to them in diverse ways. | ||
| बहिरङ्गसाधन Bahiranga-sādhana |
the remote aid to spiritual practices | 1. It is comprised of daily and occasional actions (nitya and naimittika-karmas). 2. According to the Yoga system, the first five limbs of astānga-yoga are known as the external spiritual disciplines. These are: yama, niyama, āsana, prāṇāyāma and pratyāhāra. | ||
| बहिर्द्रव्यत्व Bahir-dravyatva |
external substanceness | |||
| बहिर्मुख Bahir-mukha |
outward vision | The cause for the exhibition of the universe according to Kashmir Śaivism. Lord Śiva turns his vision outwards. | ||
| बाह्य Bāhya |
external | A type of perception in Nyāya. | ||
| बल Bala |
strength force vigour | Vide bhaga. | ||
| बलवदनिष्टाननुबन्धिन् Balavad-anistānanubandhin |
that which does not entail great harm | |||
| बन्ध Bandha |
bondage | 1. According to Jainism, bondage is due to karma particles. It is caused by activities of the body-mind complex as influenced by passions. This bondage has two stages. Bhāva-bandha is a change in an individual's consciousness due to passions (kaṣāya). It prepares the individual for the actual bondage which follows (dravya-bandha). This latter stage is when there is an actual contact of the karma particles with the individual. 2. Bondage is of four kinds: nature bondage (prakrti-bandha), space-quantity bondage (pradeśa-bandha), duration-quality bondage (sthiti-bandha), and intensity of fruition bondage (anubhūga-bandha). | ||
| बर्हिः Barhih |
a kind of sacrificial grass | |||
| भग Bhaga |
six glorious features of God | They are: jñāna (wisdom), śakti (potency), bala (strength), aiśvarya (lordship), vīrya (valour), tejas (splendour). | ||
| भागत्यागलक्षणा Bhāga-tyāga-lakṣaṇā |
another name of jahad-ajahal-lakṣaṇā | Vide jahad-ajahal-lakṣanā. | ||
| भगवान् Bhagavān |
Lord God revered person Vide Iśvara. | |||
| भगवदनुभव Bhagavad-anubhava |
God-realization | |||
| भागवत Bhāgavata |
devotee of God name of a Purāna | |||
| भागवतकैंकर्य Bhāgavata-kainkarya |
service to the devotees of God | |||
| भगवत्पाद Bhagavatpāda |
a term of respect applied to Śańkarācārya | |||
| भाग्य Bhāgya |
salvation worked out by fate fortune Vide tuṣți. | |||
| भक्त Bhakta |
devotee lover of God | 1. According to Visiṣțādvaita, a devotee is one type of votary of liberation. They are those who have read the Veda together with its auxiliaries and the Upaniṣads, and who, from the knowledge of the earlier and later parts of the Mīmāṁsā, have determined the nature of Brahman as different from cit and acit. They are of the nature of bliss and know Brahman as of the nature of bliss, infinitude, and unsurpassability. 2. A stage of consciousness. Vide sthala. | ||
| भक्ति Bhakti |
loving devotion | 1. It is of two types: sādhana-bhakti which is comprised of astānga-yoga, sādhana-saptaka, etc. and phala-bhakti which is received by God's grace spontaneously. 2. It is also divided into nine forms: śravana, kirtana, smarana, pāda-sevana, arcana, vandana, dāsya, sakhya, and ātma-nivedana. Vide navavidhā bhakti. 3. Devotion to God can assume many forms and the devotee can be related to God in one of many attitudes. The chief ones are: dāsya, the attitude of a servant to his master sakhya, the attitude of a friend to a friend vātsalya, the attitude of a parent to a child sānta, the attitude of a child to a parent kānta, the attitude of a wife to a husband rati, the attitude of a beloved to her lover and dvesa, the attitude of an atheist towards God. | ||
| भक्तिरूपापन्नज्ञान Bhakti-rūpāpanna-jñāna |
love of God knowledge turned into devotion | |||
| भामतीप्रस्थान Bhāmati-prasthāna |
the Bhāmati school | 1. One of the two schools within Advaita. Its most important works are: the Bhāmati of Vācaspati, the Kalpataru of Amalānanda, and the Parimala of Appayya Dīkṣita. 2. The school derives its influence and inspiration from Mandana Misra. | ||
| भाषा Bhāṣā |
gentle and holy talk Vide samiti. | |||
| भासक Bhāsaka |
revealer | |||
| भास्वर Bhāsvara |
brilliant | |||
| भाष्य Bhāsya |
commentary | |||
| भाष्यकार Bhāṣyakāra |
commentator | 1. The most well-known commentators on the Brahma-sūtra include: Śańkarācārya for Advaita, Rāmānuja for Visiṣțādvaita, and Madhvācārya for Dvaita. 2. Rāmānuja is familiarily known as the bhāsya-kāra in Vedāntic literature of Visiṣțādvaita. | ||
| भाति Bhāti |
shining | In Advaita, Brahman is described as: asti (is), bhāti (shines), priyam (pleasure). | ||
| भट्ट Bhaţţa |
Kumārila Bhaţţa | 1. The originator of one of the two main schools of Pūrva Mīmāṁsā. 2. Advaitins usually follow the Bhatta view in all matters empirical. | ||
| भौम Bhauma |
terrestrial | 1. One of the four kinds of fire. 2. Vide tejas. | ||
| भौतिक Bhautika |
formed of matter constituted of the gross elements | |||
| भव Bhava |
becoming an epithet of Śiva | |||
| भावः Bhāvaḥ |
state of being existence emotion | 1. Existence: that from which everything comes. 2. One of the twelve links in the causal chain of existence. Vide pratītyasamutpāda. 3. Becoming or a state of flux. | ||
| भावना Bhāvanā |
reminiscent impression meditation consideration | 1. According to Jainism, it is a class of śruta-jñāna. It is the stage of reconsidering the nature of a familiar phenomenon so that a new pheno-menon which is known to be associated with it can be properly understood. 2. According to the Vaiseṣika school, it is a type of trait (guna) of samskāras. It is that quality of the self by which things are constantly practised, remembered, or recognized. | ||
| भावास्रव Bhāva-āsrava |
a Jaina term describing the state wherein an individual soul loses its resistence to the inflow of karmic particles | Vide āsrava. | ||
| भावात्मक Bhāvātmaka |
a type of attribute (dharma) in Jainism which indicates the form and condition of a thing | |||
| भावबन्ध Bhāva-bandha |
a Jaina term describing the state wherein there is a change in an individual's consciousness due to passions | Vide bandha. | ||
| भावकर्म Bhāva-karma |
actions of body, mind, and speech which produce subtle karma matter according to Jainism | |||
| भावकार्य Bhāva-kārya |
positive product | |||
| भावलेश्य Bhāva-leśya |
the feelings generated by the accumulation of karma matter according to Jainism | Vide leśya. | ||
| भावलिङ्ग Bhāva-linga |
a form of the formless Śiva Vide linga-sthala. | |||
| भावनिर्जरा Bhāva-nirjarā |
a Jaina term describing the stage of an individual soul wherein there is a partial disappearance of karmic particles | 1. This stage is effected by a modification or change in the individual itself. 2. Vide nirjarā. | ||
| भावपदार्थ Bhāva-padārtha |
existent entities | |||
| भावप्रत्ययसमाधि Bhāva-pratyaya-samādhi |
a form of attributeless samādhi in which a trace of ignorance remains | 1. In this stage the latent tendencies of an individual's passions remain. Thus, even after attain-ing this stage, one will have to return to the world again. 2. Vide samādhi. | ||
| भावरूप Bhāvarūpa |
positive in nature | |||
| भावसंवर Bhāva-samvara |
a Jaina term describing the state of an individual wherein the susceptibility to the inflow of karmic particles is stopped | 1. This state includes: mahā-vrata, samiti, gupti, dharma, anuprekṣā, parīṣahajaya, and cāritra. 2. Vide sainvara. | ||
| भाव्य Bhāvya |
what-is-to-be-accomplished | |||
| भयः Bhayaḥ |
fear | |||
| भेदः Bhedaḥ |
difference | 1. A key-concept of Dvaita. According to Dvaita, it is fivefold: the difference between God and individuals between different individuals between God and matter between individuals and matter and between matter and matter itself in its various forms. 2. It is of three types: svagata-bheda or internal difference sajātīya-bheda or the difference which exists between two objects belonging to the same class and vijātīya-bheda or the difference which exists between two objects belonging to different classes. Vide each bheda listed individually. | ||
| भेदाभाव Bhedābhāva |
absence of duality or difference | |||
| भेदाभेद Bhedābheda |
the relation of identity in difference difference-cum-non-difference | A view held by the Bhātta Mīmāṁsākas, the Nimbarka school, and first made well-known by Bhartṛprapañca. | ||
| भेदाभेदवाद Bhedābheda-vāda |
the theory of non-difference in difference | Vide bhedābheda. | ||
| भेदादन्यः Bhedād-anyah |
something other than difference | |||
| भेदाग्रहण Bhe dāgrahana |
non-apprehension of difference | |||
| भेदसहिष्णु Bhoda-sahiṣṇu |
compatible with difference | |||
| भेदसंसर्ग Bheda-samsarga |
relation of duality | Vide vākyārtha. | ||
| भेदश्रुति Bheda-Śruti |
Upaniṣadic texts which support the doctrine of duality and plurality | |||
| भेदविरोधि Bheda-virodhi |
what is opposed to difference | |||
| भिक्षु Bhiksu |
Buddhist monk or mendicant beggar | |||
| भिक्षुसूत्र Bhiksu-sūtra |
the monk's scripture' | A name for the Brahma-sūtra since those who are most competent to study it are monks or renunciants. | ||
| भिन्न Bhinna |
differentiated | |||
| भिन्नविषय Bhinna-viṣaya |
difference in subject-matter | |||
| भोग Bhoga |
enjoyment pleasure experience | Enjoyment or unending bliss in the state of liberation, according to Dvaita. | ||
| भोगाङ्ग Bhogānga |
pleasure-seeking individual | Vide șat-sthala. | ||
| भोगस्थान Bhoga-sthāna |
abode of enjoyment | |||
| भोगवस्तु Bhoga-vastu |
object of enjoyment | |||
| भोगोपभोगपरिमाण Bhogopabhoga-parimāṇa |
a Jaina ethical code of conduct dealing with establishing limits to the use of objects with a view to minimize attatchment | |||
| भोगोपकरण Bhogopakarana |
means of enjoyment | |||
| भोग्य Bhogya |
object of experience | |||
| भोग्यकाण्ड Bhogya-kānda |
objects of enjoyment | According to Saiva Siddhānta, māyā provides the individual with the means, locations, and objects of enjoyment. | ||
| भोक्ता Bhoktā |
enjoyer | |||
| भोक्तृ Bhoktr |
enjoyer | |||
| भ्रम Bhrama |
error | The cognition of an object not as it is. | ||
| भ्रान्ति Bhrānti |
delusion | |||
| भृत्याचार Bhrtyācāra |
a code of conduct enjoining humility towards Śiva | Vide pañcācāra. | ||
| भू: Bhūh |
the earth the material world | Vide loka. | ||
| भूमि Bhūmi |
the earth stage floor | |||
| भूत Bhūta |
element | |||
| भूतादि Bhūtādi |
the state where tamas preponderates over sattva and rajas | From this evolve the tanmatras according to Sankhya. | ||
| भूतपञ्चक Bhūta-pañcaka |
the five elements | The five elements are: earth (prthivi), air (vāyu), fire (tejas), water (ap), and ether (ākāśa). | ||
| भूततथता Bhūta-tathatā |
'that'-ness of elements | |||
| भूतत्व Bhūtatva |
elementness | |||
| भुवः Bhuvah |
the mid-region the world of becoming Vide loka | |||
| भुवन Bhuvana |
the universe the world | |||
| भुवनसुन्द्र Bhuvana-sundara |
God as cosmic beauty | |||
| भूयोदर्शन Bhūyo-darśana |
repeated observation | |||
| बीजाङ्कुरन्याय Bijānkura-nyāya |
the analogy of the seed and the tree, each being the cause of the other | |||
| बिम्ब Bimba |
original, prototype | |||
| बिम्बप्रतिबिम्बवाद Bimba-pratibimba-vāda |
reflection theory | The reflection theory of the Advaita Vivarana school in which consciousness is said to be reflected in the adventitious condition, avidyā. According to this view, the individual is a reflection of intel-ligence present in egoity. As there exists no difference between a reflection and the original, the jiva is non-different from Brahman. | ||
| बिम्बोपासन Bimbopāsana |
meditation on the reflection | 1. Meditation on the position of the individual as a reflection of the Lord. 2. According to Dvaita, this is one step in the means of release for the individual. | ||
| बिन्दुः Binduḥ |
drop | The cause of form (rūpa) in Kashmir Śaivism. It is a combination of the four subtle elements (tanmātras). | ||
| बोध Bodha |
consciousness knowledge | |||
| बोधिचित्त Bodhicitta |
love foundation of all good attitude to serve all | It has two aspects according to Buddhism. The stage when the individual resolves to become a bodhisattva (bodhi-pranidhi-citta) and actually enter-ing the path and taking the journey bodhi-pras-thāna-citta. | ||
| बोधिप्रणिधिचित्त Bodhi-pranidhi-citta |
vide bodhicitta | |||
| बोधिप्रस्थानचित्त Bodhi-prasthāna-citta |
vide bodhicitta | |||
| बोधिसत्त्व Bodhisattva |
a being aspiring to enlightenment one who has attained the essence of wisdom | 1. They exist for the good and happiness of all. Their ideal is enlightenment for all sentient beings. 2. They are of two types: earthly and transcendent. 2. They are of two types: earthly and transcendent. 3. There are ten stages to perfect bodhisattva-hood: pramuditā, vimalā, prabhākari, arciṣmatī, sudurjaya, abhimukti, dūrangamā, acalā, sādhumati, and dharma-megha. 4. In its early usages, it referred to the career of Siddhartha Gotama. It gradually became extended to refer to all one's previous lives in one's passage to Buddha-hood. | ||
| ब्रह्मभाव Brahma-bhāva |
the state of being Brahman | |||
| ब्रह्मचर्य Brahmacarya |
abstention from incontinence celebacy dwelling in Brahman | 1. Literally 'the path that leads to Brahman.' 2. The first stage of life, i.e., studentship. Vide āśrama. 3. One of the abstentions in the Yoga system. Vide yama. 4. One of the great vows and one of the proper modes of conduct according to Jainism. Vide mahāvrata and cāritra. | ||
| ब्रह्मज्ञान Brahma-jñāna |
knowledge of the Absolute | |||
| ब्रह्मन् Brahman |
the ultimate Reality the ground of the universe | 1. It is not possible to explain Brahman in words. It transcends all concepts and ideas. It is declared to be the only Truth. 2. In the Upaniṣads it is conceived of in two modes: the Reality of which the universe is but an appearance (nisprapañca) and the all-inclusive ground of the universe (saprapañca). It is described positively as existence (sat), knowledge (cit), bliss (ānanda), and infinite (ananta) and nega-tively as 'not this, not this' (neti neti). It has nothing similar to it and nothing different from it, and it has no empirical distinctions from the acosmic viewpoint. According to Advaita, Brahman is known in two forms: that as qualified by limiting conditions owing to the distinctions of 'name and form' and as what is free from all limiting con-ditions whatever. Both Visiṣțādvaita and Dvaita conceive of Brahman as endowed with auspicious qualities. | ||
| ब्राह्मण Brāhmana |
a spiritual and intellectual being endowed with purity, who has understood Brahman, who fosters spirituality, and who helps others to know the Reality the liturgical texts of the Vedas | 1. One of the four castes whose duty it is to study and perpetuate the Vedas. 2. Vide varna. 3. Liturgical texts written in prose and expla-natory of the significance of the different rituals found in the samhitas. They are the guide-books for performing sacrificial rites. 4. Vide Veda. | ||
| ब्रह्माण्ड Brahmānda |
the cosmic egg | 1. One of the twenty Dvaita substances. 2. Vide dravya and chart no. 6. | ||
| ब्रह्मनिष्ठा Brahma-nisthā |
remaining steadfast in Brahman | |||
| ब्रह्मप्राप्ति Brahma-prāpti |
attainment of liberation | |||
| ब्रह्मार्पण Brahmārpaṇa |
dedication to Brahman | |||
| ब्रह्मरन्ध्र Brahma-randhra |
the aperture in the crown of the head through which the individual soul is said to leave its body upon death | |||
| ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः Brahma satyam jagan-mithyā jīvo brahmaiva nāparah |
Brahman is real the world is not real the individual soul is non-different from Brahman | |||
| ब्रह्मसूत्र Brahma-sūtra |
brief aphorisms written by Bādarāyaṇa harmonizing the teachings of the Upaniṣads | 1. It sets forth the teachings of the Vedanta in a logical order. Vide prasthāna-traya. 2. The Bhāṣyakāras or main commentators (ex-ponents) of the Brahma-sūtra are: Sankara, Bhāskara, Yādava, Nimbārka, Rāmānuja, Śrīkantha, Madhva, Vallabha, and Baladeva. 3. Other names for the Brahma-sūtra include: Vedānta-sūtra, Śārīraka-sūtra, Bhiksu-sūtra, and Uttara-mimāmsā-sūtra. 4. It is divided into four chapters (adhyāya) with each chapter consisting of four parts (pāda) and each part being divided into a number of sections (adhikarana). Each section contains one or more sūtras depending upon the interpretation of the Bhāṣyakāra thereof. 5. Its four chapters are entitled: harmony (samanvaya), bringing out the coherent import of the Upaniṣads by explaining apparently doubtful statements non-conflict (avirodha), presenting the Vedāntic position philosophically with regard to other systems the means (sādhana), outlining the spiritual pathway to liberation and the fruit (phala), discussing the nature of the goal itself. | ||
| ब्रह्मविचार Brahma-vicāra |
enquiry into Brahman | |||
| ब्रह्मविहार Brahma-vihāra |
divine state | According to Buddhism, these are the characteristics of a perfectly enlightened individual (bodhisattva) who is in a divine state: compassion (karunā), love (maitra), equanimity (upekṣā), and joy (muditā). | ||
| बृहस्पतिसव Brhaspati-sava |
the name of a sacrifice by which, according to the Taittiriya-brāhmaṇa, the the priest who desired to become a purohita obtained that office | |||
| बृहत् Brhat |
the great the large | In the Veda, the true, the right (satyam, rtam) is called the great (brhat). | ||
| बुभुक्षवः Bubhuksavah |
pleasure-seckers | |||
| बुद्धि Buddhi |
intellect | 1. The first evolute from prakrti. It is the basis of the intelligence of the individual. It is the determinative faculty and by it one resolves upon a course of action. 2. According to Nyāya. Vaisesika, it is of two kinds: recollection (smrti) and experience (anu-bhava). | ||
| C |
||||
| चैतन्य Caitanya |
consciousness intelligence | |||
| चैत्त Caitta |
mental mental process | 1. In the Yogācāra system, it is what belongs to the mind. Vide citta-samprayukta. 2. Vide samskria-dharma. | ||
| चक्र Cakra |
wheel plexus center | 1. The seven psychological centers in the subtle body located in places corresponding to positions along the spinal cord. The sahasrara, thousand-petalled lotus, is on the top of the head ājñā, middle of the forehead anahata, the heart center viśuddhi, the throat center manipura, the navel center svādhisthāna, the abdomen center and mulādhāra, the sex center located at the base of the spine. 2. Vide chart no. 13. | ||
| चक्रक Cakraka |
a type of hypothetical argument circular argument | Vide anyonya-āśraya, tarka, hetvābhāsa. | ||
| चक्षुः Caksuh |
eye visual sense | Vide jñānendriya. | ||
| चक्षुदर्शन Caksu-darśana |
seeing through the eye of the scripture | Vide upayoga. | ||
| चाक्षुष Cākṣuṣa |
ocular perception | |||
| चलन Calana |
motion | |||
| चरलिङ्ग Cara-linga |
moving form of linga | Vide linga-sthala. | ||
| चरमश्लोक Carama-śloka |
last verse final passage important stanza vide Gitā-caramaśloka (Gitā, XVIII, 66) | |||
| चारित्र Cāritra |
right conduct rules of conduct | 1. According to Jainism, they are: īryā, bhāṣā, iṣana, dāna-sāmiti, utsarga-samiti, mano-gupti, vāggupti, and kāya-gupti. 2. Vide bhāva-samvara. | ||
| चार्वाक Cārvāka |
the Indian Materialistic school | 1. It is also known as Lokāyata. 2. It is traced to Bṛhaspati. Its central teaching is that matter is the only reality. The Cārvākas accept perception as the only pramāṇa. Sense-satisfaction is their goal. | ||
| चर्या Caryā |
a path of liberation in the Saiva Siddhanta which consists of external acts of worship like cleaning the temple, gathering flowers for the deity, etc. | It is called the path of the servant (dāsa-mārga). Its fruit is residence in the realm of God (sālokya). | ||
| चर्यापाद Caryā-pāda |
that part of the āgamas which describes the methods of worship | |||
| चतुःसूत्री Catuh-sūtri |
four sūtras | 1. The first four sūtras of the Brahma-sūtra. They are: athāto brahma jijñāsā janmādyasya yataḥ śāstra-yonitvāt and tattu samanvayāt. The first aphorism initiates the enquiry into Brahman. The second aphorism offers a definition of Brahman. The third aphorism concerns itself with the source of our knowledge of Brahman. And the fourth aphorism attempts to demonstrate the supreme value of the knowledge of Brahman. 2. Vācaspati's Bhūmati Catuh-sūtri is sometimes called the Catuh-sūtri. | ||
| चतुर्थ Caturtha |
the fourth the turiya state | Vide avasthā and turīya. | ||
| चत्वारि आर्यसत्यानि Catvāri ārya-satyāni |
four noble truths | The central teaching of the Buddha. They are: Duḥkha or suffering and pain, Duḥkha-samudaya or the cause and origin of suffering, Duḥkha-nirodha or the cessation of suffering, and Duhkha-nirodha-mārga or the path to the cessation of suffering. | ||
| चेष्टा Cestā |
volitional activity gesture the tenth means of knowledge | Non-verbal body movements, facial expressions, etc., which convey certain ideas. | ||
| चेतन Cetana |
consciousness volition intelligence | Vide cit. | ||
| चेतोमुख Cetomukha |
gateway to cognition | It is used as a name for deep sleep (suṣupti). | ||
| छल Chala |
quibbling | 1. One of the sixteen categories of the Nyaya school. 2. Vide padārtha and chart no. 6. | ||
| चिदाभास Cid-ābhāsa |
the reflection of intelligence which resides in the internal organ (intellect) | According to Advaita, this reflection of intelligence is needed in order to enable the psychosis (urtti) of the intellect to illumine an object. The intellect, by itself, is inert and non-intelligent, and thus unable to manifest any object. | ||
| चिदचित् Cid-acit |
sentient and insentient | According to Śaiva Siddhānta, the individual acts as cit as it unites with cit and, the individual acts as acit as it unites with acit. | ||
| चिन्ता Cintā |
enquiry thought discussion | |||
| चित् Cit |
spirit consciousness the individual self | 1. One of the three ultimate realities (tattva-traya) according to Visiṣțādvaita. 2. Vide tattva. | ||
| चित्र Citra |
variegated | |||
| चित्-शक्ति (चिच्छक्ति) Cit-sakti (cicchakti) |
the power of consciousness | Śaiva Siddhānta calls Atma-cit-sakti as the sole valid means of knowledge (pramana), with the other pramānas as its auxiliaries. | ||
| चित्त Citta |
consciousness mind | 1. In the Vaibhāṣika system, it is samskṛta-dharmas born out of the interaction of the senses with their objects. Vide samskrta-dharma. 2. In the Yogācāra system, it is the mano-dharma. It is the primary dharma and essentially the only dharma. Vide citta-samprayukta. 3. In the Yoga system, the intellect (buddhi), ego (ahańkāra), and the senses (indriyas) are often called citta. 4. According to the Sankhya, the mind (citta) has five processes: pramāṇa, viparyaya, vikalpa, nidrā, and smrti. | ||
| चित्तभूमि Citta-bhūmi |
stage of the mind | |||
| चित्तसम्प्रयुक्त Citta-samprayukta |
mental dharmas according to Yogācāra Buddhism | They are divided into those with form and those without form. The formless are again divided into mind (citta) and mental (caitta). | ||
| चित्तशुद्धि Citta-śuddhi |
purification of the mind | |||
| चित्तविमुक्त Citta-vimukta |
detatched from the mind | |||
| चित्तविप्रयुक्त Citta-viprayukta |
neutral dharmas accord-ing to Yogācāra Buddhism | They are samskṛta-dharmas which are neither physical (rūpa) nor mental (caitta). Vide sanskrta-dharma. | ||
| चित्तविप्रयुक्तसंस्कारधर्म Citta-viprayukta-samskāra-dharma |
non-mental composite things | |||
| चित्तवृत्तिनिरोध Citta-vrtti-nirodha |
cessation of the activities of the mind | The goal of the Yoga school. | ||
| चोदना Codanā |
injunction command | Cf. the Mimāmsāsūtra - 'codanā lakṣaṇārtho dharmah. | ||
| D |
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| दक्षिणा Daksiṇā |
gift sacrificial fee | |||
| दम Dama |
self-control control of the senses | Vide sādhana-catuṣtaya. | ||
| डम्भ Dambha |
ostentation | |||
| दान Dāna |
gift charity | |||
| दानपारमिता Dāna-pāramitā |
benevolence | |||
| दानसमिति Dāna-samiti |
avoiding all transgressions when taking or giving anything | Vide caritra. | ||
| दण्ड Danda |
stick staff | |||
| दण्डनीति Dandaniti |
science of judicature | |||
| दर्प Darpa |
pride | |||
| दर्शन Darsana |
to have sight of to see a great or holy individual, either human or divine a philosophical school sensation apprehension | 1. According to Jainism, that stage of knowledge where there is an awareness of sensations or sense-data. The specific characteristic of the objects are not noted however. 2. A stand-point in philosophy. Vide ṣad-darśana. | ||
| दर्शनावरणीय Darśanāvaraniya |
apprehension-obscuring | According to Jainism, this is an obstructive type of karma which obscures one's apprehension. It is of nine types. The first four types pertain to obscuration in vision and apprehension, and the rest in producing various degrees and types of sleep. | ||
| दासः Dāsah |
servant | |||
| दास्य Dāsya |
service surrendering to the will of God | 1. The relation of a servant to their master. 2. Vide bhakti and śeṣa. | ||
| दौर्मनस्य Daurmanasya |
feeling of wretchedness and miserableness | |||
| दया Dayā |
mercy compassion grace | |||
| देहात्मभाव Dehātmabhāva |
imagining the body to constitute the self | |||
| देहात्मवादिन् Dehātma-vādin |
a type of Cārvāka who considers the body as the individual | |||
| देश Desa |
place | |||
| देशकालसम्बन्ध Deśa-kāla-sambandha |
the relation of time and place | |||
| देशापबन्ध Deśāpabandha |
limitation of place One of the Jaina codes of conduct. | |||
| देशावधि Deśāvadhi |
a type of clairvoyance which is limited by time and space | Vide avadhi. | ||
| देशावकाशिक Deśāvakāśika |
a Jaina ethical code of conduct which fixes a limit on one's movement to a region limited by the boundaries of one's own village | This restriction assists the religious aspirant in observing non-violence. | ||
| देशित Deśita |
dictated | |||
| देव Deva |
god celestial being | Vide jangama. | ||
| देवयान deva-yāna |
the way of the gods | It is meant for those who cultivate faith and asceticism. At death, those individuals who attain mokṣa by devā-yāna, never return to the cycle of birth and death. | ||
| धम्म Dhamma |
(Pali) vide dharma | |||
| धारक Dhāraka |
sustenance supporter | |||
| धारणा Dhāraṇā |
single-mindedness concentration | 1. The sixth limb of the Yoga discipline. It is the concentration of the mind (citta) on some object with fixed attention. Vide astanga-yoga. 2. According to Jainism, it is a stage in which the full knowledge about an object leaves an impression. | ||
| धर्म Dharma |
righteousness merit religious duty medium of motion (Jainism) scriptural texts (Buddhism) quality (Buddhism) cause (Buddhism) unsubstantial and soulless (Buddhism) religious teaching (Buddhism) a goal of life (puruṣārtha) | 1. Literally it means 'what holds together' and thus it is the basis of all order, whether social or moral. As an ethical or moral value, it is the instrumental value to liberation (except for the Mīmāmsaka who considers it the supreme value). 2. Varna-āśrama-dharma is one's specific duty. 3. Sanatana-dharma is the eternal religion. 4. Sva-dharma is one's own individual duty. 5. Apad-dharma is the dharma prescribed at the time of adversities. 6. Yuga-dharma is the law of time (acon). 7. Sādhārana-dharma is the general obligations or the common duties of each and every individual. It is comprised of virtues like self-control, kind-ness, truthfulness, and so on. This is based on the idea that individuals are born with a number of debts and these duties help to repay one's debts to humanity. 8. According to Jainism, it is the medium of motion and pervades the entire universe. It is one and eternal. It is neither active itself nor can it produce action in others. However, it makes the motion of all else possible by providing the movement-medium for them. Vide ajīva. 9. According to Buddhism, the chief definitions of this term include: cosmic order, the natural law, the teachings of the Buddha, norms of conduct, things or facts, ideas, and factors of existence. 10. According to the Mīmāṁsā school, it is what is enjoined in the Veda. It is religious duty, the performance thereof bringing merit and its neglect bringing demerit. 11. Generally dharma is twofold: sādhāraṇa-dharma, which is common to everyone, and varna-āśrama-dharma which is specific to each class and stage of life. 12. Vide puruṣārtha. 13. According to Nyaya-Vaiseṣika, dharma is a specific quality (viśeṣa-guna) that belongs to the self. However, dharma signifies merit (punya) rather than right. They believe that dharma is directly perceived, though it takes yogic power to do so. This is done by means of alaukika-pratyaksa. 14. According to Sānkhya-Yoga, dharma is a mode of the intellect (buddhi). It is because of confusion that one believes that dharma belongs to the purusa. Thus morality belongs only to the empirical sphere, and good and evil do not ever touch the individual. | ||
| धर्मभूतज्ञान Dharma-bhūta-jñāna |
attributive consciousness | The key concept in Visiṣțādvaita. Knowledge is the attribute of God and individuals. It is a non-material, self-luminous, unconscious substance. It is both a substance and an attribute. It is a sub-stance as the substratum of change through its states of expansion and contraction, and it is an attribute since it inheres in substances like Īśvara and individuals. It is eternal and all-pervasive in eternals (Iśvara, nitya-sūris, muktas), and it is obs-cured in the case of bound individuals. In the state of release it becomes all-pervasive. It has the power to reveal objects as well as itself, but not to know them. What it illumines is always for another. It functions through the mind in all knowing processes. Thus, all objective knowledge is a modification of it. In perception, it goes out to the object takes on the object's form and as a result the object becomes known to the perceiving subject. Its modes also include the internal states of the mind like desire and anger. | ||
| धर्मचक्रप्रवतन Dharma-cakra-pravartana |
the setting in motion of the wheel of the law | The title of the Buddha's first sermon after his enlightenment. | ||
| धर्मधातु Dharma-dhātu |
the core of Reality the such-ness or thus-ness of existence the unity or one-ness of all | According to the Buddhists, this is the highest Reality. | ||
| धर्मजिज्ञासा Dharma-jijñāsā |
an inquiry into dharma The first sutra of the Mimāmsā-sūtra of Jaimini is "athāto dharmajijñāsā." | |||
| धर्मकाय Dharma-kāya |
the sheath of the law the Reality the Void the Absolute the embodied law | 1. This is the reality of all beings and appearances, both immanent and transcendent. It refers to both the essence of worldly beings and to the essence of the Buddhas. In the former, it means the reality or suchness or emptiness. In the latter, it refers to the Buddha-nature. It is the only one of the Three Bodies (tri-kāya) which all Buddhas have in common. While there are countless earthly and transcendent Buddhas, there is only one dharma-kāya. 2. Vide trikāya. | ||
| धर्ममेघ Dharma-megha |
cloud of the law | 1. The final stage of the Dodhisattva's path to perfection. "He who rains down the law on earth." 2. Vide bodhisattva. | ||
| धर्मपरिणाम Dharma-pariṇāma |
changes of quality | |||
| धर्मास्तिकाय Dharmāstikāya |
the medium of motion (according to Jainism) | Vide dharma and ajīva. | ||
| धर्मस्वाख्यातताभावना Dharma-svākhyātatā-bhāvanā |
the practice of the virtues which uphold the world order | |||
| धर्मि Dharmi |
subject that which supports | |||
| धर्मिज्ञान Dharmi-jñāna |
substantive consciousness | Cf. dharmabhūta-jñāna. | ||
| धातु Dhatu |
the six sense-organs, the six sense-objects and the six sense-consciousnesses element | 1. According to Buddhism, these are the subtle elements whose groupings lead to the generation of knowledge. 2. According to Sānkhya (as given by Caraka) there are six elements: earth, air, fire, water, ether and cetana (consciousness), also called puruṣa. | ||
| धी Dhi |
mind idea | |||
| धीर Dhira |
steadfast | |||
| धृतिः Dhṛtiḥ |
attraction sustaining effort | |||
| ध्रुव Dhruva |
permanent | |||
| धूमादिमार्ग Dhūmādi-mārga |
the way to heaven beginning with smoke | |||
| ध्वंसाभाव Dhvamsābhava - (pradhvamsa-abhāva) |
negation following the destruction of an object | Vide abhāva. | ||
| ध्वनि Dhvani |
word suggested meaning sound noise | According to the Alankarikas, it refers to the theory of poetic suggestion. It is said to be the soul of poetry. It is said to be of two main types: avivaksita-vācya and vivakṣitānyapara-vācya. The former is sub-divided into: atyantatiraskṛta-vācya (where the literal sense is completely set aside) and arthāntarasankramita-vācya (where the latter mean-ing is shifted). The latter (also known as abhidhā-mūla) is sub-divided into: samlakṣyakrama-vyangya (where the stages of realizing the suggested sense from the expressed sense can be well perceived) and asamlakṣyakrama-vyangya (where the stages in the realization of the suggested sense are imper-ceptible). Samlakṣyakrama-vyangya is sub-divided into: vastu-dhvani (where a fact is suggested) and alankāra-dhvani (where the suggested element is a figure of speech). | ||
| ध्यान Dhyana |
medtation | 1. The mind flowing in an unbroken current towards a particular object. 2. The seventh limb of astānga-yoga. Vide astānga-yoga. 3. One of the six pāramitās in Buddhism. Vide pāramitā. | ||
| ध्यानाग्निदग्धकर्म Dhyānāgnidagdhakarma |
one whose karmas have all been burnt by the fire of meditation | |||
| ध्याननियोगवादिन् Dhyāna-niyoga-vādin |
one who holds that meditation is a prescribed discipline to attain the knowledge of the Absolute | |||
| ध्यानपारमिता Dhyāna-pāramitā |
virtue of meditation Vide pāramitā. | |||
| ध्यातृ Dhyātr |
meditator | |||
| ध्येय Dhyeya |
object of meditation | |||
| दिगम्बर Digambara |
sky-clad clothed in space naked | 1. One of the two principal sects in Jainism. They hold an extremely puritan position. They differ from the śvetāmbaras on certain tenets i.e., they hold that: perfect saints live without food a monk who owns property or wears clothes can-not attain liberation women cannot attain libera-tion, etc. 2. Vide śvetāmbara. | ||
| दिग्विरतिव्रत Digvirati-vrata |
one of the minor duties imposed upon householders, according to Jainism | It imposes a restricted area upon an individual in which to carry out one's activities. It is based on the principle of non-violence for it enables one to desist from injuring living beings in other areas where one is forbidden to go. | ||
| दिक् Dik |
space spatial direction | A substance (dravya) according to Vaiseṣika. It is that by virtue of which things are perceived as being on the right, left, up, down, etc. It is all-pervasive and is composed of eternal atoms. | ||
| दीक्षा Dīkṣā |
initiation consecration | 1. According to Vīra Śaivism, it is of three kinds: vedhā, which establishes the bhāva-linga in the causal body mantra, which establishes the prana-linga in the subtle body and kriyā, which esta-blishes the ista-linga in the gross body. The first eradicates ānava-mala, the second eradicates māyā-mala, and the third eradicates kärmika-mala. 2. According to Saiva Siddhānta, there are three stages in initiation: initial initiation into spiritual life (samaya) learning worship, rituals, etc., (viśeṣa) and when all bonds are broken (nirvana). The first type is called sādhāra and is given to aspi-rants who are bound by anavā, karma- and māyā-malas. The second and third types are called nirā-dhāra and are for aspirants with either anava and karma or only anava-mala. 3. Initiation is one of various kinds depending upon the qualifications of the individual. It may be: by the teacher's mere sight, or touch, or word by meditation techniques by scriptural injunc-tions by yoga, etc. Its purpose is to purify the individual. | ||
| दीर्घ Dirgha |
long | |||
| दिशा Disā |
quarter direction | Vide dik. | ||
| दिवस Divasa |
day | A length of time. Vide kāla. | ||
| दिव्य Divya |
divine celestial divine nature | 1. A type of perception caused by the grace of the Lord. It is independent of the senses. Vide pratyaksa. 2. One of the four kinds of fire. Vide tejas. | ||
| दिव्यप्रबन्ध Divya-prabandha |
the divine composition (of poems or verses) | 1. The collection of the hymns of the ālvārs which were composed in the Tamil language. It consists of four parts, each numbering a thousand hymns. Its main purport is devotion to God. It is said to constitute the Tamil Veda and is held by Visiṣtādvaitins to be as authoratative as the works of the prasthāna-traya. For this reason Visiṣţādvaita is referred to as Ubhaya-vedānta. 2. Vide āļvār and ubhaya-vedanta. | ||
| दोषः Doṣaḥ |
defect | According to Buddhism, one of the afflictions (kleśa). | ||
| द्रष्टा Drastā |
the pure consciousness comprehending all objects | |||
| द्रवत्व Dravatva |
liquidity fluidity | According to Vaiseṣika, a quality belonging to a genus, is called fluidity. It is the non-intimate cause of the first flow of a fluid substance. It is found in earth, water and fire. It is of two kinds: natural and artificial. Natural fluidity is found in water and artificial fluidity is found in earth and fire. | ||
| द्रव्य Dravya |
substance | 1. It is the principal category according to the Vaiseṣika school. It includes in it all living and non-living entities. It is defined as the substrate of qualities and activity, and as the inherent cause of a product. It is of nine types: earth, water, fire, air, ether, time, space, individuals, and mind. See chart no. 7. 2. According to Jainism, it is constituted of the six real and independent categories. These are: individuals (jīva), matter (pudgala), principle of motion (dharma), principle of rest (adharma), space (ākāśa), and time (kāla). Except for time, they are all extended reals (astikāya). Except for matter, they are all immaterial. Vide chart no. 8. 3. According to Visiṣțādvaita, it is one of the two fundamental categories. There are six substances: primeval matter (prakrti), time (kāla), pure matter (śuddha-sattva or nitya-vibhūti), attributive cons-ciousness (dharmabhūta-jñāna), individual soul (jīva), and God (Iśvara). The first two are material (jada) and the others are nonmaterial (ajada). By sub-stance is meant, "what has modes." Except God, all the substances are dependent. Vide chart no. 6. 4. According to Dvaita, it is one of the ten categories. It is the most important category as all the others are dependent upon it. The substances are twenty in number: God (Paramātman), consort of God (Laksmi), individual souls (jiva), unmanifested ether (avyākṛtākāśa), primordial matter (prakrti), the three qualities (guna-traya), the 'great' (which is a product of the three gunas) (mahat), egoity (ahankāra), intellect (buddhi), mind (which is of two forms - the substantive and the non-substantive) (manas), sense-organs (indriya), subtle essences of the elements (tanmātra), elements (māha-bhūta), cosmic egg (brahmanda), ignorance (avidyā), letters (varna), darkness (timira), mental impressions (vāsanā), time (kāla), and reflection (pratibimba). The first three are sentient (cetana) and the others are insentient (acetana). God is independent and the other 19 dravyas are depen-dent upon Him. Vide chart no. 6. 5. Both of the Purva-mīmāṁsā schools call substance a category. Vide chart no. 6. | ||
| द्रव्यार्थिकनय Dravyārithika-naya |
substance-viewpoint | 1. According to Jainism, this is the consideration of an object in the light of its substance. It includes three standpoints: universal-particular standpoint (naigāma-naya) class viewpoint (sangraha-naya) and the standpoint of the particular (vyavahāra-naya). 2. Vide naya. | ||
| द्रव्यास्त्रव Dravya-āsrava |
the stage of the actual inflow of karmic particles into the individual | 1. According to Jainism, it affects the individual in eight different ways. 2. Vide āsrava. | ||
| द्रव्यबन्ध Dravya-bandha |
the actual contact of karmic particles with the individual | 1. It produces bondage according to Jainism. 2. Vide bandha. | ||
| द्रव्यकर्म Dravya-karma |
actions of body, speech and mind which have actually transformed themselves into subtle matter and stick to the individual | A type of action according to Jainism. Vide karma. | ||
| द्रव्यलेश्य Dravya-leśya |
the actual coloration of the individual by karma matter | According to Jainism, as good or bad matter sticks to the individual, the individual itself gets coloured 'as either golden, lotus-pink, white or black, blue and grey. Vide leśya. | ||
| द्रव्यनय Dravya-naya |
substance-viewpoint | Vide dravyārthika-naya. | ||
| द्रव्यनिर्जरा Dravya-nirjarā |
the stage of the actual destruction of binding karma particles | 1. According to Jainism, it is either by the reaping of their fruits or by penances done before their time of fruition that karma particles can be destroyed. 2. Vide nirjarā. | ||
| द्रव्यपरमाणु Dravya-paramānu |
simple atoms | According to Buddhism, it is the subtlest form of matter. It is a unit possessing the fourfold sub-stratum of colour, smell, taste and contact, though it is invisible, inaudible, untastable, and intangi-ble. Seven such paramāṇus combine to form an anu, and in this combined form they become per-ceptible. | ||
| द्रव्यसंवर Dravya-samvara |
the stage of the actual stoppage of the inflow of karma particles according to Jainism | Vide samvara. | ||
| द्रव्यत्व Dravyatva |
substanceness thingness | The characteristic of a substance. Substance is defined, according to the Nyāya school, as that which has the characteristic of a substance. | ||
| दृक Dṛk |
seer perceiver consciousenss | Vide drastā. | ||
| दृच्छक्ति Dṛkchakti |
power of manifestation capacity to know | |||
| दृष्ट Dṛṣṭa |
perceived resemblance | 1. A class of inference in which a previously known case and the inferred case are exactly the same, according to Prasastapāda. 2. Vide sāmānyatodrsta. | ||
| दृष्टान्तः Dṛṣṭāntaḥ |
typical instance illustration example | 1. One of the sixteen categories of the Nyaya school. Vide padārtha and chart no. 6. 2. It is the third member of a five-membered syllogism: e.g., "Wherever there is smoke there is fire, such as in a hearth." Nyāya defines it as that on which both the common man and the expert hold the same opinion. 3. The Vaiscṣika refers to this as 'nidarśana'. | ||
| दृष्टान्ताभास Dṛṣṭāntābhāsa |
fallacious example | |||
| दृष्टार्थ Dṛṣṭārtha |
perceptible result | |||
| दृष्टार्थापत्ति Dṛṣṭa-arthāpatti |
postulation from what is seen | Vide arthāpatti. | ||
| दृष्फल Dṛṣṭa-phala |
perceptible result | |||
| दृष्टि Dṛṣṭi |
seeing inner sight vision speculative stand-point | According to Buddhism, it means belief, dogma, or false theory. | ||
| दृष्टिसृष्टिवाद Dṛṣṭi-sṛṣṭi-vāda |
the theory that "Perception is creation" | According to Advaita, a theory that regards the entire world as the fabrication of the individual's intellect. Before the objects of experience are perceived, they are held to be nonexistent. The world is created by an imaginer who imagines it. | ||
| दृश्य Drśya |
visible object seen objects of consciousness perceived | |||
| दृश्यत्व Drśyatva |
objectivity | The notion of objectivity carries with it the idea of materiality. | ||
| दुःख Duḥkha |
pain suffering | 1. The first noble truth of the Buddha. 2. Vide catvāri ārya-satyāni. | ||
| दुःखनिरोध Duḥkha-nirodha |
the cessation of suffering | 1. The third noble truth of the Buddha. 2. Vide catvāri ārya-satyāni. | ||
| दुःखनिरोधमार्ग Duḥkha-nirodha-mārga |
the path to the cessation of suffering | 1. The fourth noble truth of the Buddha. 2. Vide catvāri ārya-satyāni. 3. From this truth came the eightfold path to enlightenment. Vide ārya-aṣtanga-mārga. | ||
| दुःखानुव्यवसाय Duḥkha-anuvyavasāya |
apperception of sorrow | |||
| दुःखसमुदय Duḥkha-samudaya |
the cause and origin of suffering | 1. The second noble truth of the Buddha. 2. Vide catvāri ārya-satyāni. 3. From this truth is expounded the causal chain of existence. Vide pratityasamutpāda. | ||
| दुरागम Durāgama |
bad scripture | |||
| दूरङ्गम Dūraṅgama |
the far-going | One of the stages of bodhisattva-hood. Vide bodhi-sattva. | ||
| दुर्नीति Durniti |
knowledge which views part of an object as the whole | According to Jainism, a particular standpoint. Vide naya. | ||
| दूषण Dūṣaṇa |
refutation objection | |||
| दुष्टहेतु Duṣṭa-hetu |
defective reason | A defect in the inferential process. | ||
| द्वादशाङ्ग Dvādaśāṅga |
the twelve interdependent links in the causal chain of existence | Vide pratitya-samutpāda. | ||
| द्वैत Dvaita |
dual duality dualism | The name given to Madhvācārya's system of philosophy. It is a school of Vedānta which teaches that God, the individual souls, and the world of matter are eternally separate and real. | ||
| द्वन्द्व Dvandva |
pairs of opposites in nature | E.g., pleasure and pain, hot and cold, light and darkness, gain and loss, victory and defeat, love and hatred, etc. | ||
| द्वन्द्वमोह Dvandva-moha |
the delusion of the pairs of opposites in nature, such as pain and pleasure | |||
| द्वापरयुग Duāpara-yuga |
the third yuga among 4 yugas the bronze age | 1. The age where truth is said to stand on only two of its legs. The path to liberation in this age is said to be worship of the deity. 2. Vide yuga. | ||
| द्वेष Dveṣa |
antipathy hatred aversion | 1. One of the five types of false knowledge according to Sānkhya. 2. Vide kleša. | ||
| द्विप्रदेश Dvipradeśa |
the combination of two atoms | |||
| द्वित्व Duitva |
twoness | The concept of numbers greater than one is due to a relative oscillatory state of the mind, according to Vaiseṣika. | ||
| द्वयणुक Duyanuka |
dyad a binary molecule | Two atoms combine to generate a dyad and three dyads form a triad, which is the smallest visible substance. Vide Paramānu. | ||
| E |
||||
| एक Eka |
one unique | |||
| एकाग्र Ekāgra |
one-pointed close attention | 1. The one-pointed mind is that which is devot-ed to a single object. It is a mind filled with sattva. 2. According to Buddhism, one of the five elements which comprise meditation. 3. According to the Yoga school, it is a stage of the mind (citta) in which one concentrates steadily on an object for a long time. | ||
| एकजीव Eka-jiva |
a single self or individual | |||
| एकजीववाद Eka-jiva-vāda |
the theory that there is only one self or individual | A theory within Advaita which posits that there is but one jiva and one material body. The mani-fold world is erroneously imagined by the igno-rance of the one individual while the one personal consciousness is real. This one jiva, viz. Hiranya-garbha, is a reflection of Brahman, and all other individuals are mere semblances of individuals and to these semblances pertain bondage and liberation. | ||
| एकम्-एव-अद्वितीयम् Ekam-eva-advitīyam |
one only without a second | A great saying, mahāvākya which occurs in the Chandogya Upanisad of the Sama Veda. It denotes Brahman. | ||
| एकान्त Ekānta |
a false belief unknowingly accepted and uncritically followed | It is one of the five kinds of delusion according to Jainism. The others are: viparita, vinaya, samsśaya and ajñāna. | ||
| एकान्तभाव Ekānta-bhāva |
one-pointedness aloofness | An aspect of devotion according to Dvaita. | ||
| एकपृथक्त्व Eka-prthaktva |
distinctive separateness | |||
| एकात्मप्रत्ययसार Ekātma-pratyaya-sāra |
the essence as oneness with the Self | |||
| एकत्वभावना Ekatva-bhāvanā |
meditation. on the uniqueness of each individual | |||
| एकत्वान्यत्व Ekatvānyatva |
either this or that | |||
| एकवाक्यता Eka-vākyatā |
one meaning syntactic unity | Syntactic unity is based on a twofold relation: that of a word to a sentence (padaikavākyatā) and that of a sentence to another sentence (vākyaika-vākyatā). | ||
| एकविषय Ekaviṣaya |
the same subject | |||
| एकायन Ekāyana |
a name of Dvaita system | |||
| एकीभाव Ekibhāva |
oneness with the Absolute | |||
| एवम्भूतनय Evambhūtanaya |
the such-like standpoint | According to Jainism, the standpoint which is concerned with the performance of an actual function suggested by the etymology of a word. Thus, if one is called 'Bhima', he can be referred to by this name only when he is actually displaying strength (bhima). The word must be entirely true in mean-ing and sense to fulfil this standpoint's requirements. | ||
| G |
||||
| गगनोपमम् Gaganopamam |
similar to vacuous sky | |||
| गमक Gamaka |
pervaded indicative | |||
| गमन Gamana |
locomotion action | Vide karma. | ||
| गम्य Gamya |
pervader | |||
| गण Gana |
group | |||
| गणाचार Ganācāra |
striving for the upliftment of all An ethical code of conduct in Vīra Śaivism. Vide pañcācāra. | |||
| गणधर Ganadhara |
the leader of a group (gana) of disciples | According to Jaina legend, the eleven leader-disciples of Mahāvīra who composed the eleven Angas. | ||
| गन्ध Gandha |
smell | Vide tanmātra. | ||
| गान्धर्वशास्त्र Gāndharva-śāstra |
the scripture expounding the science of music | One of the Upa-vedas. | ||
| गाथा Gathā |
verse stanza | |||
| गति Gati |
path motion result | |||
| गतिचिन्तन Gati-cintana |
meditation on the path to the world of Brahman | Name of a chapter in the Rahasyatrayasāra of Vedāntadesika. | ||
| गौः Gauh |
Cow | |||
| गौण Gauna |
secondary implied | |||
| गौणी Gauni |
an aspect of the secondary meaning of words | 1. This type of meaning is illustrated by such sentences as: "The boy is a lion." The relation between the word 'lion' and its meaning is indirect. It is based on the similarity of the actual intended sense with the original primary sense. 2. Vide aupacārika-vrtti. | ||
| गौतम Gautama |
the founder of the Nyāya school and the author of the Nyāya-sūtra also called Akṣa-pāda | |||
| गवय Gavaya |
wild ox | Traditionally used in Indian philosophy as an example in demonstrating upamāna or comparison. | ||
| गायत्री Gāyatri |
Vedic mantra Vedic metre of twenty-four syllables | Sage Visvāmitra is the seer of the mantra. This is held to be the most sacred mantra of the Vedas. It is: om bhūr-bhuvah suvah tat saviturvareni-yam-bhargo devasya dhīmahi dhiyo yo nah pracodayāt. | ||
| घट Ghața |
pot | |||
| घटाकाश Ghatākāśa |
the ether enclosed in a pot | |||
| घटकश्रुति Ghataka-śruti |
mediatory text | Cf. abhedaśruti and bheda-śruti. | ||
| घातिकर्म Ghāti-karma |
obstructive karma | 1. According to Jainism, there are four types of obstructive karmas: comprehension - obscuring (jñānāvarana) apprehension-obscuring (darśanā-varana) feeling-producing (vedinīya) and deluding (mohaniya). 2. Vide karma. | ||
| घ्राण Ghrāna |
sense of smell | Vide jñānendriya. | ||
| घ्राणज Ghrānaja |
olfactory perception | |||
| गोचर Gocara |
object place | |||
| गोप्तृत्ववरण Goptrtva-varana |
to seek Iśvara alone as the protector | Vide prapatti. | ||
| गोत्र Gotra |
clan family lineage | 1. According to Jainism, one of the eight kinds of karma. Vide dravya-āsrava. 2. The patriarchal family to which an individual belongs. | ||
| गोत्व Gotva |
cowness | |||
| ग्रहण Grahaṇa |
apprehension | |||
| ग्राह्य Grāhya |
object of knowledge | |||
| ग्रन्थ Grantha |
treatise work book | |||
| ग्रन्थि Granthi |
knot | |||
| गृहस्थ Grhastha |
householder | 1. The second stage in the Indian social order. 2. Vide āśrama. | ||
| गुल्म Gulma |
shrubs | Vide sthāvara. | ||
| गुणः Guṇaḥ |
quality attribute characteristic excellence rope constituent subsidiary | 1. It is either composed of, or constituted of (depending on individual school's interpretations) the three aspects: sattva, which is buoyant, light, illuminating, knowledge, and happiness rajas, which is stimulating, mobile, pain, and action and tamas, which is heavy, enveloping, indifferent, and laziness. 2. According to Nyaya, it is that which has sub-stance for its substratum, has no further qualities, and is not the cause of, or concerned with conjunc-tion or disjunction. There are twenty-four qualities, some being material and others being mental: colour (rūpa), taste (rasa), odour (gandha), touch (sparśa), sound (śabda), number (sankhyā), measure (parimiti), mutual difference (prthaktva), connection (samyoga), separation (vibhāga), perception of long time (paratva), perception of short time (aparatva), heaviness (gurutva), fluidity (dravatva), viscidity (sneha), knowledge (buddhi), happiness (sukha), sorrow (duhkha), will (icchā), hatred (dvesa), effort (yatna), samskāra (which is of three types: vega, sthiti-sthāpaka, and bhāvanā), dharma and adharma. 3. According to Dvaita, it is the first product of prakṛti. It always resides in a substance. There are infinite number of qualities, mental as well as physical. Insentient entities have physical qualities while sentient beings have both physical and mental qualities. 4. According to Advaita and Visiṣțādvaita, it is an attribute of prakrti and is threefold. However, the two schools differ as to the ontological status of the gunas. 5. According to Sänkhya, guṇas, being the three constituents of prakrti (composed of sattva, rajas, and tamas), are like a rope in that they bind the individual and they are subsidiary in that they provide enjoyment for the individuals and also serve to liberate them. They are the subtle substances or cosmic constituents which evolve into all the various categories of existence. Vide chart no. 12. | ||
| गुणाश्रय Guna-āśraya |
locus of qualities | |||
| गुणगणनिधिः Gunagananidhin |
the store-house of all innumerable auspicious qualities | |||
| गुणाष्टक Gunāṣtaka |
the eightfold divine qualities of Iśvara and jīvas | A person possessing the above qualities is apahatapāpmā, vijarah, vimṛtyuh, visokah, vijighatsaḥ, apipāsaḥ, satyakāmaḥ, and satyasankalpah. | ||
| गुणस्थान Gunasthāna |
states of excellence | According to Jainism, there are fourteen stages through which an individual soul passes on its journey to spiritual perfection. They are: mithyā-drsti-, sāsādana-samyagdrsti-, miśra-, avirata-sam-yagdrṣti-, deśavirata-samyagdrsti-, pramatta-sam-yata-,apramatta-samyata-, nivrtti-būdara-samparāya-, anivṛtti-bādara-samparāya-, sūkṣma-bādara-sampa-rāya-, upaśānta-kaṣāyavītarāga-chadmastha-, kṣina-kaṣaya-vitarāga-chadmastha-, sayogi-kevali-, and ayogi-kevali-guṇasthāna. | ||
| गुणवत Guna-vrata |
ethical code of conduct | According to Jainism, it is comprised of digurata and deśāvakāśika anrthadandavrata. | ||
| गुणवृत्ति Guna-vrtti |
implied meaning through similarity | Vide lakṣaṇā. | ||
| गुप्ति Gupti |
restraints moderations | The endeavour of an individual to attain the three-fold control over himself. According to Jainism this is control over the body, mind, and speech. Vide bhāva-samvara. | ||
| गुरु Guru |
teacher preceptor great | One who removes the darkness of ignorance. | ||
| गुरुकुलवास Gurukulavāsa |
remaining at the house of the teacher | |||
| गुरुलिङ्ग Guru-linga |
a form of the formless Siva | Vide linga-sthala. | ||
| गुरुपरम्परा Guru-paramparā |
line of teachers | The Advaita lineage śloka is: nārāyaṇam padma-bhuvam vašiṣtham saktim ca tatputra-parāśarañca vyāsam śukam gaudapadam mahāntam govinda-yogin-dram-athāsya śiṣyam Śrī śaikarācāryam-athāsya padmapādañca hastūmalakañca śiṣyam tam totakam vārttikakāram-anyān-asmad-gurūn santa-tam-anato'smi. | ||
| गुरूपसत्ति Gurūpasatti |
devotion to the preceptor | |||
| गुरुत्व Gurutva |
heaviness weight greatness | According to Nyāya-Vaiscṣika, it is the non-inti-mate cause of the first downward motion of a falling substance. It is found in earth and water. | ||
| H |
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| हैतुक Haituka |
name of Naiyāyika | |||
| हर्ष Harṣa |
joy | |||
| हेतुः Hetuḥ |
reason probans middle term | 1. It is the reason or mark on the strength of which something is inferred. It must fulfil five conditions in a valid inferential process: there must exist the knowledge of the universal and invariable concomitance between the middle term and the major term it must be observed as being necessarily and unconditionally present in the minor term it must not be found where the major term is not found it must not be related to something absurd and it must not be contradicted by an equally strong middle term. 2. Nyaya holds the middle term to be of three kinds: positive and negative (anvaya-vyatireka) merely positive (kevalānvaya) and merely negative (kevala-vyatireka). Advaita only accepts merely positive middle term. 3. Vide vyāpti and pakṣa-dharmata-jñāna. | ||
| हेतूपनिबन्ध Hetūpanibandha |
antecedent reason | |||
| हेतुवाद Hetu-vāda |
the science of logic | A name of the Nyaya school. | ||
| हेतुविभक्ति Hetu-vibhakti |
one of the limbs in a tenmembered syllogism | Vide anumana. | ||
| हेत्वाभास Hetvābhāsa |
pseudo-probans semblance of reason fallacious reasoning | 1. The Nyāya school enumerates five types of fallacious reasoning due to a defective probans (hetu). These are: the reason is inconsistent or the reason strays away (savyabhicāra or anaikāntika) the reason is contradictory or an adverse reason (viruddha) the reason is contradicted by a counter inference or opposite reason (prakaranasama or satpratipaksa) the reason is unproved or an unes-tablished reason (sādhyasama or asiddha) and the reason is mistimed or inopportune (kālātīta or bādhita). 2. An inconsistent or straying reason is of three kinds: common (sādhāraṇa), uncommon (asādhārana), and non-conclusive (anupasamhārin). A common strayer is that reason which is present in a place where the subject is not present. The uncommon strayer is that reason which is present only in the subject and not present in any similar example or counter example. The non-conclusive strayer is that reason which has no affirmative or negative example. 3. The unestablished reason is of three kinds, viz., unestablished in respect of locus or abode (āśrayasiddha) unestablished in respect of itself (svarūpāsiddha) and unestablished in respect of its concomitance (vyāpyatvāsiddha). | ||
| हेत्वसिद्ध Hetvasiddha |
a logical fallacy involving the non-establishment of the reason (hetu) | Vide hetvābhāsa. | ||
| हेयोज्झित Heyojjhita |
devoid of all inauspicious qualities | An essential feature of Brahman according to the theistic systems. | ||
| हिंसा Himsā |
injury violence | |||
| हिंसोपकारिदान Hiṃsopakāridāna |
desisting from giving implements of agriculture to individuals which will lead to the killing of insects | A limb of the Jaina ethical code called anartha-dandavrata. | ||
| हीनयान Hīnayāna |
the small vehicle | A term referring to the Theravāda Buddhist schools. The two main representatives are the Sautrāntika and the Vaibhāṣika. It is called such because its disciplines are meant for the few and stresses individual enlightenment. It may be termed a realistic school. In this school one frees oneself from bondage by one's own efforts. The Hīnayāna is prevalent in Sri Lańkā, Burma and Thailand. | ||
| हिरण्यगर्भ Hiranyagarbha |
the golden egg the cosmic form of the self cosmic womb creator of the subtle universe | It is the thread-self or the subtle vesture. It is the form of all the individuals together or the only individual (vide eka-jīva-vāda). It is the seed of the universe. It is also known as sūtrātman. The Rg Veda (X. 121) says: "Hiranyagarbha arose in the beginning born, he was the one lord of things existing." | ||
| हित Hita |
means to the end | Visiṣţādvaita refers to three main aspects of philosophy: tattva (reality), hita (means), and puruṣārtha (goal of life). | ||
| ह्रस्व Hrasva |
small short | The name given to two atoms when they generate a dyad. | ||
| ह्री Hri |
modesty | One of the three consorts of Lord Viṣṇu, according to Visiṣțādvaita. | ||
| I |
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| इच्छा Icchā |
desire will | The will of Iśvara not only brings about creation and dissolution, but also is the sustainer and disposer of merit and demerit. | ||
| इच्छाशक्ति Icchā-śakti |
the power of desire | According to Śivādvaita, parā-śakti is the form of the Lord. Through his icchā-śakti, he desired "May I become many." By his jñāna-śakti he considered the means and instruments necessary for creation. By his kriyā-śakti he created the universe, which is like a picture painted on the wall of icchā-śakti. | ||
| इदम् Idam |
this | The Veda often uses this term to refer to the manifested universe. Advaita uses this term to refer to the adhisthāna of illusions. The 'this' in the perception of a snake superimposed upon a rope, is the rope which is the basis of the illusion of the snake. | ||
| ईह īha |
a stage in mati knowledge in which the location of cognition is sought | 1. According to Jainism, the individual appreciates of a visible object in this stage. 2. Vide mati. | ||
| इज्या Ijyā |
the principal worship at mid-day (as ordained in the school of Pāñcarātra āgama). | |||
| इन्द्रिय Indriya |
sense organ | 1. According to the Buddhists the senses are but orbs. 2. According to the Mimamsakas, the senses are the capacities of the orbs. 3. According to Advaita, the senses are the ins-truments of perception. 4. According to Dvaita, the senses are: the five external senses, the mind (manas), and the witness consciousness (sākṣin). 5. The five organs of knowledge are: the ear (śrotra), skin (tvak), eye (cakṣus), tongue (jihvā), and nose (ghrāna). Vide jñānendriya. 6. The five organs of action are the voice (vāk), hand (pāni), foot (pāda), organ of excretion (pāyu) and the organ of generation (upastha). Vide karmendriya. 7. According to Nyaya, a sense-organ is the seat of such contact with the mind which causes a cognition. | ||
| इन्द्रियानपेक्ष Indriya-anapekṣa |
a type of perception independent of the senses | 1. It is of two kinds: svayamsiddha and divya. 2. Vide pratyakṣa and arvācīna. | ||
| इन्द्रियनिग्रह Indriyanigraha |
sense-control | |||
| इन्द्रियार्थ Indriyārtha |
sense-objects | |||
| इन्द्रियार्थसन्निकष Indriyārtha-sannikarsa |
contact of the sense organs with objects | Vide sannikarsa. | ||
| इन्द्रियात्मवादिन् Indriyātma-vādin |
a type of Cārvāka who considers the senses as the individual | |||
| इन्द्रियसापेक्ष Indriya-sāpekṣa |
a type of perception dependent on the senses | Vide pratyaksa and arvācīna. | ||
| इरुविनैयोप्पु Iruvinai-oppu |
(Tamil) - equanimity | 1. The state of the individual in which it takes an attitude of perfect equanimity towards both righteous and sinful deeds. 2. It is called karma-sāmya in Sanskrit. | ||
| ईर्या Iryā |
an external rule of conduct in Jainism | 1. To go by well-established paths so as not to kill living entities which might be lying on the way. 2. Vide cāritra and samiti. | ||
| ईश Īsa |
Lord master | |||
| ईषण Isana |
to beg alms in the proper monastic order. | 1. According to Jainism, one of the external rules of conduct. 2. Vide caritra. | ||
| ईशित्व Isitva |
the power of absolute mastery over all physical objects | 1. One of the eight powers (siddhi). 2. Vide asta-aiśvarya. | ||
| इष्टदेवता Ista-devatā |
one's chosen deity tutelary deity | |||
| इष्टलिङ्ग Ista-linga |
a form of the formless Śiva | Vide linga-sthala. | ||
| इष्टापूर्त Istā-pūrta |
the sacrifices and digging of wells and tanks | A forerunner of the idea of karma. The term occurs in the Rg-veda | ||
| ईश्वर Iśvara |
Lord God | 1. The Divine with form (saguna-brahman) 2. According to Visiṣțādvaita, He is the Supreme Ruler and Controller. He is full of auspicious qualities. He is both transcendent and immanent. The world of animate and inanimate entities emerge from His body. He is omnipresent, omni-potent, and omniscient. He is all-merciful and by His grace, individual souls attain liberation. He is the author of the universe, both as its material and efficient causes. He manifests himself in five forms as: transcendent (para) emanations (vyūha) incar-nations (vibhava) indweller (antaryāmin) and sacred icons (arca). As para, He possesses six divine qualities: knowledge (jñāna), strength (bala), lordship (aiśvarya), potency (śakti), virility (vīrya), and splendour (tejas). 3. According to Advaita, Iśvara is Brahman as conditioned by maya. The Absolute knows no distinctions yet in relation to the world, the God-head becomes its source and ground. Iśvara is both the material and efficient cause of the world. The saguna-brahman is said to be omnipotent, omni-scient, and the creator, etc. | ||
| ईश्वरप्रणिधान Iśvara-pranidhāna |
devotion to God | 1. The cultivation of a spirit of absolute self-surrender to God in whatever one does. It has also been represented as a means of attaining samādhi and, through samādhi, kaivalya. | ||
| इति Iti |
thus | Iti is used at the end of a work to denote its conclusion. | ||
| J |
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| जड jaḍa |
inert: unconscious | According to Visiṣțādvaita, it is a substance devoid of pure sattva. It is of two types: prakrti and ākāśa. | ||
| जगत् Jagat |
the world | In Indian philosophy the world origin is traced either to a plurality of ultimate reals which are simple and atomic (as in Nyāya-Vaiseṣika) or it may be derived from a single substance which is assumed to be complex and all-pervasive (as in Sānkhya-Yoga). | ||
| जगत्प्रपञ्च Jagat-prapañca |
world appearance | |||
| जाग्रत् Jāgrat |
the waking state | Vide avasthā. | ||
| जहदजहृलक्षणा Jahad-ajahal-lakṣaṇā |
exclusive-non-exclusive implication | 1. A type of secondary implication in which part of the primary meaning of a word is given up and part of it is retained. In an identity statement, 'This is that Devadatta,' the meaning of the word 'this' means Devadatta as qualified by present time, place, etc., and the sense of the word 'that' is this same Devadatta as qualified by past time, place, etc. In this type of judgment, part of the meaning of the words 'that' and 'this' viz. 'qualified by present time' and 'qualified by past time', are rejected. 2. This method is used by the Advaitins to obtain the meaning of identity-statements, mahāvākyas, etc. 3. Vide lakṣaṇā. | ||
| जहल्लक्षणा Jahal-lakṣaṇā |
exclusive implication | 1. The implication of a sentence's meaning which is other than the primary sense as indicated by the words, but which is related to them while the primary meaning is completely given up. In the phrase, 'the village on the river', the primary meaning of the word 'river' is given up and the 'bank' which is related to the river, is implied and accepted. 2. Vide lakṣaṇā. | ||
| जैमिनी Jaimini |
founder of the Pūrva-mīmāṁsā school and author of the Pūrva-mīmāmsā-sūtra | |||
| जल Jala |
water | |||
| जल्प Jalpa |
arguing constructively as well as destructively for victory in a debate sophistry | 1. One of the sixteen categories of the Nyāya school. 2. Vide padārtha, vitandā, and chart no. 6. | ||
| जनः Janah |
the world of delight the world of the great gods man | Vide loka. | ||
| जङ्गम Jaṅgama |
moving bodies | 1. They are of four types: celestial beings (deva), human beings (manusya), animal beings (tiryak), and hell-beings (nāraki). 2. According to Vīra Śaivism, it denotes a person, endowed with knowledge, who moves from place to place preaching Vīra Śaivite ideals and guiding the devotees of Lord Śiva. | ||
| जन्म Janma |
birth | |||
| जन्मादि अस्य यतः Janmādi asya yatah |
that (is Brahman) from which (are derived) the origin, etc. of this (universe) | The second sutra of the Brahmasūtra. | ||
| जन्य Janya |
producible thing | |||
| जन्यबुद्धि Janya-buddhi |
created intellect | |||
| जन्यकृति Janya-kṛti |
originated volition | |||
| जप Japa |
the repetition of the name of God | |||
| जरामरण Jarā-maraṇa |
old age, decay, and death | 1. According to Buddhism, twelfth link in the wheel of empirical existence. Birth is its cause. 2. Vide pratitya-samutpāda. | ||
| जरायुज Jarāyuja |
womb-born beings | |||
| जातक Jātaka |
birth stories | The stories of the various lives of the Buddha on earth. It is written in Pali and forms part of the orthodox Hinayāna canon, the Sutta-pitaka. | ||
| जाति Jāti |
birth class class notions futilities specious and unavailing objections part generality universal | 1. One of the links in the wheel of empirical existence according to Buddhism. Vide pratitya-samutpāda. 2. One of the sixteen categories of the Nyāya school. In this context, it refers to specious and unavailing objections. Vide padārtha and chart no. 6. 3. According to Nyāya, the meaning of words is said to refer to class-notions. Class is defined as that which produces the notion of sameness. 4. According to Mīmāṁsā, class-character has no separate existence apart from individuals (unlike the Nyāya position which claims it does). 5. The Mīmāmsakas, the Vedāntins, and the Grammarians say that a word primarily refers to a universal. 6. The highest genus is being (sattā) according to the Nyāya school. It is called parajāti or the highest universal. The lower universals are called aparajāti. 7. It consists in the drawing of contradictory conclusion and the raising of false issues with a deliberate intention of defeating an opponent. | ||
| जय Jaya |
Victory | |||
| झान Jhāna |
(Pali) meditation | Vide dhyāna. | ||
| जिह्वा Jihvā |
tongue | |||
| जिज्ञासा Jijñāsā |
enquiry desire to know | |||
| जिन Jina |
conquering one victor | The title given to the twentyfour teachers (tirthan-karas) of the Jaina tradition. More specifically it refers to Mahāvīra, the 24th tirthankara. Disciples of a Jina are called Jainas. | ||
| जीव Jiva |
individual soul | 1. According to Jainism, the individual soul is characterized by consciousness, life, immateriality, and extension in space. Consciousness is its charac-teristic mark and consists in knowledge, insight, bliss and power. The size of the individual (soul) is the same as that of the body that it occupies expanding and contracting as the case may necessitate. It is held that there is plurality of individuals. They are of two basic kinds: station-ary and mobile. 2. According to Buddhism, there is no individual (soul) apart from a cluster of factors. The indivi-dual is a mere name for a complex of changing constituents. 3. According to Nyaya, it is a non-composite, partless, pervasive, eternal substance. There is an infinite number of individual souls. 4. According to Vaiseṣika, it is an eternal, imperceptible, all-pervading, spiritual substance. There is an infinite number of individual souls. 5. According to Sankhya, puruṣa is an eternal, immutable, conscious entity. It is non-active and has neither birth nor death. What is subject to experience and empirical changes is the phenomenal self which is a blend of purusa and mind. There is an infinite number of individual souls. 6. According to Visiṣțādvaita, individual souls are real, eternal, unborn, spiritual, have knowled-ge and are of the nature of knowledge. They are atomic in size and infinite in number. They are an inseparable part of God and dependent there-upon. They are of three types: those eternally free (nitya), those liberated (mukta), and those bound (baddha). The individual soul as know-ledge does not change but bound soul's knowledge changes. The soul's knowledge is eternal and in the state of liberation is all-knowing, but on account of empirical limitations this knowledge is diminished. The souls are both agent and enjoyer. They are a part or mode of God. Their relation is one of inseparability, with the indivi-dual soul related to and dependent upon God. | ||
| जीव-ब्रह्म-ऐक्य Jiva-brahma aikya |
the oneness of the individual soul with the Absolute | The central teaching of Advaita. | ||
| जीवन्मुक्त Jivanmukta |
liberated while living | 1. A doctrine admitted by Sānkhya, Advaita, and Śaiva Siddhānta, though with variations according to each system. The doctrine posits that an individual may be liberated even while living in a physical body. 2. According to Sānkhya, it occurs the moment there is an essential, experiential discrimination between the puruṣa and prakrti. The physical body continues due to past karma which has brought it about in the first place. When this karma subsides, through experience thereof, the physical body falls and one is then released without the body (videha-mukti). 3. According to Advaita, liberation occurs with the destruction of ignorance (avidyā). The continuance of the physical body is in no way incompatible to liberation. Before liberation, one thinks of oneself as the body. After liberation, one realises that the physical body is only an illusory appearance. If the body were real, liberation could occur only after its destruction. However, liberation is a change of perspective. Since the physical body is not real, its continued appearance or disappearance is of no consequence. Thus the Jivanmukta is one who lives in the world, but is not of it. Whether such an individual has a body or not is of no difference. 4. According to Śaiva Siddhānta, it is an individual soul which is freed from ānava-, māyā-, and karma-malas and their operations. The individual enjoys bliss even while living in an embodied state. | ||
| जीवन्मुक्ति Jivanmukti |
liberation while living | Vide jīvanmukta. | ||
| जीवन्योनि Jivanyoni |
the activity of procreation | |||
| जीवात्मन् Jivātman |
the individual self | Vide jīva. | ||
| ज्ञान Jñāna |
knowledge wisdom comprehension | 1. According to Jainism, it is the knowledge of details. 2. According to Śaiva Siddhānta, it is a path to liberation. It is the direct means and takes the individual straight to God. Its goal is union with God (sāyujуа). 3. According to Advaita, it is the ultimate means to liberation. Since it is the only thing which is opposed to ignorance (avidyā), it is the only means to release. 4. According to Nyāya-Vaiseṣika, knowledge is not only about objects but also about itself. 5. According to Mīmāṁsā, knowledge is a mode of the self. It is described as an act (kriyā) or process (vyāpāra). It is supersensible and though knowable, it is known only indirectly through inference and not directly through introspection as Nyāya-Vaiseṣika posits. It may be either mediate or immediate. 6. According to Advaita, it is a blend of a vrtti as inspired by the sāksin. The vitti element is contingent and the element of consciousness is eternal. It is divided into sāksi-jñāna and urtti-jñāna. (Vide both listed separately). It may be either mediate or immediate. The 'that' of an object is known in mediate knowledge. In imme-diate kowledge, the 'what' is also revealed. Immediate knowledge takes place when the fol-lowing conditions are fulfilled: The objec tmust be directly knowable (yogya) the object must be existent at the time there should be established a certain intimate relation between the subject and the object. 7. According to Visiṣțādvaita, knowledge is able to manifest itself and other objects unaided, but what it manifests is never for itself but always for another. Thus it can only show and cannot know. It is like light in that it exists for another and not for itself. It pertains to either individual soul (jiva) or to God (Iśvara). | ||
| ज्ञान-आभास Jñāna-ābhāsa |
erroneous cognition | |||
| ज्ञान-अभाव Jñāna-abhāva |
absence of knowledge negation of knowledge non-cognition | |||
| ज्ञान-आश्रय Jñāna-āśraya |
locus of knowledge | |||
| ज्ञान-काण्ड Jñāna-kānda |
the parts of the Veda dealing with the knowledge of Brahman | Vide karma-kānda. | ||
| ज्ञान-कर्म समुच्चय Jnana-karma-samuccaya |
the combination of knowledge and action | 1. Brahmadatta, Mandana, and others held the view that the knowledge-cum-action is the means to liberation. Advaitins like Suresvara strongly opposed this combination view as a possible means for liberation because knowledge and action are opposed to each other in three essential respects. Per their source: the former arises from a valid means of knowledge (pramāna) while the latter arises from ignorance (avidyā). Per their nature: the former illumines while the latter conceals. And per their effect: knowledge destroys ignorance, while action's results are either origination, attainment, modification or purification. 2. Generally it may be said that Pūrva-mīmāṁsā takes the position that karma is primary and know-ledge is subsidiary the Bhedābheda-vädins take the position that the two means are of equal impor-tance and Mandana takes the position that know-ledge is primary and actions are subsidiary. | ||
| ज्ञान-लक्षण Jñāna-laksana |
super-normal sense contact | 1. The contact (sannikarsa) through the cognition of an object revived in memory. It is the relation characterized by previous knowledge and it is responsible for all cases of acquired perception e.g., the sight of sandalwood is an occasion for the perception of fragrant sandal, even though there is no physical contact between the sandalwood and one's sense of smell. This is due to one's past associations with it. It is perception by compli-cation because it is based upon past experience. It is extra-ordinary perception because generally one sense organ does not perceive sensation of a different nature which usually stimulates some other sense organ. 2. Vide alaukika-pratyaksa. | ||
| ज्ञान-निवर्त्य Jñāna-nivartya |
removable by right knowledge | Vide avidyā. | ||
| ज्ञान-प्रागभाव Jñāna-prāgabhava |
prior non-existence of of knowledge | Vide abhāva. | ||
| ज्ञान-शक्ति Jñāna-śakti |
the potency or power of knowledge | 1. According to Śivadvaita, the power of know-ledge is the instrument by which the Lord consi-dered the means and instruments necessary for creation. 2. According to Kashmir Saivism, the power of knowledge is that by virtue of which the objects of creation are brought together and held to-gether in consciousness. | ||
| ज्ञान-स्वरूप Jñāna-svarupa |
the knowledge as essence | According to Advaita, one's true nature is jñāna-svarūpa. | ||
| ज्ञानता Jñānatā |
consciousness | |||
| ज्ञानावरणीय Jnānāvaraniya |
knowledge-obscuring comprehension-obscuring | 1. According to Jainism, these are obstructive (ghāti) karma particles which obscure right knowledge. They limit the individual's capacity to acquire direct knowledge (kevala-jñāna). 2. Since knowledge is of five types, there are, corresponding to them, five types of knowledge-obscuring karmas. | ||
| ज्ञानेन्द्रिय Jñanendriya |
organs of knowledge | 1. The five cognitive sense organs are the organs of knowledge. They are: the organs of hearing (śrotra), touch (tvak), sight (caksus), taste (rasana), and smell (ghrāna). 2. The Sankhya school also includes the mind (manas) as one of the sense organs. The Nyāya-Vaiseṣika also includes mind as one of the indriyas. 3. They are also referred to as the 'internal senses' as they impart knowledge from inside. | ||
| ज्ञप्ति Jñapti |
knowledge cognition | |||
| ज्ञाता Jñātā (jñātr) |
knower | |||
| ज्ञात-ज्ञापन Jñāta-jñāpana |
knowing what is already known | |||
| ज्ञातता Jñātatā |
state of being known cognizedness | |||
| ज्ञातृत्व Jñātṛtva |
being the knower | |||
| ज्ञेय Jiñeya |
knowable thing the known object of knowledge | |||
| ज्योतिः Jyotih |
light | |||
| ज्योतिषां ज्योतिः Jyotisām-jyotih |
light of lights | |||
| ज्योतिष्टोम Jyotiṣtoma |
name of a Vedic sacrifice | A variety of the agnistoma. | ||
| K |
||||
| कैंकर्य Kaiṅkarya |
spiritual service | |||
| कैवल्य Kaivalya |
aloofness alone-ness isolation | According to Sāṅkhya and Yoga, the state of liberation. It is complete detatchment from matter and from transmigration. Yoga defines it as 'when the purity of contemplation equals the purity of the individual, there is isolation...' Sāṅkhya sees it as an aloofness from prakrti and all its transfor-mations. There is no pain in this state, but there is no pleasure either. The immediate cause for this aloofness is discriminating knowledge (viveka). | ||
| कैवल्यपर Kaivalya-para |
a seeker of liberation who is desirous of the bliss of the self (ātman) or of the bliss of meditation | Vide mumuksutva. | ||
| कला Kalā |
a unit of time limited agency part | 1. It is made of thirty kāṣṭhās. Vide kāla. 2. One of the five constrictors. Vide kañcuka. 3. One of the five sheaths. Vide pañca-kañcuka. | ||
| काल Kāla |
time | 1. According to Jainism, it is a non-individual category (ajiva-dravya). It has no parts (anasti-kāya), is beginningless, and is immaterial. It is real and the auxiliary cause of change. It is of two types: absolute time (dravya-kala) and relative time (vyavahāra-kāla or samaya). 2. According to Sāṅkhya, the existance of any real time is denied. Sāṅkhya considers time as the duration taken by an atom to traverse its own unit of space. Time has no existance separate from atoms and their movements. 3. According to the Nyāya and Vaiseṣika schools, time is an all-pervading, partless substance which exists by itself. It appears as many due to its association with changes which are related to it. 4. According to Visiṣțādvaita, time is an inert substance devoid of the three gunas. It is eternal and all-pervasive. It is divided into past, present, and future. It is designated as simultaneous, immediate, long, the winking of an eye, etc. It is co-ordinate of prakrti and is comprised in Brahman, and dependent thereon. 5. According to Dvaita, it is one of the substances (dravya). It always has a beginning and it is subject to destruction. It consists of ever-flowing time-units. 6. According to the Saiva schools, it is one of the tattvas. 7. According to Advaita, time is the relation between the real Brahman and the non-real māyā. Thus time is phenomenal. 8. Vide charts no. 6, 7, 8, 9, and 10. | ||
| कालातीन Kālātīta |
mis-timed reason or probans | 1. A type of fallacious reasoning in which the reason is mis-timed or inopportune, e.g., 'sound is eternal because it is manifested through conjunction, like colour.' This inference is unsound because the reason does not coincide with the example given in the point of time. 2. Vide hetvābhāsa. | ||
| कालात्ययापदिष्ट Kālātyayāpadiṣta |
a type of fallacious inferential reasoning same as kālātīta | |||
| कलि Kali |
the last of the four yugas | Vide kaliyuga and yuga. | ||
| कालिक-सम्बन्ध Kālika-sambandha |
time relation | |||
| कालिक-विशेषणता Kalika-viśeṣanatā |
temporal attributiveness | According to the Nyāya school, time is infinite and single, yet to explain such common empirical notions as minutes, hours, days, etc., all things are posited to exist in temporal time through the relation of temporal attributiveness. | ||
| कलियुग Kali-yuga |
the dark age the iron age | The age in which truth is said to stand on only one of its four legs. The means to liberation in this age is said to be the repetition of the names of God, nāmasaikīrtana. Vide yuga. | ||
| कल्प Kalpa |
a cycle of time of an extremely long duration way method | 1. One of the six limbs of the Vedas. Vide vedāngas. 2. It is a 'day' of Brahmā and is divided into a number of lesser periods called manvantara. 3. yugas makes a mahā-yuga (or manvantara) and 1000 mahā-yugas make a half-kalpa or 4,320,000,000 years, which is the duration of one day or one night of Brahmā. Two half-kalpas make a kalpa which is One Day of Brahmā (i.e., a day and a night). | ||
| कल्पना Kalpanā |
the association of name and permanance to objects imagination presumptive knowledge assumption creation | Also called abhilāpa. | ||
| कल्पित Kalpita |
imaginary | |||
| कल्पितसंवृति Kalpita-samurti |
imaginary relative point of view | |||
| कल्याण Kalyāna |
excellence | Vide sādhana-saptaka. | ||
| कल्याणगुण Kalyāna-guna |
auspicious quality | |||
| काम Kāma |
desire pleasure | 1. One of the four values of life. It is the hedonistic or the psychological value of life. 2. Vide puruṣārtha. | ||
| कामिक Kāmika |
given to lust a Saiva Āgama | |||
| काम्यकर्म Kāmya-karma |
desire-prompted actions optional rites | Positively enjoined ritual actions prescribed for one who wishes to obtain a certain result, i.e., increase in wealth or heavan, etc. | ||
| कणाद Kanāda |
atom-eater | A name given to the founder of the Vaiseṣika school and the author of the Vaišeṣikasūtras. | ||
| चुकञ्क Kañcuka |
constrictor | The categories of kāla, niyati, rāga, vidyā, and kalā. They envelop an individual soul and constitute the limitations imposed upon it. Kāla is temporal limitation niyati is spatial limita-tion rāga is attachment vidyā is limited knowledge and kalā is limited agency. According to Kashmir Saivism, these five envelop the individual soul and thus make for its finitude. | ||
| काण्ड Kānda |
section part chapter | |||
| कपिल Kapila |
brown the red one | The name of the sage who is the author of the Sāṅkhya-śāstra and the founder of the Sāṅkhya school. It is also an epithet of the Sun. | ||
| कारकव्यापार Kārakavyāpāra |
causal operation | |||
| करण Karana |
the best cause reason origin | |||
| कारण Karana |
instrument the efficient or instrumental cause | 1. The unique or special cause through the action of which a particular effect is produced. The adherents of satkāraṇa-vāda hold that the cause alone exists and all effects are illusory appearances of the cause. 2. Sādhārana-kāranas are common causes. 3. Asādhāraṇa-kāraṇas are specific causes. 4. Samavāyi-kāraṇa is the material cause. 5. Asamavāyi-karana is that which produces its characteristics in the effect through the medium of the material cause. 6. Nyāya-Vaiseṣika, unlike the other systems which posit that all positive effects have two sets of causes (the material cause upādāna-kārana and the efficient cause nimitta-kāraṇa), says that besides the efficient cause, the material cause is taken by two causes known as samavāyi - and asa-mavāyi-kāraṇas. The samavāyi-kāraṇa is invariably a dravya and the asamavāyi-kāraṇa is a guna or karma. | ||
| कारण-चित्त Kāraṇa-citta |
the causal mind the cosmic mind | According to the Yoga school, the causal-mind is all-pervading like ether. | ||
| कारण-दोषज्ञान Kāraṇa-dosajñāna |
knowledge which is known to be faulty and defective | |||
| कारणानुपलब्धि Kāraṇānupalabdhi |
non-perception of the cause | A type of non-perception e.g, "there is no smoke here, since there is no fire." | ||
| कारण-शरीर Kāraṇa-śarīra |
causal body | 1. The sheath of bliss enveloped in ignorance, according to Advaita. 2. It is also called ānandamayakośa. 3. Vide Sarīra. | ||
| कारणविरुद्धकार्योपलब्धि Kāraṇaviruddhakāryopalabdhi |
presence of effects of opposite causes | A type of non-perception e.g., "this place is not occupied by individuals of shivering sensations for it is full of smoke." | ||
| कारणविरुद्धोपलब्धि Kāraṇaviruddhopalabdhi |
presence of opposite causes | A type of non-perception e.g., A person says: "there is no shivering through cold here," since he is near the fire. | ||
| कारिका Kārikā |
verse | Independent treatises which try to summarize the main topics of a system in a succinct manner. | ||
| कर्म Karma |
action rite deed | 1. The accumulated effect of deeds in lives, past and present. 2. All the Indian systems except the Cārvāka school accept the theory of karma in one form or the other. They agree that "As one sows, so shall one reap." That is, an action done by an indivi-dual leaves behind it some sort of potency which has the power to cause either joy or sorrow in the future according to its nature. 3. According to Jainism, it means an aggregate of extremely fine matter which is imperceptible to the senses. This matter consists of eight main types: comprehension-obscuring (jñānāvarana), apprehension-obscuring (darśanāvarana), feeling-producing (vedaniya), deluding (mohaniya), age-determining (āyus), personality-making (nāma), 22 status-determining (gotra), and power-obscuring (antarāya). The first four are obstructive (ghāti) and the rest are non-obstructive (aghāti). 4. According to Buddhism, it is the correlation between cause and consequence and the effect is conditional upon circumstances. According to the Buddha, one of the three factors viz., external stimuli, conscious motives, and unconscious motives determines karma. Though the Buddhists deny identity, they do not deny continuity. Their doctrine of karma is based on the doctrine of dependent origination. 5. According to the Yoga school, it is divided into four classes: white (śukla) actions which produce happiness black (krsṇa) actions which produce sorrow white-black (śukla-krsna) actions which produce partly happiness and partly sorrow and neither white nor black (aśukla-krsna) actions which are devoid of any pleasure or pain. 6. According to Mīmāṁsā, the Veda has action as its purport. The aim of the Veda is to prescribe certain actions and to prohibit others. Liberation or release is said to be gained through actions alone. There are obligatory actions (nitya-karma) occasional rites (naimittika-karma), and optional rites (kāmya-karma). One is enjoined to perform the first two types of actions and to refrain from the optional rites. One should also refrain from prohibited actions (pratiṣiddha-karma). By these actions one will balance one's karma and at the end of one's life, there will be no more saimsāra for that person. Release requires what-is-to-be-accomplished and the latter requires action for its accomplishment. | ||
| कर्मकाण्ड Karma-kānda |
ritual portion of the Veda | The section of the Veda dealing with actions. Also known as Pūrvakanda. | ||
| कर्मकृत Karma-krta |
action-born bodies | These are non-eternal bodies and of five types: born out of the earth (udbhijja), sweat-born (svedaja), egg-born (andaja), womb-born (jarāyuja), and those whose origin is unknown (ayonija). | ||
| कर्मलकार Karma-lakāra |
verbal suffix of the object in a sentence | |||
| कर्ममल Karma-mala |
impurity of action | |||
| कर्मसाम्य Karmasāmya |
Vide iruvinai-oppu | |||
| कर्मशरीर Karma-śarīra |
the karma matter which has accumulated around the individual self during its numberless past lives. | Vide karma according to Jainism. | ||
| कर्मेन्द्रिय Karmendriya |
organs of action | The five conative sense organs. They are the organs of speech (vāk), prehension (pāņi), movement (pāda), excretion (pāyu), and generation (upastha). | ||
| कार्पण्य Kārpanya |
meekness | Also known as ākiñcanya. Vide prapatti. | ||
| कर्ता Kartā |
agent doer | |||
| कर्तृलकार Kartr-lakāra |
verbal suffix of agency | |||
| करुणा Karunā |
compassion | 1. A type of meditation in Buddhism. One should sympathize with the sorrows of one's friends and foes alike. 2. An inherent principle embraced and protected by all Buddhas and Bodhisattvas. | ||
| कार्य Kārya |
effect product | |||
| कार्यब्रह्मन् Kārya-brahman |
Hiranyagarbha effected Brahman | |||
| कार्यचित्त Kārya-citta |
the effect mind | According to the Yoga school, as the mind associates with an individual self, it expands or con-tracts in accordance with the space of the body in question. Thus it is subject to modifications and afflictions. | ||
| कार्यकाल Kārya-kāla |
divisible time | Time as human beings experience in their ordinary empirical lives. It is changing and non-eternal. Vide kāla. | ||
| कार्यकारणभाव Kārya-kārana-bhāva |
cause and effect relation. | Unconditionality and invariability are indispensable for the cause-effect relationship. | ||
| कार्यानुपलब्धि Kāryānupalabdhi |
non-perception of the effects | For example, "there are not the causes of smoke here, for there is no smoke." Vide anupalabdhi. | ||
| कार्यपरवाक्य Kāryaparavākya |
proposition which conveys what has to be done. | |||
| कार्यतावच्छेदक Kāryatāvacchedaka |
determinant of effect | |||
| कार्यतावच्छेदकसंसर्ग Kāryatāvacchedaka-samsarga |
relation determining the effect | |||
| कार्यविरुद्धोपलब्धि Kāyaviruddhopalabdhi |
opposition of effect | A type of non-perception e.g., "there is not here the causes which can give cold since there is fire." Vide anupalabdhi. | ||
| कषाय Kaṣāya |
astringent passions | One of the five bhāva-āsravas. | ||
| काष्ठा Kāsthā |
a unit of time | 1. It is fifteen nimesas (winking of an eye). 2. Vide kāla. | ||
| कतिपयदृष्टि Katipaya-dṛṣṭi |
partial cognition | An object is only seen incompletely and at most, one at a time. | ||
| कायक्लेश Kāya-kleša |
an exrernal penance in Jainism | An absolute steadiness and fixity of the body. | ||
| काययोग Kāyayoga |
the sensation of karma particles through actions | A type of āsrava according to Jainism. Vide āsrava. | ||
| केवल Kevala |
oneness absolute alone uncompounded perfect | |||
| केवलाधिकरण Kevalādhikarana |
mere container | |||
| केवलज्ञान Kevala-jnāna |
direct knowledge immediate perception omniscience | According to Jainism, it is omniscience. It is the height of wisdom pure, perfect, and absolute. It transcends all spatial and temporal categories. It manifests itselt in the individual once all of the limiting obstructions have been removed. It is independent of the senses. It is uncontaminated by doubt, error, or delusion. | ||
| केवलकर्मकृत Kevala-karma-kṛta |
purely action-made bodies | According to Visiṣṭādvaita, these are bodies of bound individuals made out of latent predisposi-tions. Vide baddhajīva. | ||
| केवलान्वयि Kevalānvayi |
only co-presence | 1. A type of inference in which the middle term (hetu) is only co-present with the major term (sādhya) e.g., whatever is knowable is nameable. There is no negative instance possible to illustrate such a statement. 2. Vide anumana. | ||
| केवलप्रमाण Kevala-pramāna |
knowledge of an object as it is (yathārtha-jñānam kevalam) | 1. It is the form of valid knowledge in Dvaita, Corresponding to every source of knowledge, there is a mode of knowledge. Kevala-pramāna is the means by which is effected direct intuition of the objects of cognition. They reveal an object directly. It is generated by the means of valid knowledge (anupramāna), and has three forms corresponding to the three means (perception, inference, and verbal testimony). 2. It is the means by which is effected direet intuitions which are of four kinds: of ordinary persons of Yogins of Laksmi and of God. | ||
| केवलव्यतिरेकि Kevala-vyatireki |
only co-absence | 1. A type of inference in which the middle term (hetu) is only co-absent with the major terms (sādhya), there being no positive instance possible to illustrate such a statement e.g., all beings that possess animal functions have souls, can be proved only by negative examples such as chairs, tables, etc., which have no animal functions and therefore no souls. 2. Vide anumana. | ||
| खण्ड Khanda |
continent | There are nine continents in Hindu cosmology. They are: Bhārata, Kimpuruṣa, Hari, Ramyaka, Hiranyaka, Kuru, Bhadrāśva, Ketumāla and Ilāvarta. These nine constitute the Jambu-dvipa. | ||
| खन्ध Khandha |
(Pāli) vide skandha | |||
| ख्याति Khyāti |
apprehension discernment knowledge | |||
| ख्यातिवाद Khyāti-vāda |
theory of error | There are three types of theories of error: theories where the object of error is real (sat-khyāti-vāda), theorics where the object of error is unreal (asat-khyāti-vāda), and the theory where the object of error is neither real nor unreal (anirvacanīyakhyāti-vāda). Under the first group comes Yogācāra's ātma-khyāti, Nyaya'sanyathā-khyāti, Sankhya's and Prābhāhara's a-khyāti, Bhatta's Viparita-khyāti, and Rāmānuja's sat-khyati (or yathārtha-khyāti). Under the second group comes the Madhyamika's asat-khyāti and Madhva's abhinava-anyathā-khyāti. Under the last group comes Advaita's anirva-caniya-khyāti. | ||
| किञ्चिज्ज्ञ Kiñcijjña |
knowing only in parts parviscient | |||
| कीर्तन Kirtana |
singing the praises of the Lord | 1. One of the nine forms of devotion. 2. Vide bhakti. | ||
| क्लेश Klesa |
affliction passion | 1. The afflictions of the body, mind, and speech. 2. Afflictions are of five types: ignorance (avidyā), egoism (asmitā), attatchment (rāga), aversion (dvesa), and the will-to-live (abhiniveśa). | ||
| क्लिष्ट Kliṣṭa |
afflicted | When the states of the mind lead one toward passions and their satisfaction, the citta is afflicted. | ||
| क्लिष्टमन Kliṣṭa-mana |
the seed of all thought and experience afflicted mind | The afflicted mind is ignorance's first expression. The subject-object distinction is born. It is the individuation of the strorehouse consciousness (ālaya-vijñāna) according to Yogācāra Buddhism. | ||
| कोश Kosa |
sheath subtle body | The individual self is enveloped within five subtle bodies: physical (annamaya), vital (prāṇamaya), mental (manomaya), consciousness (vijñānamaya), and bliss (ānandamaya). Each sheath is within the the previous one and thus they become subtler and subtler, one within the next. Vide each koša listed separately. | ||
| क्रमः Kramaḥ |
sequential order | |||
| क्रमभाव Krama-bhāva |
invariable antecedent | One of the ways in which the reason is connected with the probandum in an inferential statement. | ||
| क्रमदृष्टि Krama-dṛṣṭi |
seeing in succession | |||
| क्रममुक्ति Krama-mukti |
attainment of liberation in stages gradual liberation | Gradual liberation in stages in which an individual goes first to the world of Brahmā, gains knowledge of Brahman there, and is liberated at the destruction of that world at the time of the great dissolution. The means prescribed for this ascent is meditation on the pranava-mantra (om). | ||
| क्रमसमुच्चय Krama-samuccaya |
sequential combination. | Vide samuccaya and jñāna-samuccaya. | ||
| क्रिया Kriyā |
action | A path or preparatory stage to liberation in Saiva Siddhanta which is characterized by acts of inti-mate service to God. It is called the path of the good son (satputra-mārga). Its goal is to attain nearness to God (sāmīpya). | ||
| क्रियापाद Kriyā-pāda |
action-denoting word | 1. According to the Mīmāṁsākas, the central element in the scripture (Veda) is verb signifying action. A sentence is meaningless without a verb and the function of a verb is to signify an action to be done. 2. That section of the āgamas which contains directions for the building of temples and the making of idols. | ||
| क्रियाशक्ति Kriyā-sakti |
power of action | 1. Lord Śiva created the universe with this power, according to Śivādvaita. 2. According to Kashmir Saivism, the principle (tattva) which is predominant in the sad-vidya-tattva and functions as its dominating influence. In this stage there is activity and movement of thought. It is responsible for the actual manifestation of objects and their relations. | ||
| क्रोधः Krodhaḥ |
anger | One of the four kaṣāyas. | ||
| कृष्ण Kṛṣṇa |
black ninth descent of Viṣṇu | According to the Yoga school, a class of karma. | ||
| कृत Kṛta |
action | |||
| कृतकत्व Kṛtakatva |
producibility artificiality | |||
| कृतयुग Kṛta-yuga |
the golden age | 1. The age when truth is said to stand on all of its four legs. The means to liberation in this age is meditation (dhyāna). 2. It is also known as the Satya-yuga. Vide yuga. | ||
| कृतिः Kṛtiḥ |
volitional effort | |||
| क्षण Kṣaṇa |
moment an extremely small portion of time | According to Sānkhya, the time taken by an atom to move its own measure of space. | ||
| क्षणिक Kṣaṇika |
existing only for one moment | |||
| क्षणिकवाद Kṣaṇika-vāda |
the theory of momentariness | The Buddhist theory that nothing continues the same for even two consecutive moments. All things not only change, but everything exists only for a moment of time. | ||
| क्षणिकविज्ञान Kṣanika-vijñāna |
momentary consciousness | |||
| क्षान्ति Kṣānti |
patience | 1. One of the ten virtues (dharmas) of Jainism. 2. In Buddhism, one of the virtues (pāramitā). | ||
| क्षायिक Kṣāyika |
the state of the individual self wherein karma is not only prevented from operating, but is annihilated | According to Jainism, from this state liberation is attained. Vide guṇa-sthāna. | ||
| क्षेत्रज्ञ Kṣetrajña |
knower of the field the individual self | |||
| क्षिप्र Ksipra |
immediate | 1. An aspect of designate time. 2. Vide kāla. | ||
| क्षिप्रता Kṣipratā |
quickness | |||
| क्षिप्त Kṣipta |
restless | A condition of the mind when it is tossed about by objects. In this state there is an excess of rajas in the mind. | ||
| क्षीराब्धि Kṣīrābdhi |
ocean of milk the abode of Viṣṇu (of vyūha form) | |||
| क्षिति Kṣiti |
earth | |||
| कुमति Kumati |
a type of perception in Jainism | 1. According to Jainism, it is a fallacious form of mati (knowledge). 2. Vide mati. | ||
| कुम्भक Kumbhaka |
retention (of the breath) | Vide prāṇāyāma. | ||
| कुश Kuśa |
one of the varieties of sacred grass (dar bha) which is used in religious rites | |||
| कुश्रुत Kuśruta |
a type of perception in Jainism | 1. According to Jainism, it is a fallacious form of Śruta knowledge. 2. Vide śruta-jñāna. | ||
| कूटस्थ Kūtastha |
immutable not subject to change Literally, "the on the summit or on the anvil". | |||
| लब्धि Labdhi |
the power of comparing or conceiving | According to Jainism, it is one of the four classes of śruta-jñāna. It stands for the stage of explana-tion which needs reference to a phenomenon with which the one under consideration is associated. | ||
| लाभः Lābhaḥ |
gain | |||
| लाघव Lāghava |
principle of parsimony or logical economy | |||
| लघिमा Laghimā |
lightness becoming buoyant | 1. One of the eight powers which enables one to rise up in the air (on the rays of the sun). 2. Vide siddhi. | ||
| लघु Laghu |
simple | |||
| लक्षण Lakṣaṇa |
definition | |||
| लक्षणा Lakṣaṇā |
secondary meaning of a word implied meaning | 1. When the primary meaning of a word does not fit in with the context, the word must be inter-preted in a secondary sense. This is classified in two ways: bare implication (kevala-lakṣaṇā) and implication by the implied (lakṣita-lakṣanā). Bare implication stands in direct relation to the expres-sed sense as in the expression, 'the hamlet on the river.' For the word 'river' there is bare implica-cation of the 'bank' which is in direct relation to the river. Implied implication has no direct rela-tion to the expressed sense, as in the example, 'the boy is a lion' the gauni type of implied implication refers to his strength. 2. A second classification of implication is divid-ed into three kinds: exclusive implication (jahal-laksana), non-exclusive implication (ajahal-laksa-nā), and exclusive-cum-non-exclusive implication (jahad-ajahal-lakṣaṇā). Jahal-laksana is where the original meaning is altogether given up and a quite new meaning is acquired. A meaning is implied other than the sense primarily implied, but which is related to the primary meaning while the primary meaning is totally rejected. In the phrase, 'the village on the river, the primary meaning of the word 'river' is rejected and the bank which is related to it, is implied. Ajahal-lakṣaṇā cognizes another sense even while includ-ing the expressed sense. The entire original mean-ing is preserved in total. The red runs' means the 'red horse runs'. The entire original meaning of 'red' is retained and the implied meaning 'horse' is added to it. Jahad-ajahal-lakṣaṇā preserves a part of the original meaning and rejects the rest. In the phrase, 'this is that Devadatta', 'this' and 'that' as they relate to Devadatta (the substrate) are accepted and as they relate to time and place, they are relinquised. (Vide each term listed sepa-ratcly.) 3. There are three essential conditions necessary in a lakṣaṇā: in the context, the primary meaning must be inapplicable there must exist some rela-tion between the primary and the actual referent of the word and either popular usage must sanc-tion the implied sense or else there must be a definite motive justifying the transfer of meaning. 4. Besides the primary and the secondary mean-ing of a word, some Grammarians also accept a suggested meaning (vyangyārtha). | ||
| लक्षणावृत्ति Laksanā-vrtti |
implied meaning | Vide lakṣaṇā and lakṣyārtha. | ||
| लक्ष्मीः Laksmih |
the consort of Lord Viṣnu | 1. According to Dvaita, one of the twenty subs-tances (dravya). While all substances are depen-dent upon the independent Lord, Laksmi is the foremost of the dependents. She is the personifi-cation of the Lord's creative energy. She is eter-nally free from samsāra and is untainted by sorrow. 2. According to Visiṣțādvaita, she is the creative energy of the Lord and the divine mother of the universe. She intercedes with God on behalf of a weak and erring humanity. 3. Vide Śrīh. | ||
| लक्ष्यः Lakṣyaḥ |
secondary | |||
| लक्ष्यलक्षणसम्बन्धज्ञान Lakṣya-lakṣana-sambandha-jñāna |
indirect indication | Knowledge of the relation between the primary meaning and the secondary meaning. | ||
| लक्ष्यार्थ Lakṣyārtha |
secondary meaning of a word | 1. It is necessarily related to the primary mean-ing of a word. 2. Vide lakṣanā. | ||
| लता Latā creeper vine |
Vide sthāvara. | |||
| लौकिक Laukika |
secular worldly normal | |||
| लौकिकवाक्य Laukika-vākya |
everyday language Sentences about empirical discourse. | |||
| लौकिकसाक्षात्कार Laukika-sākṣātkāra |
normal immediate apprehension | |||
| लौकिकविषयता Laukika-viṣayatā |
normal objectness | |||
| लय Laya |
dissolution | It is release or liberation proper according to Dvaita. | ||
| लेश्या Leśyā |
colouration | It is produced by karma particles which make the character of the individual self according to Jainism. | ||
| लीला Līlā |
play sport | 1. The cosmic play. The idea is that creation is a play of the divine, existing for no other reason than for the mere joy of it. 2. According to some of the Vedanta schools, it is the motive of creation. Some Nyāya-Vaiseṣikas and Tantrics also hold this view. | ||
| लीलाविभूति Lila-vibhuti |
the cosmic sport of Iśvara | 1. For God, the creation of the universe is mere play. Thus the act of creation is a drama under-taken by the Lord at his own sweet will. It implies a certain joy, freedom, and disinterestedness as well as implying the absolute independence of God. 2. Vide nityavibhūti. | ||
| लिङ्ग Linga |
mark indication | 1. The outward symbol of the formless Reality. The merging of the form with the formless is materially sombolized thus. It is a 'mark' of Lord Siva. Vide linga-sthala. 2. According to Vīra Saivism, its followers (Lingayats) wear a linga on their person. It represents Lord Siva and is the object of worship or adoration. 3. Vide aingatva-bodhaka-pramāṇa | ||
| लिङ्गाचार Lingācāra |
one of the five ethical codes of conduct per Vīra Śaivism | Vide pañcācāra. | ||
| लिङ्गाङ्गसामरस्य Lingāngasāmarasya |
identity in essence between the Lord (linga) and the individual self (ainga) | The final stage of liberation according to Vīra Saivism. In this stage there is unity (aikya) between the individual self and Para Siva, whercin the individual enjoys unexcellable bliss. | ||
| लिङ्गपरामर्श Linga-parāmarśa |
subsumptive reflection | Paramarśa is the ratiocinative process which makes known the fact that the mark (linga), which is ersally concomitant with the inferred character, is present in the subject. There is a correla-tion of a particular case with the universal which pervades it. The presence of fire on the hill is inferred when the particular (smoke) is observed on the hill and subsumed under the generalization involving the universal pervasion of smoke by fire. | ||
| लिङ्गशरीर Linga-śarīra |
subtle body | 1. According to Sānkhya-Yoga, what transmigrates is the subtle body consisting of the eleven organs of sense together with the intellect, egoity, and the five subtle essence of the elements. 2. Vide sūkṣma-śarīra. | ||
| लिङ्गस्थल Linga-sthala |
the worshipped form of the formless Śiva | 1. According to Vīra Śaivism, it is Śiva or Rudra, and is the object of worship/adoration. It manifests itself in six forms divided into three types: a manifestation of Siva's Being (sat) which is called bhāva-linga. This is the infinite divine and is of two types: mahā-linga and prasāda-linga. A manifestation of Siva's consciousness (cit) is called prāna-linga. This is the universal divine and is of two types: cara-linga and śiva-linga. And lastly there is a manifestation of Siva's bliss (ananda) which is called istalinga. This is the individual divine and is of two types: guru-linga and acārā-linga. Bhāva-linga is located in the causal body and is perceived by faith. Prāna-linga is located in the subtle body and is perceived by the mind. Ista-linga is located in the physical body and is perceived by the eye. There is a similar sixfold manifestation of anga-sthala which proceeds along similar lines. It is this correspondence which shows the essential identity between the individual soul and God and assists the individual soul in realizing this identity. 2. Vide chart no. 14 and anga-sthala. | ||
| लिङ्गायत Lingāyata |
a general term used to denote the community which follows the principles of Vīra Śaivism | |||
| लोभ Lobha |
greed covetousness | 1. According to Buddhism, one of the klesas. 2. According to Jainism, one of the four kaṣāyas. | ||
| लोक Loka |
world universe plane | 1. There are seven planes according to Indian lore: bhū, bhuvar-, svar-, mahar-, jano-, tapo-, and satya-loka. These planes represent the heavens or the places of vastness, light, and becoming. They are said to be located in the human body respectively as: in the feet, genitals, navel, heart, throat, between the eyebrows, and on the crest of the head. Vide cakra. 2. According to Jainism, the universe has three parts: where the gods reside (ūrdhva-loka), carth (madhya-loka), and hell (adho-loka). It is that place in which happiness and misery are experien-ced as results of virtue and vice. The perfected individual goes beyond the ūrdhva-loka, to the top of lokākāśa and remains motionless there. 3. Another list of planes includes: Brahma-loka, the abode of Brahmā Tapoloka, the abode of Virāj Janaloka, the abode of certain of Brahma's sons Mahar-loka, the abode of certain Prajāpatis Svar-loka, the paradise of Viṣnu, Siva, Indra, and Krsna Bhuvar-loka, the atmospheric sphere, and abode of the pitrs and Bhu-loka, the earth. 4. Vide tala. | ||
| लोकसङ्ग्रहव्यापार Loka-sangraha-vyāpāra |
action in the interest of world-welfare | |||
| लोकायत Lokāyata |
'restricted to the world of common experience' | A name for the Carvāka school. | ||
| M |
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| मदः Madaḥ |
pride conceit | |||
| मधुर Madhura |
sweet | One of the emotions (bhāva) representing the relationship of love towards God by the devotee. | ||
| मध्य Madhya |
middle | According to Jainism, it is the earth region. Vide loka. | ||
| माध्यमक Mādhyamaka |
middle doctrine | |||
| मध्यमपरिमाण Madhyama-parimāṇa |
the size of the individual (soul) in Jainism middling size | According to Jainism, the individual occupies the whole of the body in which it dwells, shrinking or growing accordingly as the size of the body alters. Thus, unlike other systems which hold the indivi-dual to be either atomic or all-pervasive, Jainism holds the individual to be of middling size. | ||
| मध्यमाप्रतिपद् Madhyamā-pratipad |
the middle path | 1. Tho eightfold path which serves as the central foundation of Buddhist ethics. It may be cryptically expressed as: faith (śraddhā), insight (darśana), and contemplation (bhāvanā). 2. It consists of: right views, right motivation, right speech, right action, right livelihood, right endeavour, right mindfulness, and right concentration. 3. This path avoids the extremes of self-indul-gence and self-mortification. The eight disciplines constituting the path are not successive steps for they are to be cultivated together. When followed, this path leads to nirvāṇa, here and now. 4. Vide ārya-aṣtanga-mārga. | ||
| माध्यमिक Mādhyamika |
a school of Mahāyāna Buddhism which holds that all is void (Śūnya) | 1. This school owes its foundation to Nāgārjuna. Its name is derived from the Middle Way which the Buddha taught. Nāgārjuṇa rejected the alternative standpoints of 'is' and their conjunction and disjunction. It is also known as 'Śūnya-vāda' because voidness is the ultimate reality. 2. This school excludes all conceivable predicates to reality, whether they be of existence, of non-existence, of neither existence nor non-existence, or of both existence and non-existence. Starting from the Buddha's silence over metaphysical ques-tions, Nāgārjuna demonstrated that every possible speculative standpoint is guilty of self-contradiction. 3. The school holds that all is void, without essence. Since all phenomena are embedded in the one absolute emptiness, which itself is without essence, it follows that the world of phenomena and the absolute emptiness are identical. And since nothing can be said about this emptiness without self-contradiction, the realization of this fact constitutes liberation. | ||
| मध्यस्थ Madhyastha |
one who is impartial | |||
| महाबाह्याकाश Mahā-bāhyākāśa |
unlimited external ether | |||
| महाभूत Mahā-bhūta |
the five great elements | 1. They are: ether (ākāśa), which emerges from sound (śabda), air (vāyu) which emerges from touch (sparśa), fire (tejas) which emerges from colour (rūpa), water (ap) which emerges from taste (rasa), and earth (pṛthivī) which emerges from smell (gandha). These five gross elements emerge from the subtle essences of the elements (tanmatras). 2. Vide chart no. 12. | ||
| महादेव Mahādeva |
great God | A name for Lord Śiva. | ||
| महः Mahah |
heaven the world of vastness | Vide loka. | ||
| महाकाल Mahākāla |
undivided time | |||
| महाकालिकविशेषणता Mahākālika-viśeṣaṇatā |
(relation of) temporal attributiveness | |||
| महालिङ्ग Mahā-linga |
a worshipped form of the formless Siva | Vide linga-sthala. | ||
| महान् Mahān |
great | |||
| महाप्रलय Mahā-pralaya |
final cosmic dissolution | The end of a world-age or manvantara. The end of a cosmic age or kalpa. It is usually used to designate the dissolution of a cosmic age. | ||
| महासामान्य Mahā-sāmānya |
grand generality the summum genus | |||
| महासङ्घिक Mahā-sanghika |
the great community | At the Second Council, the Buddhist community split into two groups: the Theravadins and the Mahā-sanghikas. The later were more liberal and wanted a more esoteric interpretation of the doctrine. Eventually they led to the formation of the Mahayāna school. | ||
| महत् Mahat |
the Great intellect | The first evolute of pṛakrti. It is the cosmic aspect of the intellect and along with the intellect, ego and mind, it is the cause of the entire creation. It is also called buddhi which is the psychological aspect of the intellect in individuals. It is both eternal and non-eternal. Its special function is determination. From it evolves egoity (ahankāra). Vide chart no. 12. | ||
| महातल Mahātala |
hell great plane | 1. The nether pole of bhuvar-loka. It is a region of darkness. 2. Vide tala and loka. | ||
| माहात्म्यज्ञान Māhātmya-jñāna |
knowledge of God's greatness | According to Dvaita, it is one of the steps leading to liberation. Here the individual turns towards God and begins to study scriptures. | ||
| महत्त्व Mahattva |
largeness medium dimension | |||
| महावाक्य Mahāvākya |
great saying | 1. They are the great sayings of the Upaniṣads. Traditionally they are four in number: 'prajñānam brahma' which occurs in the Aitareya Upaniṣad of the Rg Veda 'ayam ātmā brahma' which occurs in the Mandukya Upanisad of the Atharva Veda 'tat tvam asi' which occurs in the Chandogya Upani-sad of the Sama Veda and 'aham brahmāsmi' which occurs in the Brhadaranyaka Upaniṣad of the Yajur Veda. Vide each listed separately. 2. Advaita says that the mahāvākyas posit the essential identity between the individual and the Absolute. Some Advaitins say that this knowledge by itself can cause direct understanding while others hold that it is only by meditating on the meaning of the mahāvākya that causes the cogni-tion (and not the mere hearing). 3. Visiṣţādvaita also says that the mahāvākyas import is to affirm the identity of the individual with Brahman. However, unlike Advaita, the unity means that individual souls are eternal with God and not external to God. The souls and the world are real and distinct, but they are included as parts within the one Absolute. Dis-tinction is not denied, but at the same time, the organic unity of the whole is affirmed. | ||
| महाव्रत Mahā-vrata |
great vow | |||
| महायान Mahāyāna |
great vehicle | The school of Buddhism which stresses universal enlightenment. Its two main branches are the Mādhyamika and the Yogācāra. They are both idealistic schools. Unlike the Hināyāna which is atheistic and conceived of Buddha as a human being, the Mahāyāna gradually came to deify him and even developed ways to worship him as a means to liberation. | ||
| महेश्वर Maheśvara |
great God | 1. A name for Lord Siva. 2. A stage of consciousness in Vīra Śaivism. Vide sthala. | ||
| महिमा Mahimā |
extensive magnitude miracle | 1. One of the eight super-normal powers. 2. Vide siddhi. | ||
| मैत्री Maitri |
friendliness love | One of the inherent principles cultivated and protected by all Buddhas and Bodhisattvas. | ||
| मल Mala |
taint the impurity of ignorance | 1. It is of three kinds according Saiva Siddhānta: ānava, māyika, and karma. They bind the individual soul and limit its inherent qualities. They are the cause of the individual's transmigration from birth to death and death to birth. Pāśa means a rope and these three are said to be its three strands. Anava is the mula-mala and the main constraint on the individual. Karma follows the individual through births and death. Māyā is the material source for the body, instruments, world and objects of enjoyment. Anava is pratibandha. Karma is anubandha. Māyā is sambandha. 2. Śivādvaita also speaks of the three impurities that envelop the individual soul. 3. Kashmir Saivism says that the individual soul is covered with three impurities: āṇava, karma, and mayika-malas. Anava is the innate impurity of ignorance and the root cause of bondage. It is beginningless but can be destroyed. Karma-mala is the result of anava. Mayika-mala is caused by karma-mala and is the impurity of transmigratory existence. 4. Vide pāśa. | ||
| मलपरिपाक Mala-paripāka |
the individual's attainment of the stage wherein the three impurities are rendered powerless and ripe for removal | |||
| मानः Mānaḥ |
vanity pride | 1. One of the four kaṣayas according to Jainism. 2. One of the klesas according to Buddhism. | ||
| मनः Manah |
mind one of the aspects of the internal organ | 1. Mind emerges from the sattva aspect of egoity (ahankāra). 2. Mind stimulates the other senses to attend to their respective objects. Thus it is an organ of cognition and of action. It is the door-keeper to the senses. Its specific function is to explicate. 3. According Nyāya-Vaiscṣika, it is atomic and eternal. It is an instrument of knowing and is inert as any other sense. Its co-opcration is necessary for all knowledge. It exercises a double-function: it helps the self to acquire knowledge and it narrows its field to a single object or group of objects. Association with the mind is the basic cause of bondage. 4. According to Jainism, it is not a sense organ, but the organ of cognition of all objects of all the senses. It is of two types: psychical mind (bhāva) which performs the mental functions proper, and material mind (dravya) which is subtle matter compounded into the physical mind. 5. According to Dvaita and Sankhya, the mind is considered as one of the sense organs (indriya). 6. According to Mīmāṁsā, different cognitions are explained by a type of atom called manas. The mind alone brings about cognitions, aver-sions, efforts, etc., but by itself it is devoid of any qualities such as colour, smell, etc. Thus it needs the aid of the other organs to cognize these qualities. | ||
| मनःपर्याय Manah-paryāya |
telepathy thought-reading | 1. According to Jainism, it is one of the five types of knowledge. Vide chart no. 11. It is possible for saints only, as it is a refined and subtle type of knowledge. It stands for the individual's capacity to directly apprehend the modes of other minds. It is a type of vikala knowledge. 2. It is of two kinds: rju-mati and vipula-mati, which vary only in degree. | ||
| मनःशुद्धि Manah-śuddhi |
purity of the mind | According to Jainism, when the kaṣāyas are removed, there is purity of the mind. | ||
| मानः Mānaḥ |
same as pramāṇa | Vide pramāna. | ||
| मनन Manana |
reflection consideration | 1. According to Advaita, it removes the doubt of an aspirant regarding the nature of the object (prameya) to be contemplated, i.e., Brahman. Reflection is to be employed so as to get an intellec-tual conviction of the truth. It is the constant thinking of Brahman. 2. According to Advaita, the path of knowledge consists of three steps: study (śravana), reflection (manana), and contemplation (nididhyāsana). Re-flection is discovering how and why the teachings are true. The truth has been discovered by study, but now any doubts (asambhāvanā) are to be re-moved so that what has been received on trust can be made one's own. This reveals a unique feature of Advaita which posits and recognizes the value of analytical reficction. 3. Vide mukhya-antaranga-sādhana. | ||
| मानसप्रत्यक्ष Mānasa-pratyaksa |
mental perception | |||
| मानसिक Mānasika |
mental action | |||
| मानित्व Mānitva |
pride | |||
| मनोगुप्ति Mano-gupti |
equanimity of the mind | 1. According to Jainism, it is one of the external rules of conduct. Vide cāritra. It enables one to remove all false thoughts, to remain satisfied within one-self, and to hold all people to be the same. 2. Vide gupti. | ||
| मनोजन्य Mano-janya |
according to Jainism, the mind can function without the help of the sense organs Vide kevala-jñāna. | |||
| मनोमयकोश Manomaya-kośa |
the sheath of the mind the mental sheath | 1. It is part of the subtle sheath (sūkṣma-śarīra), with its patterns of desires, motives, etc., which form the complex called mind. It is the third sheath of the body composed of thought. 2. Vide kośa. | ||
| मनोवर्गण Mano-vargana |
peculiar material molecules According to Jainism, the material mind is made of subtle particles of matter. | |||
| मनोविज्ञान Manovijñāna ego consciousness mental perception |
1. A type of perception which refers to sensual knowledge in the form of parallel concepts formed after the acquisition of knowledge through the senses. This knowledge is a mental modification born of both the object as well as the consciousness. 2. According to Buddhism, the manovijñāna possesses actual discrimination as present, past and future as well as reminiscent discrimination referring only to the past. It is the ignorant mind which clings to the conception of I and not-I. | |||
| मनोयोग Mano-yoga |
sensation of karma particles through the mind | 1. According to Jainism, it is a type of asrava. Before the karma particles enter the individual soul, the latter feels a sort of sensation which is due to either the mind, the body or speech. 2. Vide kāya-yoga, vāg-yoga and āsrava. | ||
| मन्तव्य Mantavya |
what should be reflected upon | |||
| मन्त्र Mantra |
a sacred word or phrase of spiritual significance and power hymns 'that which saves the one who reflects' | 1. Along with the Brahmanas, as hymns they constitute the ritual section of the Veda (karma-kānda). 2. They are classified according to their metres: gāyatri has twenty-four syllables with nine sub-divisions uṣnik has twenty-eight syllables with eight sub-divisions anuṣtup has thirty-two syllables with seven sub-divisions prakrti has forty syllables with eight sub-divisions brhati has thirty-six syllables with nine sub-divisions tristup has forty-four syllables with ten sub-divisions jagati has forty-eight syllables with three sub-divisions atijagati has fifty-two syllables śakvari has fifty-six syllables atiśakvari has sixty syllables aṣți has sixty-four syllables dhṛti has seventy-two syllables and atidhṛti has seventy-six syllables. 3. The mantras are preserved chiefly in the Rk-and Atharva-sanhitās. 4. According to Śākta philosophy, a mantra is so called because it saves one who meditates on its significance. Each mantra has a deity (devatā). For instance, the mantra of Kali is krim of Maya is hrim, etc. 5. Mantras are of two classes: kanthika or those given expression to by the voice, and ajapa or those non-uttered mantras which are not spoken but repeated internally. | ||
| मन्त्रद्रष्टारः Mantra-drastārah |
scers of the Vedic hymns intuiting the Vedic truths | |||
| मन्त्रमहेश्वर Mantra-maheśvara |
one of the seven stages of the individual soul in Kashmir Saivism | Vide sapta-pramātr. | ||
| मनुष्य Manusya |
human being | Vide jangama. | ||
| मन्वन्तर Manvantara |
epoch | 1. One of the five topics which a Purāna should deal with. An age of Manu. Within a kalpa or cosmic age there are fourteen manvantaras. 2. Vide purāṇa. | ||
| मरण Marana |
death | Vide pratītyasamutpāda. | ||
| मार्ग Mārga |
way path | According to Śaiva Siddhānta, there are four paths: the way of the servant (dāsa-mārga with carya as the means and sālokya as the goal) the way of the son (putra-marga with kriyā as the as the means and sāmīpya as the goal) the way of the friend (sakhā-mārga with yoga as the means and. sarūpya as the goal) and beyond a path (san-marga with jñāna as the means and sāyujya as the goal). These four paths are supposed to attune the body, the sense organs, and the mind to wor-ship and union. | ||
| मास Māsa |
month | Vide kāla. | ||
| मतिः Matiḥ |
perceptual knowledge mind thought | According to Jainism, it is a type of direct, practical knowledge. It is perceptual, being caused by the senses and/or the mind. It occurs in the following order: cognition of sense data (avagraha), speculation (tha), perceptual judgment (avāya), and then retention (dhāraṇā). | ||
| मात्रा Mātrā |
mode measure prosodial instant | 1. The Omkāra is composed of the three modes, A U M and a fourth, a-mātrā, silence (turīya). Vide avastha-traya-vicāra. 2. It is the length of time required for pronouncing a short vowel. | ||
| मात्सर्य Mātsarya |
envy jealousy | |||
| मौन Mauna |
silence | |||
| मौनी Mauni |
one who silently meditates on the Self | |||
| माया Māyā |
the principle of appearance illusion marvellous power of creation | 1. The principle which shows the attributeless Absolute as having attributes. 2. According to Advaita, it is the indeterminable principle which brings about the illusory manifestation of the universe. It is the principle of illusion. It is the key concept of Advaita (vide avidyā). It is not ultimately real, nor can it function without Brahman Atman as its locus. It is the device by which the Advaitin explains how the one reality appears as many. It is the power which brings about error and has significance only at the empirical or relative level. It has six facets: it is beginningless (anādi) it is terminated by right knowledge (jñāna-nivartya) it veils and projects (āvarana and viksepa) it is indefinable (anirvacani-ya) it is of the nature of a positive existence (bhāvarūpa) and it is located either in the jiva or in Brahman. Śańkara uses the term māyā as interchangeble with avidyā. 3. According to Dvaita, it is God's power. 4. According to Visiṣțādvaita it is the mysterious power of God. Vide sapta-vidha-anupapatti for Rāmānuja's major objections to the Advaita concept of avidyā māyā. 5. According to Śaiva Siddhanta, it is the material cause of the world. It is non-conscious. It is twofold as: pure (śuddha) and impure (aśuddha). It is both a bond (pāśa) of the individual soul and that which provides the individual souls with the means, locations, and objects of enjoyment. It requires the guidance of Siva to function, though Siva does not directly operate on māyā, but only through his cit-śakti. 6. According to Vīra Śaivism, it is the name of śakti or mula-prakrti. It evolves into the pheno-menal universe. 7. According to Kashmir Śaivism, it is the power of obscuration. Its purpose is to limit the experi-ence as regards both the experiencer and what is experienced. It is a restrictor (mala) which is the impurity of transmigratory existence. It is real and a creation of the Lord. It is divided into śuddha- and aśuddha-māyā. | ||
| मायाध्वन् Māyādhvan |
impure way | 1. The impure creation (the latter thirty-one categories of Kashmir Śaivism). 2. Vide chart no. 9. | ||
| मायिकमल Māyika-mala |
the impurity of transmigratory existence | Vide mala. | ||
| मेघ Megha |
cloud | 1. The feeling that one need not hurry towards salvation as it will come in its own time. 2. Vide tuști. | ||
| मीमांसा Mimāṁsā |
literally it means 'enquiry' investigation | 1. It is short for Pūrva-mīmāṁsā, one of the sad-darsanas. 2. It is one of the six orthodox āstika schools and it primarily investigates the Vedic rites and their uses. Its main objective is to establish the authority of the Veda. 3. Jaimini is the founder and the author of the Mīmāmsā-sūtra which is the foundational work of the school, and the longest of the sūtra works. 4. The aphorisms commented on by Śabara-svāmin gave rise to two main schools of interpretation: Prabhākara's and Kumārila Bhatta's. | ||
| मीमांसक Mīmāmsaka |
a follower of the Pūrva-mīmāṁsā school of Jaimini | |||
| मिश्र Misra (sṛṣṭi) |
pure and impure (creation) | Vide śuddhāśuddha-māyā. | ||
| मिश्रसत्त्व Miśra-sattva |
matter in which all three guṇas exist | |||
| मिथ्या Mithyā |
not real neither real nor unreal illusory | According to Advaita, it has a special status as it is not the real (sat), for it is sublatable and it is not the unreal (asat), because it is percei-ved (unlike a barren woman's son or a square circle). | ||
| मिथ्यादृष्टि Mithyā-dṛṣṭi |
wrong views | |||
| मिथ्याज्ञान Mithyā-jñāna |
false knowledge false cognition | |||
| मिथ्याज्ञानवासना Mithyā-jñāna-vāsanā |
impression of false knowledge | |||
| मिथ्यात्व Mithyātva |
delusion | |||
| मिथ्योपाधि Mithyopādhi |
false limitation | |||
| म्लेच्छ Mleccha |
foreigner an alien | |||
| मोह Moha |
infatuation delusion | 1. The power to delude. A power of māyā. 2. One of the klesas according to Buddhism. 3. One of the five types of false knowledge (vipa-ryyaya) according to Sānkhya. | ||
| मोहमूल Moha-mūla |
rooted in delusion | |||
| मोहनीय Mohaniya |
delusion-producing karma | According to Jainism, they are a type of obscuring karma (ghāti). They are karmas which obscure the right attitude of the individual towards right faith and right conduct. The individual is so infatuated that it does not know right from wrong. Vide karma and ghāti. | ||
| मोक्ष Mokṣa |
liberation spiritual freedom release the final goal of human life | 1. There are two views in the Upaniṣads towards liberation. Some say it is attainable in this very life and others say that it is attainable only atfer death. Vide jīvan-mukta. 2. Mīmāṁsā says that it is achieved through karma and Vedic rites alone. It is release from action, both in the sense of action and in the sense of the fruits of one's actions. 3. Advaita says that knowledge (jñāna) is the ultimate means to release. Truly speaking release is the eternal nature of the Self (ātman) and manifests itself once ignorance is removed. It is not a new acquisition, but the realization of what eternally is. 4. Visiṣțādvaita says that devotion (bhakti) is the ultimate means to release. Karma-yoga and jñāna-yoga are aids to devotion (bhakti-yoga). Liberation is living in Vaikuntha with a non-physical body enjoying omniscience and bliss and dwelling in the presence of God. Visiṣțādvaita also recognizes total surrender (prapatti) as a means of release. 5. Dvaita says that God's grace (prasāda) is the ultimate means to release. Leading to ultimate relcase, the individual soul practises knowledge, dispassion, action, devotion, and a loving medita-tion of God, regarding oneself as His reflection. In the state of release, the individual soul remains separate from God though similar and dependent. Its personality remains in one of the four levels of graded release which Dvaita posits. Vide ananda-tāratamya. 6. Jainism says that release is the highest state of isolation in which the individual is freed from all fetters of karma particles. The means to release are right faith, right knowledge, and right conduct (vide tri-ratna). Aids to these include the mahā-vratas. 7. Buddhism says that release (nirvana) is the cradication of all craving and an overcoming of the wheel of birth and death. The means to it is the eightfold path. | ||
| मोक्षपर Mokṣa-para |
a secker of liberation | According to Visiṣțādvaita, they are of two kinds: lovers of God (bhakta) and those who have completely resigned themselves to God (prapanna). | ||
| मूढ Mūdha |
blinded delusive | When there is an excess of tamas in the mind, one becomes a victim to sleep. | ||
| मुदित Mudita |
joy happiness | |||
| मुहूर्त Muhūrta |
a unit of time | Thirty kalās. Vide kāla. | ||
| मुख्य Mukhya |
primary important main principal | |||
| मुख्यान्तरङ्गसाधन Mukhya-antaranga-sādhana |
the principal proximate aid to liberation | 1. According to Advaita, the main proximate aid to liberation consists in hearing (śravana), reflection (manana), and meditation (nididhyāsana). After an aspirant becomes qualified (vide sādhana-catuṣtaya), he should hear the Upanisadic texts from a qua-lified teacher, reflect on their truth, and contemplate upon their purport. 2. Vide śravana, manana and nididhyāsana. | ||
| मुख्यार्थ Mukhyārtha |
primary meaning abhidhā or vācyārtha | |||
| मुख्यवृत्ति Mukhya-urtti |
Primary meaning of words | |||
| मुक्त Mukta |
liberated freed | One who is liberated from bondage. | ||
| मुक्तजीव Mukta-jīva |
liberated individual soul | One of the three types of individual soul according to Visiṣtādvaita. Vide jīva. | ||
| मुक्ति Mukti |
liberation | Vide mokṣa. | ||
| मुक्तियोग्य Mukti-yogya |
individuals who are eligible for release according to Visiṣțādvaita | These are sattva-dominant individual souls which include celestial beings, sages, and advanced human beings. Vide svarūpa-traividhya. | ||
| मूल Mūla |
original primary text | |||
| मूलमल Mūla-mala |
the main constraint on the individual which is called 'impurity of ignorance' the primary impurity | The Saiva schools speak of ānava as the mula-mala. | ||
| मूलप्रकृति Mūla-prakrti |
the primordial matter root-nature | The original germ out of which matter and all forms arose and evolved. The primary cause. It is not an evolute itself, but that from which all else evolves. | ||
| मूलाविद्या Mulāvidyā |
primordial nescience | According to Advaita, the root-cause of everything in the world. | ||
| मुमुक्षु Mumuksu |
a seeker with a burning desire for liberation | According to Visiṣțādvaita, they are of two kinds: votaries of self-realization (kaivalya) and votaries of liberation (moksa). Vide kaivalya-para and mokṣa-para. | ||
| मुमुक्षुत्व Mumukṣutva |
A burning desire for liberation. | It is one of the four qualifications for a spiritual aspirant. Vide sādhana-catuṣtaya. | ||
| मुनि Muni |
sage ascetic | |||
| मुनिधर्म Muni-dharma |
the duties of an ascetic | According to Jainism, these duties include a strict observance of the great vows (maha-vrata), com-plete control over one's body, mind, and speech (gupti), and moderation (samiti). | ||
| मूर्त Mūrta |
form body | |||
| N |
||||
| नाद Nāda |
sound | According to Śākta philosophy, the first movement of śabda is called nāda-tattva. Along with bindu, they are the complements of the ultimate potency of creation. From these arise the tri-bindu or kāma-kalā, which is the root of all mantras. | ||
| नैगमनय Naigama-naya |
the universal-particular (or teleological) standpoint | 1. According to Jainism, a naya is a particular view-point or opinion. In this case, the view-point considers both the universal and the specific aspects of an entity. It signifies that the particular aspect must consider the universal aspect and vice-versa. Thus a synthesis of the two aspects is enjoined. With this, is averted asserting either absolute identity or absolute distinction. 2. Another interpretation of this standpoint is that it relates to the purpose of a given action or actions. Thus one says, "I am cooking" instead of saying, "I am cutting the vegetables, heating the water, etc." All the individual acts are controlled by a single purpose, i.e., cooking food. | ||
| नैमित्तिक Naimittika |
occasional | |||
| नैमित्तिककर्म Naimittika-karma |
occasional duties to be performed on special occasions like the full moon, new moon days, etc. | Vide karma. | ||
| नैरात्म्य Nairātmya |
non-soul no substance in anything | |||
| नैरात्म्यवाद Nairātmya-vāda |
the doctrine of no self according to Buddhism | The term 'nairātmya' is negative and tells what an object is not. Thus, there is no self-sustaining substance apart from the attributes or sense-data of any object, conscious or non-conscious. | ||
| नैष्कर्म्य Naiṣkarmya |
freedom from karma (action) and its influence | According to Advaita, disinterested and dedicated action which serves to purify the mind and thus serve as an auxiliary to liberation. | ||
| नैष्ठिकब्रह्मचारिन् Naiṣṭhika-brahmacārin |
one vowed to celibacy | |||
| नाम Nāma |
name | 1. According to Jainism, it is one of the eight main types of karma. In itself it is of one hundred and three types. They all have to do with personality-making. They are sub-divided into four groups: collective types (pinda-prakrti) individual types (pratyeya-prakrti) self-movable body (trāsa-daśaka) and immovable body (sthāvara-daśaka). 2. According to Buddhism, one of the names for the four elements (because they are objects of name). | ||
| नामधेय Nāmadheya |
a portion of the Veda whose words have the appearance of a name of an action and yet are capable of another interpretation | |||
| नामरूप Namārūpa |
name and form | 1. According to Buddhism, one link of the causal chain of dependent origination. It provides the support for the six fields of contact (āyatana) and in turn is dependent itself on consciousness (vijñāna). 'Name' is said to be the three groups (sensation, perception, and predisposition) and 'form' is the four elements and forms derived from the four elements. 2. In the Upaniṣads, the term is used in the sense of determinate forms and names as distinguished from the indeterminate indefinable reality. 3. Advaita uses the term to indicate the phenomenally existent (vyāvahārika) universe. 4. Vide pratītyasamutpāda. | ||
| नानाजीववाद Nānājīva-vāda |
the theory of the plurality of selves | |||
| नर Nara |
man | |||
| नरक Naraka |
hell | There are various hells: put - the childless hell avici hell for those awaiting reincarnation samhata for general evil-doers tāmisra - where the real gloom of hell begins rjisa where tor-ments attack kudmala the worst hell for those who will be reincarnated talatala - the bottomless pit, the eternal hell of indescribable tortures and pain for those who have no hope of reincarnation. Vide loka and tala. | ||
| नारकि Nāraki |
hell-being | Vide jangama. | ||
| नाश Nāsa |
annihilation | |||
| नास्तिक Nāstika |
atheist | 1. Those systems of Indian philosophy (Jainism, Buddhism, and Cārvāka) which neither regard the Vedas as infallible nor try to establish their own system's validity on their authority. Sometimes it is said that there are six heterodox systems in contrast to the six orthodox systems. These six nāstika systems include the Cārvāka and Jainism and Buddhism is split into its four main schools, Vaibhāṣika, Sautrāntika, Yogācāra, and Mādhyamika. 2. Vide āstika. | ||
| नास्तिकाय Nāstikaya |
non-extended real | 1. According to Jainism, time is the only substance which has no body. 2. Vide astikāya and kāla. | ||
| नवविधा भक्ति Navavidhā bhakti |
the nine forms of devotion | These are: listening to God's glory (śravana), singing God's praise (kīrtana), contemplating the Lord (smarana), worshipping the Lord's feet (pāda-sevana), worshipping the Lord (as in a image) (arcana), doing obeisance to the Lord (vandana), waiting on the Lord as a servant (dāsya), fellowship with the Lord (sakhya), and offering oneself totally to the Lord (atma-nivedana). | ||
| नय Naya |
standpoint opinion | According to Jainism, a particular opinion or view-point which does not rule out other (different) view-points is called naya. Each stand-point is a partial truth about an entity. It is the knowledge of a thing in a particular context or relationship. It may be divided into two kinds: artha-naya, and śabda-naya. Artha-naya concerned with the meaning of objects, is further sub-divided into naigama, sangraha, vyavahāra, and rjusūtra. Sabda-naya, concerned with the meaning of words is further sub-divided into śabda, samābhiruddha, and evam-bhūta. (Vide each term listed separately.) Naya has also been divided into two categories: dravya-artha, which considers an object from the stand-point of substance, and paryāyārthika-naya which considers an object from the standpoint of its modifications and conditions. The former views the manifold qualities and characteristics of an object as a unified whole, e.g., 'a book', while the latter views these aspects separately, e.g., 'paper, ink, binding, etc.' | ||
| नयाभास Nayābhāsa |
fallacy of view-point false standpoint | 1. According to Jainism, any one view-point which regards itself as absolutely true to the exclusion of all other view-points is fallacious. The Jainas regard any one view-point as but one of an infinite number of ways to view a thing. Any one view-point is true in a limited sense and under limited conditions. This idea led to the Jaina doctrine of syād-vāda. 2. Vide naya and syād-vāda. | ||
| नायन्मार Nāyanmār |
the sixty-three Saivite saints (or Nāyaṇārs) | Also known as adiyār, these saints lived and demonstrated the way of devotion to Siva. Foremost among them were: Tirujñāna-sambandhar, Tirunāvukkarasar, and Sundaramürtti Nāyanār. | ||
| नयनिश्चय Naya-niścaya |
perfect vision or knowledge of a thing in a particular context | According to Jainism, it is of two types: aśuddha-niścaya or the knowledge of an object minus its attributes and śuddha-niścaya or the knowledge of an object in its conditional stages. | ||
| नयवाद Naya-vāda |
the theory of relative pluralism in Jainism | Vide naya and nayābhāsa. | ||
| नेति नेति Neti-neti |
'not this, not this' (not such, not such) | 1. Yājñavalkya said, "The ātman is not this, not this" (Brhadaranyaka Upaniṣad, IV, v, 15). 2. The ultimate Reality cannot be described by any positive means, according to Advaita, because conceptual thought is always limited to the finite. Thus, the most appropriate way to indicate it is to say, 'not this, not this'. | ||
| नियन्ध Nibandha |
bondage composition | |||
| निदान Nidāna |
cause of disease | The method of the cause and effect relation. | ||
| निदर्शन Nidarśana |
exemplification application | One of the members of a five-membered syllogism. Vide udāharana. | ||
| निदर्शनाभास Nidarśanābhāsa |
fallacy of the example | |||
| निदिध्यासन Nididhyāsana |
meditation contemplation | 1. According to Advaita, it removes the contrary-wise tendencies of the mind. It is one of the principal aids to liberation (vide mukhya-antaranga-sādhana). 2. It is a continuous, unbroken stream of ideas of the same kind as those of Brahman. | ||
| निदिध्यासितव्य Nididhyāsitavya |
that should be meditated upon (Brahman) | |||
| निद्रा Nidrā |
sleep | According to the Yoga school, sleep is the modification of the mind (citta) which is the substratum of the knowledge of absence of any thing. Due to a preponderance of tamas in its urtti, there is no modification of waking or dreaming. However, the state is still a modification, for upon waking, one has the consciousness that he had slept well. | ||
| निगमन Nigamana |
conclusion | 1. The last member of a five-membered syllogism. It states the original thesis as having been proved e.g. 'therefore, the hill has fire.' 2. Vide anumāna. | ||
| निगन्थ Nigantha |
vide nirgrantha | |||
| निघण्टु Nighaṇṭu |
a vocabulary | |||
| निग्रहस्थान Nigraha-sthāna |
refutations vulnerable points | 1. A term relating to debates and one of the sixteen categories of the Nyaya system. It means the exposure of the opponent's argument as involv-ing self-contradiction, inconsistency, etc. by which the opponent is conclusively defeated. 2. Vide padārtha and chart no. 6. | ||
| निःसम्बोध Niḥsambodha |
indeterminate consciousness | |||
| निःश्रेयस Niḥśreyasa |
release freedom from karma salvation highest good | 1. A Vaiseṣika term for liberation. (Vide mokṣa.) It is attained through dharma. 2. According to Nyaya, it is the highest good which is attained through a knowledge of the sixteen categories. | ||
| नीज Nija |
perception without sense organs | 1. According to Jainism, it is of two types: (i) imperfect (vikala) avadhi and manaḥparyāya jñāna and (ii) perfect (sakala) or kevala-jñāna. 2. Vide pratyakṣa per Jainism. | ||
| निकाय Nikāya |
collection heap | The collection of the Buddhist sūtras are named thus. Vide chart no. 2. | ||
| निक्षेप Nikṣepa |
the study of words to see their implications | According to Jainism, its function is to analyse and understand the exact content of words in terms of meaning and usage. It has four aspects: primary (pradhāna), secondary (apradhāna), ima-gined (kalpita), and unimagined (akalpita). It is of four types: that which refers to proper names (nāma-niksepa), that which refers to the meaning of an object with reference to time (dravya-nikṣepa), that which refers to the meaning of a word (sthā-pana-nikṣepa), and that which refers to the meaning of the nature of an object (bhāva-niksepa). Also means śaraṇāgati. Vide nyāsa | ||
| नील Nila |
blue | |||
| नीळा Nilā |
one among the three consorts of Lord Viṣnu | |||
| निमेष Nimeṣa |
twinkling of an eye A unit of time. Vide kāla. | |||
| निमित्त Nimitta |
concomitant instrumental efficient | |||
| निमित्तकारण Nimitta-kārana |
the instrumental cause the efficient cause | E.g., the loom is the instrumental cause of the cloth. Vide kārana. | ||
| निराकार Nirākāra |
without form | |||
| निराकार उपयोगज्ञान Nirākāra-upayoga-jñāna |
apprehension | According to Jainism, it is one of the two types of understanding. Vide upayoga. | ||
| निरालम्बन Nirālambana |
without support | |||
| निरञ्जन Nirañjana |
without blemish | |||
| निरपेक्ष Nirapekṣa |
independent free from desire | |||
| निरतिशय Niratiśaya |
unsurpassed | |||
| निरवधिकैश्वर्य Niravadhikaiśvarya |
infinite glory | |||
| निरवद्य Niravadya |
faultless | |||
| निरवयव Niravayava |
partless | |||
| निर्बीज Nirbija |
attributeless | |||
| निर्देश Nirdesa |
definition discrimination | Discrimination is of three kinds: svabhāva-nirdeśa (natural perceptual discrimination) prayoga-nirdeśa (actual discrimination as present, past, and future) anusmrti-nirdeśa (reminiscent discrimination referr-ing only to the past). The senses only possess the first type, while the mind performs the latter two types of discrimination. | ||
| निर्ग्रन्थ Nirgrantha |
those who have been freed from fetters | 1. A name for the Jainas in early Sanskrit classical literature. 2. The Pali classics of Buddhism called the Jainas 'Nirgranthas'. | ||
| निर्गुण Nirguṇa |
attributeless devoid of qualities | |||
| निर्गुणोपासना Nirguṇopāsanā |
meditation on the attributeless Brahman | |||
| निर्हेतुककटाक्ष Nirhetuka-kaṭākṣa |
unconditioned or operative grace | Cf. sahetukakṛpā (kaṭākṣa). | ||
| निर्जरा Nirjarā |
the destruction of karma particles | According to Jainism, there are two stages in the shedding of karma particles from the individual. Bhāva-nirjarā refers to the modifications caused in the individual as a consequence of which there is a partial disappearance of karma particles. This is also of two types: avipāka or akāma-bhāva-nirjarā, wherein the particles are automatically destroyed after enjoyment, and vipāka or sakāma-bhāva-nirjarād, wherein the particles are destroyed even before enjoyment is finished. Dravya-nirjarā refers to the actual destruction of karma particles residing in the individual. | ||
| निर्माणकाय Nirmāṇa-kāya |
vide trikāya | |||
| निर्माणशक्ति Nirmāṇa-śakti |
the power to project | A power belonging to māyā. | ||
| निर्णयः Nirṇayaḥ |
decisive knowledge conclusion ascertainment | 1. One of the sixteen categories of the Nyaya system. It is the conclusion which one arrives at as a result of deliberation (tarka). 2. Vide padārtha and chart no. 6. | ||
| निरोध Nirodha |
negation cessation | 1. According to Buddhism, it is of two types: space (ākāśa) and nirvāṇa. 2. According to Sankhya, immediately before liberation occurs, the mind (citta) is in a state of cessation (nirodha). | ||
| निरुद्ध Niruddha |
restricted | |||
| निरुक्त Nirukta |
definition etymology the work of Sage Yāska. | One of the Vedangas. It consists of the science of etymology. | ||
| निरुपाधिक Nirupādhika |
unconditioned | In the theistic systems, God is called nirupādhika-bandhu (an unconditioned relative). | ||
| निरुपाधिप्रतिबिम्व Nirupādhi-pratibimba |
reflection where there is no medium | The reflection theory of the Dvaita school. | ||
| निरुपाधिशेष Nirūpādhi-śeṣa |
a state of nirvāṇa in which there is complete extinction of all impressions | |||
| निरूपक Nirūpaka |
correlating correlated | |||
| निरूपितस्वरूपधर्म Nirūpita-svarūpa-dharma |
qualities which abide in the Lord | According to Visiṣṭādvaita, they are six in number: knowledge (jñāna), strength (bala), domi-nion (aiśvarya), might (śakti), energy (vīrya), and splendour (tejas). Cf. svarūpa-nirūpaka-dharma. | ||
| निरूप्यनिरूपकसम्बन्ध Nirūpya-nirūpaka-sambandha |
the relation between the determined and the determinent | |||
| निर्वचन Nirvacana |
definite predication explanation elucidation etymological derivation | |||
| निर्वाण Nirvāṇa |
extinction perfection the Great Peace | 1. According to Buddhism, it is the goal of life. 2. According to Theravada Buddhism, it is non-conditional dharma (asamskṛta-dharma). 3. According the Hinayana, it is the eradication of the craving that causes rebirth. It is an over-coming of samsāra (the wheel of birth and death), and a final exit from the world of becoming. 4. According to the Mahāyāna, it is becoming conscious of one's own suchness. In this school, nirvāṇa equals samsāra. Its four characteristics are: bliss, permanence, freedom, and purity. 5. In the Hinayāna interpretation, nirvāṇa must be created, while according to the Mahāyāna, it is one's very essence. 6. The Mahāyāna divides nirvāṇa into active (apratisthita) and static (pratisthita). 7. It is a state of peace and the Buddha said that it is unknown, unique, uncreated, and uncultured. 8. Its two divisions nirvana in which some impressions remain due to rebirth (sopadhi-sesa) and nirvāṇa in which there is complete extinction of all impressions (nirupādhi-sesa). 9. The Yoga describes it as 'citta-vṛtti-nirodha' or the cessation of all mental activities. 10. It has been called: unborn, absolute freedom, unconditional, tathātā or suchness, unchangeable, indescribable, Dharma-kāya, non-attatchment to either being or non-being. | ||
| निर्वेदः Nirvedaḥ |
regret and repentance | There is a section, "Nirvedakārikah" in the beginning of the Ahnikakārikāḥ of Vangi Vamsesvara (Visiṣtādvaita). | ||
| निर्विचार Nirvicāra |
without enquiry | 1. When the mind concentrates on the subtle essence of the clements (tanmātra) and is one with them without any notion of their qualities, it is called this. It is a state of concentration according to the Yoga school. 2. Vide vicāra. | ||
| निर्विकल्प Nirvikalpa |
indeterminate | 1. A type of unifying concentration (samādhi). 2. A type of perception (pratyakṣa). | ||
| निर्विकल्पकप्रत्यक्ष Nirvikalpaka-pratyakṣa |
indeterminate perception or cognition of the object for the first time | 1. According to Nyāya-Vaiseṣika, it is perception of an object isolated and altogether uncharacterized. It is a preliminary cognition which is only logically deduced from a fundamental postulate of the system. All complex things are explained as the putting together of simples constituting them. However, such simples, cannot be directly cognized. 2. According to Mīmāṁsā, the knowledge which one first gains in perception is quite vague and indefinite. However, unlike the Nyaya-Vaiseṣika conception, this knowledge is not a theoretical supposition. It is part of the perception process itself and serves a purpose and can even be acted upon. 3. According to Visiṣtādvaita, perceptual experience is called nirvikalpaka when an object is experienced for the first time. According to it, all experience involves judgement and it is merely a case of primary presentation or subsequent apprehension. 4. According to the Buddhists, indeterminate perception is the only kind of perception. An object, when it is perceived, is unique and any name, universal, etc., which is added to this perception is added by the mind. 5. According to the Advaitins, indeterminate perception is knowledge which does not apprehend any relatedness of the substantive and its qualify-ing attribute. Thus it is not necessarily the first or initial perception, but any perception which is indeterminate. | ||
| निर्विकार Nirvikāra |
without transformation or change | |||
| निर्विशेष Nirviśeṣa |
without difference attributeless undifferentiated | |||
| निर्वितर्क Nirvitarka |
a concentration on objects without any notion of their names and qualities | According to the Yoga school, it is a state of concentration. | ||
| निसर्गज Niśargaja |
natural | |||
| निश्चयः Niścayaḥ |
determination resolve | |||
| निश्चयज्ञान Niścayajñāna |
determinate knowledge | |||
| निषेध Niṣedha |
negative command prohibition | According to Mīmāṁsā, it is an injunction stating what one should not do. By avoiding such actions, an individual can purify himself and become elgible for the attainment of heavenly bliss. | ||
| निष्कल Niṣkala |
partless undivided | |||
| निष्कामकर्म Niṣkāma-karma |
dedicated action disinterested action desireless action | 1. Action dedicated to the divine without any personal desire for the fruits of one's labour. It purifies the mind and is a remote auxiliary to the path of knowledge (according to Advaita). It is activity engaged in as dedication and worship. 2. Some aver that it is the central teaching of the Bhagavad-gitā. It is to act according to God's will to be a successful instrument in the divine hands through complete identity with the divine. In doing action thus, one relinquishes the desire for any fruits of such action. | ||
| निष्कम्पप्रवृत्ति Niṣkampa-pravṛtti |
unfaltering effort | |||
| निष्क्रिय Niṣkriya |
actionless | |||
| निष्फल Niṣphala |
fruitless | |||
| निष्प्रपञ्च Niṣprapañca |
trans-phenomenal acosmic view of the Absolute | |||
| निष्प्रपञ्चीकरण-नियोगवादिन् Niṣprapañci-karaṇa-niyoga-vādin |
one who believes in the theory of liberation as cosmic dissolution | |||
| निष्वभावता Niṣvabhāvatā |
devoid of nature devoid of existence | According to Buddhism, dharmas are devoid of nature. | ||
| नित्य Nitya |
permanent eternal unchanging | According to Nyāya-Vāiseṣika, the size of the atoms, ether, time, space, mind, and the self (ātman) is eternal. | ||
| नित्यधर्म Nitya-dharma |
eternal attributes (of a substance) | |||
| नित्यदोष Nitya-doṣa |
permanent defect | According to Nyāya-Vāiseṣika, there is a distinction between permanent defect (a defect, which, when rightly detected, always vitiates the probans) and occasional defect (anitya-dosa) (a defect, which, when rightly detected, vitiates the probans only under certain circumstances). | ||
| नित्यगुण Nitya-guṇa |
eternal quality | |||
| नित्यकर्म Nitya-karma |
obligatory Vedic duties categorical imperative | According to the Mimāṁsākas, they produce no specific fruits, though if these actions are not per-formed, they produce demerit or sin. This theory is denied by the Advaitins. The Advaitins claim that omission of these actions does not produce sin. Nitya-karmas are the regular rites which are to be performed daily, e.g., the daily fire-sacrifice (agni-hotra), etc. | ||
| नित्यनैमित्तिककर्म Nitya-naimittika-karma |
obligatory and occasional rites | These are two of the positive commands in the Veda. Obligatory duties are to be performed daily and do not depend upon the option of an individual. Occasional rites are rituals which should be observed on certain occasions, e.g., the ceremo-nial bath to be taken during eclipses. The performance of these two types of rites does not lead to any merit but according to the Mimamsakas, their non-performance will result in demerit. | ||
| नित्यप्राप्त Nitya-prāpta |
eternally realized | |||
| नित्यसंसारिन् Nitya-saṁsārin |
eternally transmigrating individual | 1. According to Dvaita, these are individuals who are tied down to the cycle of birth and death forever. They are rajas-dominated and can never obtain liberation. 2. Vide svarūpa-traividhyā. | ||
| नित्यशरीर Nitya-śarīra |
eternal body | According to Visiṣțādvaita, these are the bodies of God and of eternally liberated individuals | ||
| नित्यसूरि Nitya-sūri |
ever-free eternal individual | 1. According to Visiṣtādvaita and Dvaita, these are individuals which are ever-free. 2. Vide jīva. | ||
| नित्यविभूति Nitya-vibhūti |
eternal manifestation | According to Visiṣțādvaita, this is the eternal, self-luminous, immaterial, infinite realm beyond prakrti and its-three gunas. It is the 'material' out of which the bodies of Iśvara, eternals, and liberated beings are made. The five powers (śakti) of sarva, nivrtti, viśva, puruṣa, and paramesthin comprise its nature. With the aid of śuddhasattva which has only sattva characterizing it, nitya-vibhūti is a type of super-nature. It is matter without the latter's mutability. | ||
| निवर्तकानुपपत्ति Nivartaka-anupapatti |
the untenability of that which removes (i.e., knowledge) | 1. One of the seven untenables of Rāmānuja in his criticism of the Advaita concept of avidyā. 2. Vide sapta-vidha-anupapatti. | ||
| निवर्तकनान Nivartaka-jñāna |
knowledge which removes error | |||
| निवृति Nivṛtti |
negation the path of turning away from activity involution | 1. An infolding or a flowing back, inwards of that which is outwardly manifested. 2. According to the Vaiseṣika school, it is the effort to get rid of something. 3. According to the Bhagavad-gitā, duty (dharma) as taught in the Veda is two-fold: of the form of active involvement in the world (pravrtti) and the form of turning away from activity (nivrtti). It is by the latter or renunciation that one will gain liberation. 4. Vide nitya-vibhūti. | ||
| निवृत्ति-अनुपपत्ति Nivṛtti-anupapatti |
the untenability against release | 1. One of the seven untenables of Rāmānuja in his criticism of the Advita concept of avidyā. 2. Vide sapta-vidha-anupapatti. | ||
| नियम Niyama |
observance discipline | 1. The second limb of rāja-yaga which comprises five positive virtues. These are: purity (śauca), contentment (santosa), austerity (tapas), study (svādhyāya), and devotion to God (Isara-prani-dhana). 2. Vide aṣțāṇga-yoga. | ||
| नियमविधि Niyama-vidhi |
restrictive injunction | 1. This is an injunction where, when a thing could have been done in a number of ways, an order is given by the Veda restricting one to follow some definite alternative. For instance, though the chaff from the corn could be separated even by the nails, the order that 'corn should be thre-shed' restricts one to threshing ast he only accept-able action. 2. Vide vidhi. | ||
| नियमेन-आधेयत्व Niyamena-ādheyatva |
the body is defined as that which the individual (soul) controls | This is an example given to illustrate the concept of aprthak-siddhi according to Visiṣțādvaita. | ||
| नियमेन-प्रकार Niyamena-prakāra |
invariable mode | |||
| नियमेनशेषत्व Niyamena-śeṣatva |
the body is defined as that which the individual (soul) utilizes for its own ends | This is an example given to illustrate the concept of aprthak-siddhi according to Visiṣţādvaita. | ||
| नियमेन-विधेयत्व Niyamena-vidheyatva |
the body is defined as that which the individual (soul) supports | This is an example given to illustrate the concept of aprthak-siddhi according to Visiṣtādvaita. | ||
| नियाम्य Niyāmya |
controlled | |||
| नियन्ता Niyantā |
the controller | |||
| नियन्तृ Niyantr |
ruler controller | |||
| नियत Niyata |
invariable | |||
| नियतपूर्ववृत्ति Niyata-pūrva-vṛtti |
invariable antecedent | |||
| नियति Niyati |
restriction (as regards to space) | 1. According to Kashmir Saivism, this is one of the impure tattvas which envelop the individual and make for its finitude. 2. Vide pañca-kañcuka. | ||
| नियोगकार्य Niyogakārya |
what-is-to-be-accomplished as per an injunction | According to Mīmāṁsā, the Veda has niyoga as its sole purport. Advaita denies and attempts to refute this claim. | ||
| नोदन Nodana |
push upward or side motion | |||
| न्यास Nyāsa |
renunciation | |||
| न्याय Nyāya |
logic axiom logical reasoning...... | 1. An āstika school of Indian philosophy. Its founder was Gautama its vārttika-kāra was Uddyotakara and its bhāṣya-kāra was Vātsyā-yana. It is primarily a school of logic and episte-mology. It has been defined as a critique of the categories through means of valid knowledge. It is also referred to by the names, ānvīkṣiki and tarka. 2. The school holds a philosophy of logical realism. The distinctive contribution of this school was its fashioning of the tools of enquiry and its formulation of the technique of argumentation. | ||
| न्यायप्रस्थान Nyāya-prasthāna |
the Brahma-sūtra | It is so called because it sets forth the teachings of the Vedanta in a logical order. | ||
| न्यायावयव Nyāyāvayava |
component of a syllogism | |||
| O |
||||
| ओजः Ojaḥ |
vitality lustre splendour | |||
| ओम् Om |
the Word the pranava the Eternal | 1. All words are said to be but various forms of the one sound, om, according to the Upaniṣads. It represents the divine and the power of God. It is the sound-symbol for the ultimate Reality. 2. The three matrās of A, U, M represent the outer, the inner, and the superconscient states of consciousness and the waking, dream and deep sleep states respectively. And beyond these, is the modeless fourth (a-mātrā), which is the Self, according to Advaita. | ||
| ओषधि Oṣadhi |
medicinal plant | |||
| P |
||||
| पाद Pāda |
part chapter a type of significatory power of words foot | 1. Vaiśvānara, taijasa, prajñā, and turiya are the four padas of the Self as described in the Mandukya Upaniṣad. The first three are parts and the fourth is the whole. 2. It means 'a quarter', as originally it referred to the four feet of an animal. Thus, there are four parts to the Self or four parts to a verse, etc. 3. Sometimes it is used as an honorific ending, applied to form titles of individuals Pūjyapāda. e.g. 4. Vide karmendriya. | ||
| पदैकवाक्यता Padaikavākyatā |
the syntactic unity of a word to a sentence | Vide eka-vākyatā. | ||
| पदार्थ Padārtha |
category | 1. According to Jainism, there are two main categories: individual soul (jīva) and non-soul (ajiva). The individual soul is an extended, conscious, immaterial substance. The non-soul is divided into time (kāla), space (ākāśa), medium of motion (dharma), medium of rest (adharma), and matter (pudgala). All these except time are extended, non-conscious substances. Time has no parts and thus is not extended. 2. According to Nyāya, there are sixteen categories: means of valid knowledge (pramāna), objects of valid knowledge (prameya), doubt (sainśaya), purpose (prayojana), instances (dṛṣṭānta), established conclusion (siddhānta), members of a syllogism (avayava), reductio ad absurdum (tarka), arguing (jalpa), decisive knowledge (nirnaya), arguing for truth (vāda), mere destructive argument (vitanda), fallacious reasons (hetvābhāsa), quibbling (chala), specious and unavailing objections (jāti), and vulnerable points (nigraha-sthāna). 3. According to Vaiseṣika, there are seven categories: substance (dravya), quality (guna), acti-vity (karma), generality (sāmānya), particularity (viśeṣa), inherence (samavāya), and non-existence (abhūva). These are defined as: what can be known (jñeya), validly cognized (prameya), and named (abhidheya). 4. According to Sānkhya, there are two basic categories: spirit (purusa) and matter (prakrti). The former is conscious, non-active, unchanging, pure, and many. The latter is non-conscious, active, ever-changing, and one. 5. According to Prābhākara Mīmāṁsā, there are eight categories substance (dravya), quality (guna), action (karma), generality (sāmānya), de-pendence (paratantrata), potency (śakti), similarity (Śādṛśya), and number (sankhyā). 6. According to Bhatta Mīmāṁsā, there are five categories: substance (dravya), quality (guṇa), action (karma), generality (sāmānya), and non-exis-tence (abhāva). | ||
| पादसेवन Pādasevana |
worship of the Lord's feet | Vide bhakti. | ||
| पादोदक Pādōdaka |
drinking the water used to clean the guru's or the jangama's feet | 1. According to Vīra Śaivism, it is the taking of the water which is used to clean either the guru's or a jangama's feet or the water which is used to worship the linga and drinking it as sacred prasāda. It is said to purify the threefold body of a spiritual aspirant. 2. Vide aṣṭa-avarana. | ||
| पाक Pāka |
heat cooking ripening baking | |||
| पक्ष Pakṣa |
minor term subject probandum | 1. It is that in which the presence of the probandum is not known for certain and is yet to be proved e.g., the mountain is the probandum when smoke is the probans. It is the subject where the character is inferred, e.g., fire (the character) is inferred on the hill (the subject). 2. It is of two kinds: sapakṣa, a similar instance in which the probandum is known for certain, and vipaksa, a counter-example in which the non-existence of the probandum is known for certain. 3. It is one of the two factors essential in an inferential process. Not only must there be the knowledge of the universal concomitance between the mark and the predicated character, but also the observation of the mark as being present in the subject (paksa). The former is called vyāpti-jñāna and the latter is called paksa-dharmatā-jñāna. 4. It is also known as a period of time, i.e., fourteen days (a fort-night). 5. Vide pūrva-pakṣa. | ||
| पक्षाभास Pakṣābhāsa |
fallacy of the minor term or subject | |||
| पक्षधर्मताज्ञान Pakṣa-dharmatā-jñāna |
knowledge of the subject as having the mark | 1. It is one of the two factors necessary for an inferential process. It is the observation of the mark as being present in the subject. It is the minor premise or that about which the assertion has been made. It must be invariable and universal for the inference to be valid. 2. Vide linga-parāmarśa. | ||
| पञ्चभेद Pañca-bheda |
five differences | According to Dvaita, difference is fivefold: the difference between God and the individual soul between different individual souls between Gud and matter between individual souls and matter and between matter and matter itself (in its various forms). "prapañco bhedapañcakah". | ||
| पञ्चभूतविवेक Pañca-bhūta-viveka |
enquiry into the five elements | 1. The title of the second chapter of the Pañcadaśī and a method which enquires into the nature of the five elements in order to demonstrate that the Real is not the objective world which is made of the five elements. 2. According to Advaita, when all of the elements are denied, only existence (sat) remains. 3. The principle employed is: What is grosser and more external is less real then the subtler, more internal, more pervasive. As the Self is the subtlest and innermost being, it is the most sup-remely real, according to Advaita. | ||
| पञ्चाचार Pañcācāra |
five codes of conduct | 1. According to Vīra Śaivism, there are five ethical codes of conduct: one should daily worship the linga, remain strickly monotheistic, and admit all rules only on the basis of knowledge (lingācārā) one must work for one's livelihood, be righteous, and help others (sadācāra) one should see everyone as Lord Siva śivācāra) one should be humble to Lord (Siva and his devotees (bhṛtyācāra) and one should strive for the upliftment of al (ganācāra). 2. These are the disciplines necessary as aids which precede ṣaṭsthala. | ||
| पञ्चाग्निविद्या Pañcāgnividyā |
the eshatological doctrine of the five, fires taught as a form of meditation in the Chāndogya Upaniṣad. | |||
| पञ्चकञ्चुक Pañca-kañcuka |
five sheaths | According to Kashmir Śaivism, there are five categories 'kāla, niyati, rāga, vidyā, and kalā', which are called the five sheaths and which envelop the individual soul making for its finitude. The soul which is thus enveloped in the sheaths is called the puruṣa. | ||
| पञ्चकारणी Pañcakāraṇī |
five causes | There are five conditions involved in determining a causal condition they are: neither the cause nor the effect is perceived the cause is perceived in immediate succession the effect is perceived the cause disappears in immediate succession the effect disappears. | ||
| पञ्चकोशविवेक Pañca-kośa-viveka |
enquiry into the five sheaths | The title of the third chapter of the Pañcadaśi it is a method employed to demonstrate that the Self is not the psycho-physical organism. The principle employed is: what is grosser and more external is less real than the subtler, more internal, more pervasive. As the Self is the subtlest and the innermost being, it is the most sup-remely real, accordng to Advaita. | ||
| पञ्चकृत्य Pañca-kṛtya |
fivefold activity | According to Kashmir Śaivism, Siva is said to perform five actions: creation (srsti), maintenance (sthiti), dissolution (samhāra), obscuration (tiro-dhāna), and grace (anugraha). | ||
| पञ्चमहाव्रत Pañca-mahā-vrata |
the five great vows | Vide mahā-vrata. | ||
| पाञ्चरात्र Pāñcarātra |
Vaiṣṇava āgama a system be-longing to the āgama class | 1. It consists of authoratative source-books according to both Visiṣṭādvaita and Dvaita which are attributed to Lord Viṣnu. Some of the more important works include: Brhad-brahma-samhita, Išvara-samhitā, Pauṣkara-samhita, Jñānāmṛtasara-samhita, Ahirbudhnyasamhitā, and Pādmasamhitā. 2. It is a Vaiṣṇavite sect also known by the names: Nārāyaṇīya, Sättvata, Ekāntika, and Bhāgavata. They worship Vasudeva-Krsna, with his four vyūhas. | ||
| पञ्चशील Pañca-śīla |
five moral precepts | These are the five moral precepts which every Buddhist lay disciple (upāsaka) and every monk (bhiksu) must promise to observe. These five precepts are abstinence from: injuring others (prāṇātipāta), stealing (adattanādāna), incontinence (abrahmacarya), lying (mṛṣāvāda), and temperance (surā-maireya-pramāda-sthāna). | ||
| पञ्चस्कन्ध Pañca-skandha |
the five aggregates | Vide skandha. | ||
| पञ्चावयववाक्य Pañcāvayava-vākya |
a syllogism with five members | 1. These five members are: thesis (pratijñā), reason (hetu), universal proposition with example (udaharana), the application (upanaya), and the conclusion (nigamana). 2. Vide anumāna. | ||
| पञ्चीकरण Pañcikaraṇa |
quintuplication | The theory that every physical object contains all the five elements in various proportions. In the Upaniṣads there was reference only to three elements, but the Vedanta extended it to five ele-ments (vide Brahma-sūtra, II. iv. 22). Visiṣtādvaita employs this theory to explain satkhyāti. | ||
| पाणि Pāṇi |
hand | 1. One of the five organs of action. 2. Vide karmendriya. | ||
| पाप Pāpa |
sin demerit | 1. Actions which produce sorrow. 2. According to Jainism, one of the aspects of ajiva. | ||
| पापोपदेश Papopadeśa? |
desisting from advising people to engage in agriculture which leads to the killing of insects | This is a limb of anarthadaṇda, which is one of the minor duties placed upon householders within Jaina ethics. | ||
| पर Para |
higher universal beyond supreme | 1. According to Sānkhya, it is one of the nine kinds of tuṣṭi. Here it refers to the idea that no exertion towards liberation is necessary because of the troubles which come of earning one's living. 2. According to Vaiśeṣika, it is a type of guṇa representing universality. | ||
| परभक्ति Parabhakti |
supreme devotion | Supreme devotion is of five types: śānta, dāsya, sakhya, vātsalya, and mādhurya. | ||
| परब्रह्मन् Parabrahman |
the Supreme Being the divine as transcendent that which is beyond all dualities | According to Advaita, it is the supra-cosmic divine who supports with its timeless and spaceless existence, the entire cosmic manifestation of its own being in time and space. It is infinite, attribute-less, and without name and form. Vide Brahman. | ||
| पराधीनत्व Parādhinatva |
the other-dependent to be dependent upon God another-dependent | According to Visiṣṭādvaita and Dvaita, every-thing is dependent upon God "daivādhīnam jagatsarvam." | ||
| परजाति Parajāti |
highest universal | E.g., satta (being) is the 'highest universal' in the Nyāya-Vaiseṣika system. | ||
| परज्ञान Para-jñāna |
supreme knowledge | 1. It is devotion awakened by sāstraic knowledge according to Visiṣṭādvaita. 2. Vide bhakti. | ||
| पराक् Parāk |
external | |||
| पराकदृष्टि Parāk-dṛṣṭi |
outward vision | |||
| पारलौकिक Pāra-laukika |
trans-empirical | |||
| परम Parama |
highest supreme | |||
| परमभक्ति Parama-bhakti |
the quintessence of devotion | 1. According to Visiṣṭādvaita, it is an unquenchable thirst for God. 2. Vide bhakti. | ||
| परमगुरु Parama-guru |
one's teacher's teacher | Within Advaita, Gaudapāda is known as Śańkarā-cārya's parama-guru. | ||
| परमाणु Paramāṇu |
atom | 1. The minutest conceivable particle of matter which cannot be further divided. 2. According to Buddhism, it consists of the fourfold substratum of colour, smell, taste and contact. It is the minutest form of rūpa. It can-not be divided, seen, analysed, tasted or felt. Yet it is not permanent, but a mere momentary flash into being. Single atoms are called dravya-para-mānu and compound atoms are called sanghata-paramānu. Seven paramāṇus combine together to form an anu and in this form it becomes visible. 3. According to Vaiseṣika, the four elements (earth, water, fire and air) comprise the four kinds of atoms. They differ qualitatively with their respective qualities being: smell, taste, colour and touch. Yet the atoms have no parts and are non-spatial. The smallest visible substance is consti-tuted of three dyads called a tryaṇuka. Two atoms constitute a dyad (duyanuka). 4. According to Sānkhya, atoms are fivefold: ākāśa, vāyu, tejas, ap and bhūtādi. They are generated from the tanmatras. | ||
| परमपद Paramapada |
the highest abode the supreme abode (Vaikuntha) of Lord Visṇu. | It is the immaterial, self-luminous, infinite, realm of Vaikuṇṭha. | ||
| परामर्श Parāmarśa |
subsumptive reflection | 1. Understanding the minor premise in relation to the major premise is called subsumptive reflec-tion. It is the ratiocinative process which makes known the fact that the reason which is universally concomitant with the inferred character, is present in the subject. The principle involved in this process is subsumption or the correlation of a particular case with the universal pervading it. E.g., when a particular case of smoke on a hill has been perceived, the presence of fire can be inferred because the smoke is subsumed under the generalization involving the universal pervasion of smoke by fire. 2. Vide linga-parāmarśa. | ||
| परमार्थ Paramārtha |
the highest purpose or goal absolute truth real | |||
| परमार्थसत्य Paramārtha-satya |
the transcendental truth according to Mādhyamika Buddhism | |||
| पारमार्थिक Pāramārthika |
the Absolute the absolutely real | According to Advaita, it is the highest of the three levels of reality. It represents the absolute truth (Vide vyāvahārika and prātibhāsika). This term is contextual for it is used with regard to the Absolute for the purpose of distinguishing it from all else. | ||
| परमात्मन् Paramātman |
the supreme Self Brahman God | According to Sankhya, the puruṣa is called paramātman. | ||
| परम-अवधि Parama-avadhi |
a type of clairvoyance | 1. According to Jainism, in this type of clairvoyance, the range is not so limited by spatial and temporal conditions. 2. Vide avadhi. | ||
| परमेश्वर Parameśvara |
the supreme Lord Śiva | |||
| पारमिता Pāramitā |
highest ideals of spiritual perfection virtues | According to Buddhism, these virtues guide and assist the aspirant on the path to perfection. They have three stages: ideals for the worldly life, ideals for the mental life, and ideals for the spiritual life. They are six in number: dāna or charity and love šila or good behaviour kṣānti or patience virya or zeal dhyāna or meditation and prajñā or wisdom. | ||
| परंज्योति Paramjyoti |
supreme light | |||
| परम्परासम्बन्ध Paramparā-sambandha |
indirect relation | |||
| परमुक्त Paramukta |
highest liberation | 1. Individual souls completely liberated according to Śaiva Siddhānta. 2. Vide jiva per Śaiva Siddhānta. | ||
| परापर Parāpara |
one of the nine types of defects | 1. According to Sānkhya, it is the natural waste of things earned by enjoyment. 2. Vide tuṣṭi. | ||
| परार्ध Parārdha |
one thousand crores of crores | |||
| परार्थानुमान Parārtha-anumāna |
inference through the help of articulated propositions for convincing others in a debate | 1. According to Nyāya, it is one of two classes of inference. It is inference for the sake of another. This type of inference requires the formulation of the five-membered syllogism in order to arrive at a conclusion. 2. Buddhism also makes this twofold division of inference into svārtha-anumana and parārtha-anumana. 3. According to Mīmāṁsā, this type of inference only needs three members of a syllogism (pratijñā, hetu, and dṛṣṭānta). 4. Vide anumana. | ||
| परा संवित् Parā samvit |
absolute experience self-luminous knowledge | |||
| परस्पराश्रय Parasparāśraya |
reciprocal dependence | A type of logical fallacy. Vide anyonyāśraya. | ||
| परतःप्रामाण्यवाद Paratah-prāmāṇya-vāda |
the theory of extrinsic validity | 1. The theory of the Nyāya school which says that knowledge is not self-evidently valid as it arises, but becomes valid only on fulfilling certain extrinsic conditions. The conditions of validity and invalidity of knowledge are other than the conditions of knowledge itself. 2. Vide svatah-prāmānya-vāda. | ||
| परतन्त्र Paratantra |
externally valid dependent | 1. One of three types of knowledge according to Āryasangha. It is relative knowledge which exists of the mind and for philosophers. At this level, empirical phenomena are recognized to be relative and interdependent. 2. Vide parikalpita. | ||
| पारतन्त्र्य Pāratantrya |
dependence (on God) | |||
| परतस्त्व Paratastva |
extrinsicality | |||
| परतोग्राह्य Paratogrāhya |
made out extrinsically | |||
| परत्व Paratva |
a type of guna which gives rise to perception of a long duration of time and remoteness of space | According to Nyāya-Vaiseṣika, it is indicative of spatial and temporal remoteness. | ||
| परा विद्या Parā vidyā |
the higher knowledge wisdom | The Upaniṣads sometimes make a distinction between the higher and lower truth. In the Mundaka Upaniṣad, the former is the knowledge of Brahman and the latter is the knowledge of empirical things. Generally it is the supreme knowledge of the Ultimate or imperishable Reality. It is knowledge of the Self. | ||
| परिच्छिन्न Paricchinna |
finite determination | |||
| परिग्रह Parigraha |
acceptance | |||
| परिहारः Parihāraḥ |
a logical category | It is a logical category found in the Caraka-samhitā. | ||
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| परिकल्प Parikalpa |
conccive to imagine | |||
| परिकल्पित Parikalpita |
illusory imaginary | 1. One of the three types of knowledge according to Yogācāra Buddhism. Āryasangha says that this knowledge is as simple, everyday, ignorant individuals hold. At this level, what is imagined, appears as real. 2. Vide paratantra and pariniṣpanna. | ||
| परीक्षा Parikṣa |
enquiry examination | |||
| परिमाण Parimāṇa |
size quantity measure | Nyāya-Vaiseṣika divides size into: aṇu-parimāṇa, hrasva-parimāṇa, mahat-parimāṇa. They also say that the size of the atoms of space, time, ether, mind and ātman are eternal and all-pervasive. | ||
| पारिमाण्डल्य Pārimāṇdalya |
globular round atomic size | According to Nyāya-Vaiseṣika, atomic size is eternal and unchanging in itself. It is the measure of an atom. It is the smallest conceivable size. | ||
| परिमिति Parimiti |
measure size | According to Nyāya-Vaiscṣika, it is that entity of quality in things by virtue of which individuals perceive them as great or small and speak of them as such. It is one of the six classes of categories (padārtha). | ||
| परिणामः Pariṇāmaḥ |
change changing modification | |||
| परिणामवाद Pariṇāma-vāda |
transformation theory | 1. The theory that the cause is continually transforming itself into its effects. 2. According to Brahma-pariṇāma-vāda, the world is a transformation of Brahman, and according to prakṛti-pariṇāma-vāda, the world is a transformation of nature. 3. According to Sānkhya, causation is the manifestation of what is in a latent condition in the cause. That is, the effect exists already in the cause in a potential state and the causal operation only makes patent what is latent in the cause-This theory is also called satkārya-vāda. Visiṣtād-vaita also accepts this theory. 4. Śaiva Siddhānta holds the prakṛti-pariṇāma-vāda. | ||
| परिनिष्पन्न Pariniṣpanna |
Absolute | One of the three types of knowledge in Buddhism, according to Āryasangha. This is the perfect knowledge which the Buddha is said to possess. | ||
| परीषहजय Parīṣahajaya |
the ability to remain steadfast on the religious path and bear suffering while remaining such | According to Jainism, this is one of the bhāva-samvaras. It is employed to control the inrush of karma-particles into the individual. | ||
| परिसङ्ख्याविधि Parisankhyā-vidhi |
exclusive injunction | 1. One of the three classes of injunctions. When two or more things of unknown value are enjoined, one must choose according to the Scriptures. What is enjoined is already known, but not necessarily as possible alternatives. For instance, a mantra may be used in a number of places, but there are cases where it should not be used. 2. Vide vidhi. | ||
| परिशेष Pariseṣa |
elimination exclusion residue | Knowing something by means of elimination. | ||
| परिशेषमान Pariśeṣamāna |
reductio ad absurdum | A type of inference. This type consists in assert-ing 'anything' because it is already known to be so. | ||
| परिस्पन्द Parispanda |
molecular movement | |||
| परिव्राजक Parivrājaka |
one who has renounced the world a sannyāsin | |||
| परोक्ष Parokṣa |
non-perceptional indirect mediate | |||
| परोक्षज्ञान Parokṣa-jñāna |
mediate knowledge | |||
| पर्यायः Paryāyaḥ |
mode change | 1. A Jaina term applied to the changes which occur in the attributes of substances. 2. The individual (jīva) has four modes: divya, manuṣya, nārakiya, and tiryak. 3. Modes are of two kinds: dravya-paryāya, which gives a vision of unity in the diversity of modes e.g., een fruit or a ripe fruit is always fruit. This a green mode is of two kinds: samāna-jātīya-dravya-paryāya and asamāna-jātiya-dravya-paryāya. The second type of mode is jīva-paryāya. | ||
| पर्यायनय Paryāya-naya |
Vide paryāyārthika-naya | |||
| पर्यायार्थिकनय Paryāyārthika-naya |
the viewpoint of modes | 1. According to Jainism, this is the viewpoint which considers the modifications and conditions of an object. It indicates the infinite standpoints possible when Reality is analysed from the point of view of the modes it possesses. 2. It is of four types: standpoint of momentariness (rjusūtra-naya), synonyms (sabda-naya), etymological standpoint (samābhirūdha-naya), and such-like standpoint (evambhūta-naya). 3. Vide naya. | ||
| पाश Pāśa |
bond fetter | 1. Literally it means 'a rope'. It is comprised of three strands or anava, karma, and māyā. These three tie the individual soul into bondage. Anava is ignorance. It is a beginningless, positive, inert entity which causes delusion. It is the original cause of the individual's bondage. It has two powers: āvāraka-śakti and adhonyāmika-śakti. Karma is the bond forged by actions of thought, word, and deed. These produce merit and demerit which tie the individual to the wheel of birth and death. Māyā provides the individual with its bodies, instruments, and objects of experience. It creates the universe for one's advancement, though under the influence of ignorance, it is misused and becomes a fetter. 2. Vide mala. | ||
| पशु Pasu |
individual soul animal | 1. The individual soul by nature is infinite, pervasive, and omniscient according to Śaiva Siddhānta. However, due to impurities, individuals experience themselves as finite, limited, and ignor-ant. These impurities which bind the individual are three: anava, karma, and māyā (vide pāśa). 2. According to Śaiva Siddhānta, individuals are divided into three classes: sakala, pralayākala, and vijñānākala as they exist with either all three impurities, only the first two impurities, or only ānava. Individuals are infinite in number and are related to the Lord as a body is related to the soul. 3. Vide jīva. | ||
| पाशुपत Pāśupata |
a philosophical theory of one of the Saiva schools | It is one of the Saiva cults and sometimes Saiva systems are called thus because Siva is the lord of the individual. | ||
| पशुपति Paśupati |
Lord of individuals Lord Śiva | |||
| पाताल Pātāla |
hell nether world | 1. The nether pole of Bhū-loka. According to Hindu tradition, it is one of the fourteen worlds. 2. Vide tala and loka. | ||
| पति Pati |
God Lord Śiva | Śiva is the Lord of all beings and the highest Reality according to the Saiva schools. He is the only independent substance according to Śaivism. Origination, maintenance, and destruction have their origin in him, but he himself does not under-go any change. He is the unchanging ground of all that changes. He is the efficient cause of the world. He has eight qualities: independence, purity, self-knowledge, omniscience, freedom from impurities, omnipotence, bliss, and grace. He is both immanent and transcendent. He has five functions: creation (sṛṣṭi), preservation (sthiti), destruction (samhāra), obscuration (tirodhāna), and grace (anugraha). He has eight names: Rudra, Śarva, Ugra, Aśani, Bhava, Paśupati, Mahādeva and Iśāna. See also rudra and Śiva. | ||
| पटुप्रत्यय Paṭupratyaya |
vivid cognition | |||
| पौद्गल Paudgala |
made of material matter | |||
| पौरुषेय Pauruṣeya |
personal what originates from a person | |||
| पायु Pāyu |
anus organ of excretion | 1. One of the five organs of action. 2. Vide karmendriya. | ||
| फल Phala |
fruit result | |||
| फलभक्ति Phala-bhakti |
devotion which is the result of God's grace given spontaneously | Vide bhakti. | ||
| फलव्याप्यत्व Phala-vyāpyatva |
pervasion by knowledge | 1. According to Advaita, it is one of the two conditions necessary for something to be an object of knowledge. 2. Vide vytti-vyāpyatva. | ||
| फलीभूतज्ञान Phalībhūtajñāna |
resultant cognition | |||
| पीलुपाक Pilupāka |
heating of atoms | According to Vaiseṣika, it is the impact of heat upon simple atoms which decomposes duyanukas into simpler arrangements so that new characteristics or qualities may arise. There is first a disintegration into simple atoms, then change of atomic qualities, and then a final re-combination. Compare piṭharapāka. | ||
| पिण्ड Piṇda - part of the whole individual |
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| पिठरपाक Pitharapāka |
heating of molecules | According to Nyāya, heat directly affects the character of molecules and changes their qualities without effecting a change in the atoms. (Compare with pilūpaka, as this is one of the few points of difference between the later Nyaya and Vaiseṣika schools.) | ||
| पितृयान Pitryāna |
path of the ancestors or manes | The way of the Fathers in which the individual soul after death jo urneys until it once more enters a womb to be born again. | ||
| प्रभा Prabhā |
effulgence shine | |||
| प्रभाकरी Prabhākari |
illumination | Vide bodhisattva. | ||
| प्राचुर्य Prācurya |
abundance | |||
| प्रदेश Pradeśa |
extension body mode | |||
| प्रधान Pradhāna |
the originator primordial matter the original source of the material universe | Vide prakṛti. cf., "Prdhānakṣetrajñapatirguṇesah." | ||
| प्रध्वंसाभाव Pradhvaṁsābhāva |
annihilative or posterior non-existence | 1. The non-existence of a thing after it is destroyed. It has a beginning, but no end according to Nyāya. The Advaitin holds that this type of non-existence has an end also. 2. Vide abhāva. | ||
| प्रद्युम्न Pradyumna |
one of the manifestations of God | 1. He creates the universe and introduces all dharmas, according to Visiṣṭādvaita. He emanates from Saiıkarṣana and from him emanates Aniruddha. He possesses, in the highest degree, lordship and virility. He hypostatizes into Trivikrama, Vāmana, and Sridhara. 2. Vide vyūha. | ||
| प्रागभाव Prāg-abhāva |
antecedent or prior non-existence | 1. The non-existence of an object before it comes into being. It is said to be beginningless, but this non-existence obviously comes to an end when the object in question is brought into being. 2. Vide abhāva. | ||
| प्रैरणिकीप्रवृत्ति Prairaṇiki-pravṛtti |
imposed volition | |||
| प्रज्ञा Prajñā |
wisdom intuitive wisdom | 1. The intuitive wisdom or the highest knowledge, according to Mahāyāna Buddhism. 2. It is one of the six virtues of Buddhism. (Vide pāramitā). 3. The individual form of the self as the witness of the bare nescience in the state of sleep. It is also known as ānandamaya. The experiencer in deep sleep is called the prajñā when there is no determinate knowledge, but only pure bliss and pure consciousness. | ||
| प्रज्ञानं ब्रह्म Prajñānam-brahma |
'consciousness is Brahman' | A mahā-vākya (great saying) which occurs in the Aitareya Upanisad of the Rgveda. | ||
| प्रज्ञापारमिता Prajñā-pāramitā |
the highest wisdom the perfection of wisdom | It is the name of the Buddhist Scriptures of the Mahāyāna school which deal with the emptiness of all things. | ||
| प्रज्ञप्ति Prajñapti |
experience | |||
| प्राकाम्य Prākāmya |
the power by which impediments to the will power are removed | Vide aṣṭa-aiśvarya. | ||
| प्रकार Prakāra |
mode adjunct | |||
| प्रकरण Prakaraṇa |
chapter section topic | 1. It is the context. It is one of the principles by which to decide whether there obtains a sub-sidiary relation or not. 2. Vide angatva-bodhaka-pramāṇa. | ||
| प्रकरणग्रन्थ Prakaraṇa-grantha |
introductory book or manual | |||
| प्रकरणसम Prakaraṇa-sama |
similar topic or reason | 1. A logical fallacy in an inferential process in which the reason (hetu) is contradicted by a counter-inference e.g., 'sound is eternal because it is audible' is contradicted by the inference, 'sound is non-eternal because it is produced.' 2. Vide hetvābhāsa. | ||
| प्रकार-प्रकारिभाव Prakāra-prakāribhāva |
the relation between the modes and that which has modes | |||
| प्रकाश Prakāśa |
shining luminous effulgence | |||
| प्रख्या Prakhyā |
a stage of consciousness (citta) which is predominated by the sattva-guṇa and in which the tamo-guṇa remains in subordination | |||
| प्रकृष्टमहत्त्व Prakṛṣṭa-mahattva |
higher magnitude | |||
| प्रकृति Prakṛti |
primal nature | 1. According to Sānkhya, it is also called pradhana and avyakta matter is one of the two categories basic to its system. It is fundamentally active, but non-conscious. It is fundamentally one and imperceptible. It is the source of the universe and can be inferred from its effects. It is a composite of three constituents called gunas (sattva, rajas, and tamas). (Vide chart No. 12). 2. According to Visiṣṭādvaita, it is one of the six substances. Unlike in Sānkhya, the guṇas are the qualities of prakṛti and not its constituents. These qualities are inseparable from it, but not identical with it. It is inseparably related to Iśvara and dependent upon Him, unlike the independent prakṛti of Sankhya. It is the dwelling-place of the individual, and through it, of God himself. Sānkhya's prakṛti is infinite, but here it is limited above by nityavibhuti. 3. According to Advaita, it is a principle of illusion (māyā), and therefore not fundamentally real. It is a phenomenon but not a phantasm, however. 4. According to Dvaita, it is the material cause of the world and one of the twenty substances (dravya). | ||
| प्रलयः Pralayaḥ |
Periodic cosmic dissolution | 1. It is a period of repose or reabsorption. It is of three types: nitya, which is the sleep in which every effect dissolves for the time-being naimittika, which occurs at the end of a day of Brahmā and prākṛta, which occurs at the end of an epoch of Brahmā. 2. All the Indian schools except the Mīmāṁsā school accept this theory. | ||
| प्रलयकाल Pralaya-kāla |
time of dissolution | |||
| प्रलयाकल Pralayākala |
a kind of jiva | One of the seven kinds of knowers, according to Kashmir Saivism. (Vide saptapramātṛ). It is a type of individual soul which is subject to the two bonds of anava and karma. It is the individual as it exists at the time of dissolution. | ||
| प्रलयकेवलिन् Pralaya-kevalin |
a type of individual soul according to Kashmir Saivism | |||
| प्रमा Pramā |
valid knowledge trúe knowledge | 1. According to Nyāya, it is true presentational knowledge (yathārthānubhava). It is a definite and assured cognition of an object which is true and presentational in character.2. According to the Sautrāntika and Vaibhāṣika schools, it is the identity of content between a cognition and the cognitum. This is a realist view which posits that the object determines the cognition's validity. 3. According to Advaita, it is knowledge which possesses non-contradictedness (abādhita) and novelty (or sometimes just the former). 4. According to Bhātta Mīmāṁsā, it is primary and original knowledge (anadhigata). 5. According to Prābhākara Mīmāṁsā, it is immediate experience (anubhūti). 6. According to Vaiseṣika, it is the unique opera-tive cause of both true presentational knowledge and memory. 7. According to Jainism, it is immediate presentational knowledge and mediate knowledge in so far as they are true. 8. According to Visiṣṭādvaita, all knowledge is of the real. Its mark is that it is practically useful. 9. According to Sānkhya, it is knowledge not previously known (anadhigata), free from error, and above doubt. | ||
| प्रमाद Pramāda |
negligence slip | |||
| प्रमादाचारण Pramādācaraṇa |
to desist from attending the theatre, music performances, gambling, etc. | This is one limb of the Jaina ethical code anarthadaṇda. | ||
| प्रमाण Pramāṇa |
means of valid knowledge | 1. It is the instrument (karaṇa) of valid knowledge. As the cause, so the effect (mānādhīnā meya-siddhiḥ). According to each system, the number of pramānas accepted as valid will depend upon the types of knowledge that are recognized. 2. The Cārvāka school accepts perception (praty-aksa) as the only means of valid knowledge. The Buddhists and the Vaiseṣika accept perception and inference (anumāna). The Jainas, Sānkhya, Yoga, Visiṣṭādvaita, and Dvaita accept percep-tion, inference, and verbal testimony (śabda). Nyāya accepts perception, inference, verbal testimony, and comparison (upamana). The Prabhākara Mīmāṁsā school accepts perception, inference, verbal testimony, comparison, and presumption (arthāpatti). The Bhāṭṭa Mīmāṁsā and Advaita accept perception, inference, verbal testimony, comparison, presumption, and non-cognition (anupalabdhi). Śaiva Siddhānta accepts Śiva-cit-śakti as the only valid means of knowledge, though, as secondary means, it accepts the traditional first three pramāṇas. Dvaita calls the sources of valid knowledge as anu-pramāṇa kevala-pramāṇa is defined as the knowledge of an object as it is. Dvaita recognizes preception, inference, and verbal testimony as anupramāṇa. 3. According to Jainism, the means of vaild knowledge is knowledge of a thing as it is. It is direct (aparoksa), and indirect (paroksa). Direct is either practical (vyāvahārika) or other-worldly (pāramārthika). Practical is either mati or srta. Other-worldly is either kevala or vikala. Indirect is of five types: smṛti, pratyabhijñā, tarka, anumana, and agama. (vide chart no. 11). 4. According to some traditions, inclusion (sambhava), tradition (aitihya), pariśeṣa (supplement or remainder), and cestā (gesticulation) are pramāṇas. | ||
| प्रमाणमूलक Pramāṇna-mūlaka |
right knowledge | |||
| प्रामाण्य Prūmāṇya |
truth validity | |||
| प्रमाता Pramātā |
the cognizer the subject or the knower who cognizes vide tripuṭi | |||
| प्रमत्तनास्तिक Pramatta-nāstika |
erring heretic infatuated atheist | |||
| प्रमेय Prameya |
object of cognition object of knowledge | Vide tripuṭi. | ||
| प्रमिति Pramiti |
the act of cognition | Vide tripuṭi. | ||
| प्रमोद Pramoda |
seeing good in all things | According to Sāńkhya,, a type of siddhi which leads directly to the separation of prakṛti from puruṣa. | ||
| प्रमूढ Pramūdha |
ignorant | According to Sānkhya, a state of the mind (citta) revealing ignorant attatchment or instinct. | ||
| प्रमुदित Pramudita |
joy in one's activities | Vide bodhisattva. | ||
| प्राण Prāṇa |
vital air life breath vitality | 1. It is that air which is perceptible in the mouth and nostrils. Or, it is the principle of vitality in the individual organism. It is said to be all-pervading, invisible, and the life duration of all according to the latter idea. 2. The five prānas are known as: prana, apāna, vyāna, udūna, and samāna, viz. the air which rises upwards (prāna) that which moves downwards (apāna) that by which these two are held (vyāna) that which carries the grosser material of food to apana and brings the subtler material to each limb (samāna) and that which brings up or carries down what has been drunk or eaten (udāna). 3. Vide prāṇāyama. | ||
| प्राणलिङ्ग Prāṇa-linga |
a form of the formless Śiva | Vide linga-sthala. | ||
| प्राणलिङ्गिन् Prāṇa-lingin |
a stage of consciousness | Vide sthala. | ||
| प्राणमयकोश Prāṇamaya-kośa |
the sheath of vital air | 1. The second sheath encasing the body, with its instrumentality of vital airs and the nervous system. It is located within the physical sheath. It is permeated by mental, consciousness, and bliss sheaths. 2. Vide kośa. | ||
| प्रणव Praṇava |
the primeval word om onkāra | Vide om. | ||
| प्राणवादिन् Prāṇa-vādina |
type of Cārvāka who con siders the vital airs as the soul | |||
| प्राणायाम Prāṇāyama |
control of the breath | 1. One of the eight limbs of rāja-yoga. (Vide aṣṭānga-yoga). The control of the breath helps to bring the mind under control. It is the technique of regulating and restrianing the function of breathing. 2. It has three aspects: inhalation (secaka), reten-tion (kumbhaka), and exhalation (pūraka). The practice of prāṇāyāma aims at making the span of pūraka, recaka, and kumbhaka longer. There are also prāṇāyāmas for purifying the blood, vitalizing the inner organs, etc. | ||
| प्रणिधान Praṇidhāna |
the resolution to help beings to universal liberation a vow taken by a bodhisattva | |||
| प्रापक Prāpaka |
that which makes one attain an end | |||
| प्रपञ्चः Prapañcaḥ |
the world world-appearance | |||
| प्रपञ्चनाशन Prapañcanāśana |
annihilation of the world | |||
| प्रपन्न Prapanna |
the capacity of realization one who has surrendered his self to God a seeker of God | |||
| प्रपत्ति Prapatti |
complete and absolute surrender | 1. According to Visiṣṭādvaita, it is one of the means to liberation. It has six constituents: to conceive what is in conformity with the will of Išvara (ānukūlyasya sankalpa) to reject what is disagreeable to Iśvara (prātikülyasya varjanam) to have firm faith that Iśvara will save the self (rakṣiṣyatīti viśvāsa) the feeling that one is incapable to follow the prescribed path of karma, jñāna, and bhakti (kärpanya) to seek Iśvara alone as the protector (goptrtva-varanam) and to surrender oneself to Iśvara in all meekness (ātma-nikṣepa). 2. This concept points to the idea that liberation may be obtained through God's free grace. It is also called śaraṇāgati or absolute confidence in the saving grace of the Lord. 3. In this path there are no restrictions of place, time, mode, eligibility, and fruit. | ||
| प्राप्तस्य प्राप्तिः Prāptasyaprāptih |
attainment of the already attained | E.g., finding the necklace around one's neck which one thought had been lost or discovering that one is the Self when one had thought oneself to be merely the body-mind complex. | ||
| प्राप्तिः Prāptiḥ |
the power to secure whatever is desired Vide asta-aisvarya. | |||
| प्राप्य Prāpya |
that which is to be obtained | |||
| प्राप्यकारि Prāpyakāri |
the visual sense, being constituted by light, travels to the spot where visible objects happen to be, and perceives them | Except for the visual sense, most of the Indian systems save Nyaya, do not believe that the other senses go out to meet their objects. | ||
| प्रारब्ध Prārabdha |
karma-in-action | 1. That part of the accumulated effect of past deeds which has begun to take effect with the creation of the present physical body, and which is responsible for the continuance of the body even after release is attained. It is destroyed only when its force is spent. It cannot be averted, avoided, or changed, though either by knowledge or by grace, its impact can be minimized or rendered nil to the perceiver as the case may be. 2. Vide āgāmi - and sañcita karma. | ||
| प्रार्थना Prārthanā |
prayer invocation benediction | |||
| प्रसादः Prasādaḥ |
grace | 1. According to Dvaita, it is the ultimate cause of liberation. 2. According to many systems, it is the offerings which are first given to the Lord and then par-taken of. They are said to purify the taints inherent in all objects. Vide aṣṭa-āvarana. | ||
| प्रसादलिङ्ग Prasāda-linga |
one of the forms of the formless Śiva | Vide linga-sthala. | ||
| प्रसादि Prasādi |
state of consciousness | Vide sthala. | ||
| प्रसङ्गः Prasaṅgaḥ |
a method of argument employed only with the view in mind of destroying reductio ad absurdum | This is a method employed by the Mādhyamika system to expose the inner contradictions inherent in any one particular philosophical position. | ||
| प्रसङ्ख्यान Prasankhyāna |
continued meditation | As a meditation theory (prasainkhyāna-vāda), it was espoused by Mandana positing that the Vedas enjoin both the performance of prescribed acts and meditation on Brahman as the means to libera-tion. He believed that meditation is necessary to get a direct and immediate knowledge of Brahman. | ||
| प्रसारण Prasārana |
expansion | Vide karma. | ||
| प्रसिद्ध Prasiddha |
well-known well-established | According to Advaita, avidyā is well-known but not established by means of valid knowledge (pramānāsiddha). | ||
| प्रसिद्धवृत्ति Prasiddha-vṛtti |
primary meaning | Vide mukhya-vṛtti. | ||
| प्रस्थानत्रय Prasthāna-traya |
the triple canon (of Vedānta) | It consists of the Upaniṣads, the Bhagavad-gitā, and the Brahma-sutra. These works form the Śruti, the smrti, and the nyaya-prasthanas of Vedānta, and teach the same doctrine. | ||
| प्रथमव्यवसाय Prathama-vyavasāya |
primary cognition | |||
| प्रतिबन्धक Pratibandhaka |
counter-agent | |||
| प्रतिभा Pratibhā |
special mental power imaginative insight | 1. According to Nyaya-Vaiseṣika, it is the power to know the happening of a future event. Vide pratibhāna-jñāna. 2. According to Indian Aesthetics, it is a penetra-tive imagination which creates or apprehends what is given in a work of art. It is said to be the mental faculty which flashes forth ever new ideas. Thus it belongs both to an artist as well as to a perceptive spectator. This type of imagi-nation is more penetrative than the ordinary kind. | ||
| प्रतिभानज्ञान Pratibhāna-jñāna |
extra-sensory perception | 1. It is a type of perception directly perceived by the mind. 2. It is concerned with objects beyond one's senses, e.g., the intuition that one's father will come tomorrow, and such an event comes to pass. Nyaya-Vaiśeṣika recognises this as a type of perception, while Advaita calls it a case of inference. | ||
| प्रातिभासिक Prātibhāsika |
apparent illusory | 1. The truth that exists only in appearance, e.g., a mirage or a rope-snake. 2. According to Advaita, it is one of the three levels of reality from the relative point of view. Vide vyāvahārika and pāramarthika. | ||
| प्रतिविम्बवाद Pratibimba-vāda |
reflection theory | The theory that the individual (jiva) is an appear-ance of Brahman as reflected in nescience. This theory is propounded by the Vivarana school of Advaita. Padmapāda gives an analogy of a reflection in a mirror in contrast to the analogy of the red crystal that is given in ābhāsa-vāda. | ||
| प्रतिज्ञा Pratijñā |
the first member of a five-membered syllogism the thesis to be proved | 1. The premise, what is to be proved, in an in-ferential argument. Its purpose is to inform the other party of what is sought to be established and where e.g., the hill has fire. 2. Vide anumāna. | ||
| प्रतीक Pratika |
symbolic | |||
| प्रातिकूल्यस्य वर्जन Prātikūlyasya varjana |
rejecting what is disagreeable to Iśvara | Vide prapatti. | ||
| प्रतिपाद्यप्रतिपादकभाव Pratipādya-pratipādaka-bhāva |
the relation of a treatise with its subject material | This forms the relation (sambandha) in almost all śāstra works. | ||
| प्रतिपक्षभावना Pratipaksa-bhāvanā |
reflecting on what is contrary to the observances and abstentions (yama and niyama) and cultivating those traits which are opposed to these obstructions | It is a technique employed by Patañjali in the rāja-yoga. | ||
| प्रतिसङ्ख्यानिरोध Pratisankhyā-nirodha |
a term for nirvāna | 1. It is an unconditional dharma in the Vaibhāsika school. 2. It refers to all dharmas negated by knowledge (vide asamskṛta-dharma). 3. It is the final deliverance from bondage. Its essential characteristic is everlastingness. This state is brought about through the observance of the eightfold path. | ||
| प्रतिसर्ग Pratisarga |
dissolution | |||
| प्रतिषेधः Pratiṣedhaḥ |
denial negation | Vide Pratiṣiddha-karma. | ||
| प्रतिषेध्य Pratiṣedhya |
that which is negated counter-correlate | 1. It is also known as the partiyogin. 2. Vide pratiyogin and anuyogin. | ||
| प्रतिषेधविषय Pratiṣedha-viṣaya |
correlate the locus of a negated object | 1. It is also called anuyogin. 2. Vide anuyogin and pratiyogin. | ||
| प्रतिषिद्धकर्म Pratiṣiddha-karma |
prohibited actions | Those actions which give sorrow as their results. Vide karma. | ||
| प्रतिष्ठा Pratiṣṭhā |
gross matter earth | |||
| प्रतिष्ठापना Pratiṣṭhāpanā |
a logical category found in Nyāya-Vaiseṣika | |||
| प्रतितन्त्रसिद्धन्त Pratitantra-siddhānta |
an established conclusion held by one school, or similar schools, but opposed by others | Vide siddhānta. | ||
| प्रतीति Pratiti |
perception apprehension | |||
| प्रतीत्यसमुत्पाद Pratityasamutpāda |
dependent origination | 1. Literally it means: 'this being given, that follows'. 2. It is the central doctrine of the Buddha upon which his other teachings are based. It explains the causes of suffering, both relatively and absolutely. It is comprised of twelve links (nidānas which perpetuate the wheel of causation. Those links which are due to one's past life are: ignorance (avidyā) and predispositions (samskāra). Those links which are due to one's present life are: conscious-ness (vijñāna), name and form (nāmarūpa), the six fields or the five sense organs and the mind along with their objects (ṣadāyatana), sense-object contact (sparśa), feeling (vedana), craving (tanha), and attatchment (upādāna). Those links which are due to one's future life are: coming-to-be (bhāva), rebirth (jāti), and old age and death (jarāmarana). From each antecedent factor comes the succeeding one and thus together they form the individual's chain of bondage to the wheel of birth and death. They have four characteristics: objectivity, neces-sity, invariability, and conditionality. | ||
| प्रतियोगिन् Pratiyogin |
counter-correlate | 1. When two things are related, the correlate exists in the locus, e.g., between a pot and the floor, the pot is the correlatc. 2. The object of non-existence is predicated is called the counter-correlate. The non-existence in the locus is known as the counter-correlatc. 3. It is also called pratisedhya. 4. Vide anu-yogin. | ||
| प्रत्यभिक्षा Pratyabhijñā |
recognition. | 1. A name for Kashmir Śaivism. 2. The re-cognition or awareness that the individual is identical with the Universal. 3. The means of liberation in Kashmir Śaivism. It is the way that the individual realizes its identity with Lord Śiva. | ||
| प्रत्यगात्मन् Pratyagātman |
the Self whose existence is understood only by turning one's vision inward the indwelling self | |||
| प्रत्यग्दृष्टि Pratyag-dṛṣṭi |
inward vision | |||
| प्रत्याहार Pratyāhāra |
withdrawal of the senses from their objects | 1. Control of the mind. It is one of the eight limbs of rāja-yoga. By the disciplining of the senses, the mind will be tamed. 2. Literally it means: 'gathering towards one-self". 3. Vide aṣtūnga-yoga. | ||
| प्रत्यक् Pratyak |
internal subjective | |||
| प्रत्यक्ष Pratyakṣa |
perception | 1. It is a valid means of knowledge (pramāṇa) for every school of Indian philosophy. 2. According to Nyāya, it is knowledge generated by sense-object contact. Later Naiyāyikas defined it as direct apprehension so as to include God's perception and the super-normal perception of yogins. 3. What distinguishes it from all other types of cognition is its immediacy. Two stages are dis-tinguished: indeterminate (nirvikalpa) and deter-minate (savikalpa). Generally the former is bare awareness of an object while the latter is a cogni-tion of an object that is qualified. The former gives isolated sense-data while the latter com-pounds these elements and subject-predicate knowledge arises. (For further distinctions, vide nirvikalpa-pratyaksa and infra). 4. The Nyaya school gives six normal (laukika) types of perception: samyoga, samyukta-samavāya, samyukta-samaveta-samavāya, samavāya, samaveta-samavāya, and viśeṣana-viśeṣya-bhāva or višeṣanatā. It also lists three super-normal (alaukika) types: sāmānya-laksana, jñāna-laksana, and yogaja. 6. According to Sänkhya, there are two stages in perception, the nirvikalpa and the savikalpa, but its explanation is different from that of the Nyaya school. Sānkhya says that the former is a vague awareness which later becomes clear and distinct through analysis, synthesis, and interpretation. Thus Sankhya does not adhere to a mosaic theory of knowledge but more of an organic growth from the simple to the complex. 7. The Mīmāṁsā agrees with Nyaya's definition, but interprets the two stages in perception differently. Indeterminate perception is simple obser-vation or mere awareness. This knowledge is vague and indefinite. Class characteristics and specific features are not recognized here whereas they are noted only in determinate perception. Indirect perception is not what has to be inferred on the basis of the subsequent determinate perception as in Nyāya, but is an experienced stage of perception itself. Also Nyāya accepts super-normal modes of perception while Mīmāṁsā does not. To be per-ceived, an object must be present and fit to be perceived. Thus the sense organs have their limitations and what is beyond them is open only for the Veda to reveal. | ||
| प्रात्यक्षिक Prātyakṣika |
perceptual | |||
| प्रत्यक्त्व Pratyaktua |
self-awarencss | |||
| प्रत्यवमर्श Pratyavamarśa |
retrospection, viz. the main diefference between the indeterminate and determinate perceptions in Visiṣṭādvaita | |||
| प्रत्यवाय Pratyavāya |
sin | |||
| प्रत्यय Pratyaya |
suffix condition | |||
| प्रवाहविच्छेद Pravāha-viccheda |
uninterrupted tradition | |||
| प्रवर्तन Pravartana |
imposition | |||
| प्रवृत्ति Pravṛtti |
action endeavour effort | 1. The path of active involvement in the world. It is attatched action. 2. According to the Vaiseṣika school, it is an effort to possess some object. | ||
| प्रवृत्तिविश्वान Pravṛtti-vijñāna |
evolving consciousness sense experience | This is the mind of the common people accord-ing to the Yogācāra. It is a product of the store-house consciousness (ālaya-vijñāna). | ||
| प्रयत्न Prayatna |
effort conscious activity | According to the Vaiśeṣika school, it has three distinctions: pravrtti, nivrtti and jīvanyoni effort for possessing some object effort to get rid of something and activity for procreation. | ||
| प्रयोगनिर्देश Prayoga-nirdeśa |
actual discrimination as present, past, and future | Vide nirdeśa. | ||
| प्रयोजन Prayojana |
purpose: the aim of a work | 1. It is one of the sixteen categories of the Nyaya school. 2. Vide padārtha and chart no 6. | ||
| प्रेम Prema |
love | |||
| प्रेत्यभाव Pretyabhāva |
cycle of birth and death | |||
| प्रेयस् Preyas |
pleasing worldly gain | Vide śreyas. | ||
| प्रियम् Priyam |
dear pleasing | |||
| प्रोसधोपवास Prosadhopavāsa |
a Jaina ethical code of conduct dealing with fasting procedures | |||
| पृथक्त्व Pṛthakatva |
mutual difference separateness | |||
| पृथ्वी Pṛthvi |
the earth | Vide mahā-bhūta. | ||
| पुच्छब्रह्मवादिन् Puccha-brahma-vādin |
one who holds that Brahman is the indeterminate bliss and not the blissful (in the anandamayādhikaraṇa) | |||
| पुद्गल Pudgala |
matter | 1. It is a real, non-conscious, independent sub-stance according to Jainism. It is uncreated and eternal. It is that which undergoes modifications by combinations and dissociations. 2. It is of four types: aggregate (skandha), aggre-gate occupying space (skandha-deśa), aggregate occupying limited space (skandha-pradeśa), and atoms (paramāṇu). | ||
| पुण्य Puṇya |
merit actions which produce happiness Vide ajīva. | |||
| पूरक Pūraka |
in-breathing inhalation | Vide praṇāyāmа. | ||
| पुराण Purāṇa |
ancient | The legendary histories of India and the repositories of popular religious creeds. They are traditionally supposed to deal with five topics: creation (sarga), dissolution (pratisarga), lineage (vamśa), epochs (manvantarāṇi), and the legends of future lineage (vaiśānucaritam). Eighteen major Purānas are divided into three categories. Those which are sättvic and honor Viṣnu are: Viṣnu, Bhagavata, Padma, Nāradiya, Garuda, and Varāha. Those which are rājasic and honour Brahmā are: Brākma, Brahmavaivarta, Brahmānda, Vāmana, Mārkandeya, and Bhaviṣya. Those which are tāmasic and honour Siva are: Siva (Vayu), Matsya, Linga, Skanda, Agni, and Kūrma. | ||
| पुरीषह Puriṣaha |
bearing all pains arising from hunger, thirst, cold, etc. with fortitude | |||
| पूर्ण Pūrṇa |
full complete | |||
| पुरुष Puruṣa |
spirit individual soul | 1. One of the two basic categories of the Sankhya system. It is pure consciousness, unattached and unrelated to anything. It is non-active, unchanging, eternal, and pure. There are an infinite number of individual souls. 2. According to Kashmir Saivism, it is enveloped in the five sheaths of: kāla, niyati, rāga, vidyā, and kalā. It is the universal Self appearing under limitation as the many individual souls. 3. According to Advaita, it is fundamentally one. It is the eternal witness, the modificationless, the one who knows the body. Really speaking, the paramātman is the one and only puruṣa. 4. The Puruṣa-sūkta describes the primal puruṣa as thousand-headed, thousand-eyed, thousand-footed, immanent and transcendent, covering the earth on all sides and extending beyond the length of ten fingers, all that is, has been, and will be. One-fourth of him is all beings, three-fourths of him are what is immortal in heaven. | ||
| पुरुषकार Puruṣakāra |
divine mediator personal effort | According to Visiṣṭādvaita, Lakṣmī has the role of puruṣakāra. | ||
| पुरुषतन्त्र Puruṣa-tantra |
person-dependent | 1. There are three options open to a doer of an action: a person may do the action, may not do the action, or may do the action otherwise. 2. Action (karma) is person-dependent while knowledge, according to Advaita, is object-depen-dent. Vide vastu-tantra. | ||
| पुरुषार्थ Puruṣārtha |
the four goals of human life | 1. The Hindu theory of values. They are: wealth (artha), desire (kāma), righteousness (dharma), and liberation (moksa). The first is the economic value the second is the psychological value the third is the moral value and the fourth is the spiritual value. 2. Wealth (artha), the economic value, and desire (kāma), the hedonistic or acquisitive value are the secular values of life. Dharma tells how the secular life should be lived. It is the ethical or moral value. And along with moksa, it is a spiritual value. Dharma is the instrumental value leading to moksa. All the four values are truly vital and must be integrated. Artha and kāma are means-values or instrumental values for life's goal. Dharma is the regulative and integrating value. Mokṣa is an intrinsic and end value. 3. Puruṣārtha may be viewed from two aspects: primarily it signifies something to be attained for its own sake. This is the intrinsic aspect. It also involves whatever serves as a means to it. This is the instrumental aspect. Thus it may be defind as an end which is consciously sought to be accom-blished either for its own sake or for the sake of utilizing it as a means to the accomplishment of a further end. | ||
| पुरुषोत्तम Puruṣottama |
the supreme self | the Lord Cf. "uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ" (Gitā) | ||
| पूर्व Pūrva |
the fourteen canonical books of the Jainas | 1. All of these works are lost now. 2. Vide Angas. | ||
| पूर्वपक्ष Pūrva-pakṣa |
prima facie view the opponent's view | Generally, in an Indian philosophical work, first, the opponent's view is given and then, after this view is rejected, one gives the final view (siddhānta). | ||
| पूर्ववत् Pūrvavat |
like the previous | A classification of vita inference. It proceeds from a perceived cause to an unperceived effect, e.g., the inference of rain from the perception of dark, heavy clouds (vide anumāna). It is based on the observed concomitance of the specific major and middle terms. | ||
| R |
||||
| राग Rāga |
attachment greed passion | 1. Vide pañca-kancuka. 2. Vide kleša. | ||
| रजस् Rajas |
active energy passion | One of the three gunas. Vide guna. | ||
| रजतत्वप्रकारकज्ञान Rajatatva-prakāraka-jñāna |
silverness-adjunct-cognition | |||
| रजतत्वप्रकारकव्यवहार Rajatatva-prakāraka-vyavāhara |
silverness-adjunct-edition | |||
| रक्षक Rakṣaka |
redeemer | |||
| रक्षिष्यतीति विश्वासः Rakṣiṣyatiti-viśvāsaḥ |
to have firm faith that Iśvara will save | Vide prapatti. | ||
| रसः Rasaḥ |
taste savour juice nectar of delight | 1. One of the five elements. (Vide tanmātra). It is of six kinds: sweet, acid, salt, pungent, astrin-gent, bitter. 2. The essence of things. The delight of existence. 3. The supreme delight produced in the mind of an appreciator of a work of art whose content is an emotion (bhāva). It results from the interaction of the objective factors (vibhāva, anubhāva and vyabhicaribhāva) and the subjective factor, a quali-fied appreciator (sahṛdaya) with their sthāyibhāva. The sthāyibhāva is the material cause of rasa. The vibhāva, anubhāva, and vyabhicaribhāva are together regarded as the efficient cause of rasa. These latter three excite, articulate, and develop the sthāyibhāva of the spectator. Vibhāvas are of two kinds: ālambana and uddipana. The former is made up of the human element and the latter of the natural element in the situation. The former is the main excitant and the latter a contributory one. Anubhāvas are of two types: sättivikabhāvas which cannot be produced at will, and all of the other emotions which can be produced at will. Vyabhicaribhāva (also called sañcāribhāva) is an emotion which accompanies the sthāyibhāva. 4. According to Indian aesthetics, there are eight main types of experince: srngara (the rasa based on conjugal love), hāsya (the rasa based on mirth), karuna (the rasa based on sorrow), raudra (the rasa based on anger), vira (the rasa based on fortitude), bhayānaka (the rasa based on fear), bibhatsa (the rasa based on disgust), and adbhuta (the rasa based on wonder). Sometimes it is said that there are two more rasas: śānta and bhakti. 5. According to Nyāya Vaiseṣika, taste is of various types: sweet, sour, pungent (katu), astrin-gent (kaṣāya), and bitter (tikta). | ||
| रसना Rasanā |
sense of taste | Vide jñānendriya. | ||
| रसातल Rasātala |
hell | 1. The nether pole of mahar-loka. It is a place of sense enjoyment. 2. Vide loka and tala. | ||
| रसत्याग Rasatyāga |
renunciation of delights | An eternal penance in Jainism. | ||
| राशि Rāsi |
mode (in Bhartṛprapañca's philosophy) | |||
| रथिन् Rathin |
the master in the chariot | |||
| रेचक Recaka |
out-breath exhalation | Vide prāṇāyāmа. | ||
| ॠग्वेद Rg Veda |
(Vide veda) | |||
| ॠजुमति Rju-mati |
telepathy straightforward | 1. According to Jainism, it is a type of telepathy. It is the ability to know the thoughts of other beings that are located within the range of four to eight krośas to four to eight yojanas. Temporally, it is within the range of one life-time to eight past and eight future lives. 2. Vide manaḥparyāya. | ||
| ॠजुसूत्रनय Rju-sūtra-naya |
the standpoint of momentariness | 1. This standpoint considers only the present form of an object to be significant. It is not concerned with an object's past or future. It refers to the fleeting, mathematical, momentary present. The past is past and the future h as not yet come so it would be non-sensical to entertain these viewpoints from this perspective. 2. Vide naya. | ||
| ॠणत्रय Rṇa-traya |
three congenital debts | |||
| ॠषि Rṣi |
seer a Vedic sage | Individuals who perceived or recorded the Vedic hymns. | ||
| ॠत Rta |
Truth Law, Right Order 'the course of things' | It is the working out of Truth in action. It is the eternal Order, cosmic as well as moral. It is said to be the basis for the later idea of karma. | ||
| ॠतु Rtu |
season | In Indian tradition there are six seasons: spring (vasanta), summer (griṣma), rainy (varsa), autumn. (śarad), cloudy (hemanta), and winter (śiśira). | ||
| रूढि Rūdhi |
conventional sense of a word cf. samabhirudha | |||
| रुद्र Rudra |
Śiva God | This term refers to Lord Śiva. It is traceable to the Vedas and said to be derived from rud (drāvayitā, he who drives away sin or suffering). | ||
| रुद्राक्ष Rudrākṣa |
bead of Śiva or Rudra | 1. According to Saivism, it is the seed which emanates from the eye of Siva, and depicts his grace. 2. Vide aṣṭa-āvaraṇa. | ||
| रूप Rūpa |
form aggregate body matter sight colour | 1. One of the five aggregates. (Vide skandha). 2. One of the five subtle essence of the elements. (Vide tanmatra). 3. According to Nyaya-Vaiseṣika, the colours are: white, blue, yellow, red, green, brown, and variegated (citra). Colour belongs only to earth, water, and fire. 4. Vide samskyta-dharma. | ||
| रूपारूप Rūpārūpa |
form and formless | |||
| S |
||||
| शब्द Śabda |
verbal testimony sound word | 1. It is one of the valid means of knowledge. (Vide pramāṇa). 2. It is one of the five subtle essence of the ele-ments. (Vide tanmātra). 3. According to Nyāya, it is the testimony of a trustworthy person one who knows the truth and communicates it correctly. 4. According to Advaita, the truth revealed by śabda is the fundamental unity of Being. 5. According to Mīmāṁsā, its purport lies in the injunctive texts of the ritual sections. 6. According to Nyāya-Vaiseṣika, sound is a quality perceived by the car. It belongs only to ether and is of two kinds: noise and alphabet, viz. inarticulate noise (dhvani) and articulate alphabetic sounds (varna). Mīmāṁsā holds that varna is eternal while Nyāya maintains that every varna is produced by God. | ||
| शाब्दवोध Śābda-bodha |
verbal cognition | |||
| शाब्दशान Śābda-jñāna |
verbal knowledge | |||
| शाब्दमिति Śābdamiti |
verbal knowledge | |||
| शब्दनय Śabda-naya |
the standpoint of synonyms | 1. According to Jainism, this standpoint refers to the significance of the synonymous words one encounters in any language. Despite differences of tense, case, etc., there exists a similarity of meaning e.g., kumbha and ghata both refer to the same object, viz., a jar. 2. Vide naya. | ||
| शब्दतन्मात्र Śabda-tanmātra |
subtle sound (the subtle element of ether) | |||
| शब्दवृत्ति Śabda-vṛtti |
significative force | |||
| शब्दाध्याहारवाद Śabdādhyāhāra-vāda |
theory of supply-ing the eliptical word | |||
| सबीज Sabīja |
with attributes | |||
| सच्चिदानन्द Saccidānanda |
existence-knowledge-bliss | 1. According to Visiṣṭadvaita, they are the attributes of Brahman. 2. According to Advaita, it is the very essence of Brahman. | ||
| सदाचार Sadācāra |
one should work for one's livelihood, be righteous, and help others Vide pañcācāra. | |||
| सादाख्य Sādākhya |
the experience of Being | According to Vīra Śaivism, it is a name for the formless form. It is also called Sadāśiva. It comes into being when the Siva-tattva comes into contact with the five śakits: Siva-sādākhya, Amūrta-sādākhya, Mūrta-sādākhya, Kartr-sādākhya, and Karma-sādākhya. | ||
| षडङ्गयोग ṣadanga-yoga |
six-fold yoga | It is a type of yoga referred to in the Maitri Upaniṣad. The six limbs are: prāṇāyāma, pratyā-hāra, dhyāna, dhāraṇā, and samādhi. | ||
| सदसद्विलक्षण Sad-asad-vilakṣaṇa |
what is other than the real (sat) and the unreal (asat) | Vide anirvacaniya. | ||
| सदसत् Sad-asat |
real-cum-unreal | |||
| षडायतन Sadāyatana |
the six sense organs | 1. According to Buddhism, it is one of the links in the causal chain of existence. 2. Vide pratītya-samutpāda. | ||
| षड्भावविकार ṣadbhāva-vikāra |
the six changes applicable to a positive entity | These are: origination, existence, growth, maturity, decline, and death. | ||
| षड्दर्शन Sad-darśana |
the six orthodox schools (āstika) of Indian philosophy | They are: Nyāya, Vaiseṣika, Sānkhya, Yoga, Mīmāṁsā, and Vedānta. | ||
| साधन Sādhana |
self-effort spiritual discipline means the way | 1. Generally the means to release. 2. Jainism: it is the tri-ratna comprised of right faith, right knowledge, and right conduct. 3. Buddhism: it is the eightfold path. 4. Sankhya: it is discrimination between puruṣa and prakrti. 5. Yoga: it is the eight-limbed yoga (astanga-yoga). 6. Mīmāṁsā: it is action (karma). 7. Advaita: it is ultimately knowledge (jñāna), with the preliminary aids of the fourfold pre-requisites (sādhana-catuṣtaya) and śravana, manana, and nididhyāsana. 8. Visiṣtādvaita: it is karma- and jñāna-yogas, ultimately culminating in devotion (bhakti-yoga). The other accepted path is total surrender (pra-patti). 9. Dvaita: it is discrimination followed by know-ledge, followed with by grace (vairāgya, jñāna, māhātmya-jñāna, niṣkāma-karma, bhakti, and pra-sāda). 10. Śaiva Siddhānta: it is caryā, then kriyā, then yoga, and finally jñāna. 11. Vīra śaivism: it is aṣta-āvarana and pañca-ācāra. 12. Kashmir Saivism: it is pratyabhijñā with the prerequisites of anupaya, sambhavopāya, śūktopāya, and anavopāya. 13. Śivādvaita: it is contemplation. | ||
| साधनभक्ति Sādhana-bhakti |
devotion with effort | 1. One of the two types of devotion according to Visiṣṭādvaita. It is devotion engendered by spiritual exercises. It consists of the eight-limbed yoga (aṣṭānga-yoga), the sevenfold moral and spiritual requisites (sādhana-saptaka), etc. (vide bhakti). 2. According to Visiṣtādvaita, this path presupposes certain elaborate disciplines in contrast to phala-bhakti. | ||
| साधनचतुष्प्रय Sādhana-catuṣṭaya |
the fourfold aid to the study of Vedānta according to Advaita, these four comprise the proximate aid to liberation | They are: the ability to discriminate between the transient and the eternal (nitya-anitya-vastu-viveka) the absence of desire for securing pleasure or avoiding pain either here or elsewhere (iha-amutra-artha-phala-viraga) the attainment of calm-ness, temperance, spirit of renunciation, fortitude, power of concentration of mind, and faith (sama-damadi-sādhana-sampatti) and the desire for libera-tion (mumukṣutva). | ||
| साधनसप्तक Sādhana-saptaka |
sevenfold moral and spiritual discipline leading to devotion | According to Visiṣṭadvaita, these are: discrimina-tion (viveka) which is the purification of the body by food that has not become impure cither on account of species, abode, or adventitious causes mental detachment (vimoka) which consists of non-attachment to desires practice (abhyāsa) which is the continuous meditation on Brahman action (kriyā) which is the performance of the five great sacrifices (pañca-mahā-yajña) according to one's capacity virtues (kalyāṇa) which are truthfulness, straightforwardness, compassion, liberality, non-violence, and non-covetousness cheerfulness (anavasāda) which is freedom from dejection and non-exultation (anuddharṣa) which is the absence of exultation. | ||
| साधारण Sādhāraṇa |
common | A class of fallacious reasoning in which the reason is present in a place where the major term (sādhya) is not present, e.g., the mountain has fire because it is knowable. | ||
| साधारणीकरण Sādhāraṇi-karaṇa |
idealization | According to Indian aesthetics, the secret of an artist's achievement consists in idealization. It is the generalizing of the particular. It enables an artist to conform his creation to the highest concep-tion of beauty. It frees the object from ugliness, faults, and mutability. | ||
| साधु Sādhu |
holy man saint virtuous good | According to Jainism, it is the fourth stage of the ascetic order. They are saints who scrupulously observe the codes of conduct. They are introverts who do not mix freely with others nor give spiritual discourses. Their entire being is fixed on spiritual practice. | ||
| साधुमति Sādhumati |
good wisdom | Vide bodhisattva. | ||
| साध्य Sādhya |
the subject the probandum that which is to be proved the major term | 1. It is the character which is inferred. It is the major term in a syllogism. 2. Vide anumana. | ||
| साध्यसम Sādhya-sama |
both the reason and the subject are unproved and yet-to-be-proved | 1. A type of fallacious reasoning in which the reason (hetu) is unproved and yet-to-be-proved, e.g., "sha-dow is a substance, because it is characterized by movement." This is unproved because the reason, being characterized by movement, is as unproved as the subject, being a substance. 2. Vide hetvābhāsa. | ||
| साध्योपाय Sādhyopāya |
the means to liberation which has to be effected by the aspirant | |||
| षडलिङ्ग Sad-linga |
the six marks | There are six marks to be noticed in understand-ing the scriptures (Vedas). They are: beginning and conclusion (upakrama and upasamhāra) novelty (apūrvatā) repetition (abhyāsa) result or fruit (phala) praise or censure (arthavāda) and intelligi-bility in the light of reason (upapatti). | ||
| सादृश्य Sādṛśya |
similarity | 1. One of the ten categories of Dvaita. Dvaita claims that inference is made possible because of it. 2. Vide padārtha and chart no. 6. | ||
| सद्रूप Sadrūpa |
existing in a place in a positive relation perceptible by the senses | |||
| षड्विधा शरणागतिः Sadvidhā saranāgatih |
the six limbs of absolute self-surrender | Vide prapatti. | ||
| सद्विद्या Sadvidya |
meditation on Brahman as the real (sat) without a second, as described in the Chāndagya Upaniṣad | |||
| सद्विद्यातत्त्व Sadvidyā-tattva |
the stage in which the subjective and objective sides of experience are equal according to Kashmir Śaivism. | Vide tattva. | ||
| षड्विकार Sadvikāra |
the six changes | There are six changes which occur to an object, viz., birth, growth, maturity, decline, death, and dissolution. | ||
| सद्योमुक्ति Sadyomukti |
immediately on attaining know-ledge of the Self (ātma-jñāna), one gives up one's physical body | According to Advaita, it is complete liberation from the embodied state which occurs upon reali-zation. The embodied existence is dropped the moment liberation occurs. (Cf. jivanmukti) | ||
| सगुण Saguṇa |
with attributes with qualities | |||
| सहज Sahaja |
natural innate: inborn | A type of power which exists in things and by virtue of which changes occur, according to Dvaita | ||
| सहकारिकारण Sahakāri-kāraṇa |
accessory or concomitant cause | The components that help the material cause to produce the effect. | ||
| सहोपलम्भ Sahopalambha |
simultaneous apprehension | |||
| सहृदय Sahṛdaya |
a qualified appreciator of a work of art one of similar heart connoisseur | According to Indian aesthetics, an appreciator of a work of art has to recreate or reconstruct in his mind the idea implicit in the work. In order to do this, the appreciator himself must be an artist at heart. Thus the appreciator must be a quali-fied appreciator in order to grasp the true import of a work of art. | ||
| शैव Śaiva |
a follower of Śiva pertaining to Śiva | |||
| सजातीय Sajātiya |
the difference which exists between two objects belonging to the same class | 1. E.g., between one tree and another. 2. Vide bheda. | ||
| सकल Sakala |
determinate | 1. A stage of the individual soul, according to Śaiva Siddhānta. (Vide jiva). The individual as it exists with the three bonds of anava, karma, and māyā is called sakala. Kashmir Saivism uses the term in the same way. 2. A stage of consciousness it is the waking state wherein an individual desires to get knowledge. | ||
| सकामभावनिर्जरा Sakāma-bhāva-nirjarā |
an aspect of bhāva nirjarā in which the karma particles are des-troyed even before their enjoyment is finished | 1. It is also called vipāka. 2. Vide nirjarā. | ||
| सकम्पप्रवृत्ति Sakampapravṛtti |
halting effort | |||
| साकार Sākāra with form |
||||
| साकार-उपयोग Sākāra-upayoga |
comprehension | 1. According to Jainism, it is one of the types of comprehension or understanding. 2. Vide upayoga. | ||
| शाखा Śākhā |
schools branches | Different branches of the Brāhmaṇas which later led to the establishment of the different schools, e.g., Aitareya, Kauṣītaki, etc. | ||
| सख्यम् Sakhyam |
friendship | 1. One of the emotions (bhāva). It is the relationship of friendship. 2. One of the nine forms of devotion. Vide bhakti. | ||
| सकृद्दर्शन Sakṛddarśana |
single observation | |||
| सकृदागमिन् Sakṛdāgamin |
comes back only once once returner | A stage in the ethical path of Buddhism wherein an aspirant is only born one more time before attaining perfection. | ||
| साक्षात्कार Sākṣātkāra |
self-realization direct experience | |||
| साक्षात्प्रतीतिः Sākṣāt-pratītih |
direct apprehension | |||
| साक्षादुपकारक Sākṣād-upakāraka |
direct means (cf. ārādupakāraka) | |||
| साक्षिन् Sākṣin |
the witness-self the intuitive faculty | 1. According to Dvaita, it is the witness consciousness which is the faculty of direct apprehension or perception. It is the purest sense, without defects, and always produces absolutely valid knowledge. It indirectly perceives the objects presented to all the other senses, through the senses, as well as directly perceiving the Self (ātman), internal organ (manas), and the attributes of manas (pleasure, pain), ignorance, time, and unmanifested ether. It has two functions: it helps produce knowledge and validity of knowledge. It is the essential attribute of the Self the Self's own sense-organ. 2. According to Advaita, it is the witness-self and neutral. It is consciousness marked by the internal organ (antaḥkaraṇa-upahita-caitanya). It is always in relation to consciousness and the witness there-of. It is self-luminous and ever-present. It corresponds to the puruṣa of the Sānkhya-Yoga, i.e., as the passive observer of the states of the internal organ. It never appears by itself, but always in association with the internal organ. | ||
| साक्षिभास्य Sākṣi-bhāsya |
revealed by the witness self According to Advaita, all things are revealed by the witness-self (sākṣin) as assisted by the internal organ (antahkarana). Three things are revealed by the witness-self alone: pratibhāsika objects (e.g., a mirage or a rope/snake), subjective states of the mind (e.g., pleasure or pain), and ignorance (avidyā). | |||
| साक्षीचैतन्य Sākṣi-caitanya |
the witness consciousness | According to Advaita, it is the awareness which underlics and supports all the states of conscious-ness. It pervades the waking, dreaming, and deep sleep states. It is not a state like one of these three, but being omnipresent, it is the common denominatory which runs throughout them. | ||
| शाक्त Śākta |
a tradition which, regards Śakti as the supreme Deity | It is a philosophy closely allied with Śaivism. It regards Sakti, Power, personified as the consort of Śiva as the supreme Deity. The basic texts of this school are the Śākta-āgamas, also called Tantras. | ||
| शक्तिः Śaktiḥ |
power capacity energy potency | 1. According to Dvaita, it is one of the ten categories (vide padārtha and chart no. 6). It is of four kinds: mysterious power (acintya), causal or natural (karana or sahaja), occasioned (adheya), and word (pada). 2. According to Vīra Śaivism, it is of six forms: cit-śakti, parā-śakti, ādi-śakti, icchā-śakti, jñāna-śakti, and kriyā-šakti. 3. According to Śākta philosophy, it is consciousness as dynamic. Sakti is one with Siva, being the dynamic aspect as his feminine part. 4. It is the Divine Mother, the latent power of Śiva. 5. The potential power latent in human beings is called kuṇdalini-śakti. | ||
| शाक्तोपाय Sāktopāya |
one of the steps to liberation per Kashmir Saivism Vide upāya. | |||
| सल्लेखन Sallekhana |
fasting unto death | According to Jainism, a means to rid oneself of all karma particles and to achieve liberation. | ||
| सालोक्य Sālokya |
to live in the region of God | 1. According to Dvaita, it is the first level of release. It is entering the abode of Viṣṇu (Vai-kuṇṭha). Vide ānanda-tāratamya. 2. According to Śaiva Siddhanta, the path to release consists of four stages. The first stage is called dāsa-mārga and its goal is sālokya. In this case, it means residence in the realm of Śiva (Kailāsa). Vide mokṣa per Śaiva Siddhānta and carya. | ||
| शमः Śamaḥ |
calmness tranquillity | 1. The method of training the mind by quiet persuasion. 2. Vide sādhana-catuṣṭaya. | ||
| समभिरूढ Samabhirūdha |
the etymological standpoint | 1. This standpoint concentrates on the dissimi-larities between words. Even between synonyms, dissimilarity exists when their etymologies are examined. Thus each word has only one exact meaning from this standpoint. 2. It is also said to imply the splitting of words according to their roots. E.g., the literal meaning of the word 'pankaja' is 'one born out of mud' (panka). 3. Vide naya. | ||
| शमदमादिसाधनसम्पत्ति Śama-damādi-sādhana-sampattiḥ |
the attainment of calmness, temperance, a spirit of renunciation, fortitude, power of concentration of the mind, and faith | 1. It comprises: śama, dama, uparati, titiksā, samādhāna, and śraddhā. 2. Vide sādhana-catuṣtaya. | ||
| समाधिः Samādhiḥ |
concentration absorption a calm, desireless fixity a unifying concentration | 1. It is a deep spiritual meditation. 2. A superconscious state where there is complete absorption of the intellect into the object of meditation. 3. A state beyond expression and above all thought. Here speech, and mind cannot reach. It is a state of utter calmness in which consciousness is unwavering. 4. It is a limb of Patañjali's rāja-yoga. Vide astanga-yoga. 5. According to Yoga, it has four aspects: vitarka, vicāra. ananda, and asmitā. These are called samādhi with knowledge of objects (samprajñāta). There is also a samādhi without any knowledge of objects (asamprajñāta). 6. According to Buddhism, it is of three types: upacāra or preliminary jhāna or fixed and steady and appanā or achieved meditation. 7. It has also been divided into samādhi with the mind (savikalpa), and samādhi without any mental modifications (nirvikalpa). | ||
| सामग्री Sāmagri |
collocation the whole causal apparatus | |||
| समाख्या Samākhyā |
designation | Vide angatva-bodhaka-pramāna. | ||
| समान Samāna |
to breathe equally | 1. One of the five vital airs. Vide prāṇa. 2. It is the life-breath which controls digestion and assimilation. It keeps an equilibrium in the body. It is located in the region of the navel. | ||
| सामानाधिकरण्य Sāmānādhikaraṇya |
the principle of grammatical co-ordination | 1. The principle which states that one entity may have two aspects. It shows identity as well as difference. It cannot be used wherein there is complete identity or complete difference between the words. 2. Rāmānuja used it to explain his key concept of aprthak-siddhi. According to Ramanuja, the grammar of language is the grammar of reality. Two terms 'blue' and 'lotus' have distinct mean-ings but refer to same substance. Distinction is not denied, while at the same time, the organic unity of the whole is affirmed. 3. Advaita uses the same concept to show 'non-difference' or 'identity'. | ||
| समानजातीयद्रव्यपर्याय Samāna-jātīya-dravya-paryāya |
a type of mode which is the result of the combina-tion of inanimate substances | Vide paryāya. | ||
| समानतन्त्र Samāna-tantra |
allied systems | E.g., Sānkhya-Yoga Nyāya-Vaiseṣika, Mīmāṁsā-Vedānta. | ||
| समन्वय Samanvaya |
harmony | |||
| सामान्य Sāmānya |
generality class, concept genus | 1. One of the seven categories of the Vaiśeṣika system. (Vide padārtha and chart no. 6). It is the generic feature that resides in all the members of a class. It is one, eternal, and resides in the many. It is the common characteristic by virtue of possessing which an individual becomes a member of a class. It is perceptible in perceptible things and imperceptible in imperceptible things. It has a reality of its own, independent of the particulars. It is of different grades: the highest (para) is being' (sattā). The lowest (apara) i.e., 'potness' and the intermediate grades (parāpara) i.e., 'earthness' are less general than 'being'. It is said to reside in substances, qualities, and activities. The relation between it and an individual is inherence (samavāya). 2. According to Jainism, it is neither an abstract entity nor an imposition of the mind, but repre-sents only the accession of similar qualities by a similar development of qualities of atoms forming an aggregate. Vide ūrdhva-sāmānya. 3. According to Dvaita, it is one of the ten categories (padārtha). It is the nature which charac-terizes a class. It is eternal in eternal substances and non-eternal in non-eternal substances. | ||
| सामान्यलक्षण Sāmānya-lakṣaṇa |
relation by generality or class-nature | 1. One of the super-normal modes of perception posited by the Nyaya school. It is the relation which is characterized by generality or class-nature by which, when one perceives a particular of a class, one also perceives, in general, the other particulars e.g., to see a cow is to see 'cowness' which is present in all cows. Vide pratyaksa per Nyāya. 2. According to the Vaibhāṣika and the Sau-trāntika, it is the conceptual elements added by the mind in an act of perception. What is actually perceived is only the bare particular (svalaksana). To the bare particular the mind adds subjective determinations which are of five types: generality (jāti), quality (guṇa), action (karma), name (nāma), and substance (dravya). | ||
| सामान्यतोदृष्ट Sāmānyatodṛṣṭa |
inference based on non-causal uniformity | 1. A classification of vita inference based on the distinctions of pervasion (vyāpti). In this type the inference is based on non-causal uniformity, e.g., when one sees an animal having horns, one infers that it must possess cloven hoofs. It gives knowledge of an imperceptible or unperceived object. It is based, not upon a relation of causality, but upon the fact that the means and the end are always found together. 2. Vide anumāna. | ||
| सामान्यविशेष Sāmānya-višeṣa |
generic differentia | |||
| समाप्ति Samāpti |
completion | |||
| सामरस्य Sāmarasya |
homogeneity (Vide samāveśa) | |||
| सामर्थ्य Sāmarthya |
power capacity | |||
| समष्टि Samaṣṭi |
cosmic collective | |||
| समसमुच्चय Sama-samuccaya |
simultaneous combination Vide jñāna-karma-samuccaya. | |||
| समस्या Samasyā |
a type of false knowledge found in mati and sṛta knowledge which admits of doubt and suspicion | |||
| समत्व Samatva |
equality equanimity | |||
| समवाय Samavāya |
inherence | 1. According to Nyāya, it is a normal mode of sense relation in which there is inherence e.g., contact with sound which inheres in the sense of hearing. Vide sannikarṣa. 2. According to Vaiśeṣika, it is the intimate relation between inseparables. It is an eternal relationship which is inherent in the objects related. It exists between five kinds of inseparables: substance and quality, substance and activity, particular and generality, eternal substance and particularity, and whole and parts. Of these relations, at least one of the entities cannot remain without its relation to the other. Vide ayutasiddha. 3. Vide padārtha. | ||
| समवायिकारण Samavāyi-kāraṇa |
inherent cause | 1. The inherent cause is that in which the effect inheres when it is produced e.g., threads are the inherent cause of cloth. 2. Vide kāraṇa. | ||
| समवायिन् Samavāyin |
constitutive | |||
| सामवेद Sāma Veda |
(Vide Veda) | |||
| समावेश Samāveśa |
attainment of the original position The final attainment of the individual according to Kashmir Saivism. It also signifies the state wherein Śiva and Śakti are identical (samarasya). | |||
| समवेतसमवाय Samaveta-samavāya |
inherence in that which inheres | 1. E.g., contact with soundness which inheres in sound, which in turn inheres in the sense of hearing. 2. A normal mode of sense-relation according to the Nyāya school. Vide sannikarṣa. | ||
| समयः Samayaḥ |
time (divided into, and perceived as, moments, hours, days, etc.) agreement | 1. According to Jainism, this is the appearance of the unchangeable time in so many different forms. 2. Vide kāla. | ||
| समयाचार्य Samayācārya |
the foremost (noteworthy) Śaivite saints (Nāyanmars) | They are: Appar, Sundarar, Sambandhar, and Māṇikkavācakar. | ||
| सामयिक Sāmayika |
a Jaina ethical code of conduct It is the practising of being one with the Reality. | |||
| सामयिकाभाव Sāmayikābhāva |
temporary non-existence | |||
| सम्बन्ध Sambandha |
relation | Vide samyoga, samavāya, svarupa-sambandha and tādātmya. | ||
| सम्बन्धोक्ति Sambandhokti |
a prose portion of a work which introduces new ideas | |||
| सम्भव Sambhava |
inclusion | 1. The process of knowing something, not directly or immediately, but indirectly on account of its being included in something else which is already known. It is of two types: (i) certain inclusion, e.g., one-thousand includes one-hundred and (ii) possible inclusion, e.g., a brahmin may possess holiness. 2. Vide pramāṇa | ||
| शाम्भवोपाय Sāmbhavopāya |
one of the steps to liberation per Kashmir Saivism | Vide upāya. | ||
| सम्भोगकाय Sambhogakāya |
the sheath of eonjyment Vide tri-kāya. | |||
| संघ Samgha |
aggregate compound | 1. The substratum of dharmas according to the Sarvāstivādins. 2. According to the Vaibhāṣikas, all perceptible things are real and composed of compounds of atoms. | ||
| संग्रहृनय Samgraha-naya |
the class point of view | 1. According to Jainism, it is the standpoint which is concerned with the general properties or class-characteristics of an object. It is of two kinds: para-samgraha and apara-samgraha. While the former is the highest general outlook for which all the objects are part of the extant object the latter dilates upon the general traits of different kinds. 2. Vide naya. | ||
| संहारः Saṃhāraḥ |
destruction dissolution | According to the Śaiva schools, it is one of the five functions of Siva. Vide Śiva. | ||
| सामीप्य Sāmipya |
nearness to God | 1. According to Dvaita, it is the second level of graded release. Vide ānanda-tāratamya. 2. According to śaiva Siddhānta, the path to release consists of four stages. The goal of the path of satputra-marga is to attain the nearness of Šiva. Vide mokṣa per Śaiva Siddhānta and kriyā. | ||
| समिति Samiti |
moderation | 1. According to Jainism, it is of five types: moderation in walking (trya-samiti), moderation in speaking (bhāṣā-samiti), moderation in bodily wants (eṣaṇa-samiti), careful handling of objects (ādāna-nikṣepana-samiti), and moderation in ans-wering calls of nature (utsarga-samiti). 2. Vide bhāva-samvara. | ||
| संज्ञा Samjñā |
idea concept | |||
| संज्ञिन् Samjñin |
rational | |||
| सम्प्रदाय Sampradāya |
tradition | |||
| सम्प्रज्ञात Samprajñāta |
a stage in samādhi wherein one is conscious of an object | 1. The mind functions in this stage, and concen-trates on an object of knowledge. 2. Vide samādhi. | ||
| सम्प्रयुक्त Samprayukta |
composite | |||
| संसार Saimsāra |
empirical existence the wheel of birth and death transmigration | |||
| संसर्गाभाव Samsargābhāva |
relation of non-existence | |||
| संसर्ग-अभेद Samsarga-abheda |
relation of non-duality | One of two types of abheda-samsarga (cf. vākyārtha), according to Advaita. This is oneness by courtesy. There is a oneness with relation, for the oneness exists only on a relational level. The object is one, e.g., a lotus, but it possesses two or more attributes, and/or meanings, viz. lotusness and blueness, etc. | ||
| संशयः Saṃśayaḥ |
doubt | 1. One of the sixteen categories of the Nyaya school. Vide padārtha and chart no.6 2. It is a cognition of conflicting notions with regard to one and the same object. It may be either contradictory [e. g., is it a post or a non-post (üha)], or it may be contrary [e.g., is it a post or is it a man (anadhyavasāya)]. 3. Doubt is of five types due to whether it arises from: perception of such properties as are common to many things, cognition of a particular and unique property, conflicting testimony, irregularity of perception, and irregularity of non-perception. 4. Doubt is neither true nor false. | ||
| संशयज्ञान Samśaya-jñāna |
doubtful cognition | |||
| संशयव्युदास Samśaya-vyudāsa |
removal of all doubts about the truth of an inference | |||
| सांसिद्धिक Sāmsiddhika |
natural | |||
| संस्कार Samskāra |
predisposition purificatory rite consecration | 1. It is predisposition from past impressions. It is one of the five aggregates, according to Buddhism. (Vide skandha). They are impressions left in the mind after any experience. Vide vāsanā. 2. It is one of the twelve links in the causal chain of existence, according to Buddhism. Vide pratitya-samutpāda. 3. It is a rite performed with the help of sacred syllables (mantra) to restore a thing to its original pure state. 4. It is a purificatory rite in connection with an individual's life in Brahmanical Indian society. It includes the sacred thread ceremony, marriage rites, funeral rites, etc. 5. It is of three kinds: velocity (vega), by virtue of which an object possesses motion feeling (bhāvanā) by virtue of which there is memory or recognition and oscillation (sthitisthāpakatva), by means of which a substance returns from a distance to its original position. | ||
| संस्कृत Samskṛta |
coming together combined cause compounded thing perfected refined polished | |||
| संस्कृतधर्म Sanskṛta-dharma |
ephemeral impermanent impure | According to the Vaibhaṣika school, they are of four types: rūpa, citta, caitta, and cittavip-aryukta. These are made of subtle elements, physical as well as mental, whose action and reaction cause the creation of the universe. These are born out of the construction of things and are ephemeral, impermanent, and impure. Rūpa is of all physical elements and has been divided into eleven kinds: the five external sense organs, their five objects, and avijñapti. Citta is born out of the interaction of the senses with their objects. All the samskaras remain in citta and it is this which transmigrates from world to world. It changes every moment. Caitta are the mental processes releated with citta. There are forty-six types of them. Citta-viparyukta is the dharma which can-not be classified as either rūpa or citta. It is of fourteen types. | ||
| संस्कृति Samskṛti |
purification | 1. The work of action is said to be fourfold and one of those effects is purification. 2. Vide karma. | ||
| संश्लेष Samśleṣa |
union | |||
| संसृष्टविषय Samsṛṣṭa-viṣaya |
relational knowledge | A sentence, by its very nature, conveys relational knowledge, according to Viśiṣṭādvaita. Advaita posits that there are some sentences which conv convey non-relational knowledge. | ||
| समुच्चयः Samuccayaḥ |
combination | Vide jñāna-karma-samuccaya. | ||
| समुदायसत्य Samudāya-satya |
the apparent reality of the aggregate | The phenomenalistic theory of the Buddhists. | ||
| समूहालम्बन Samūhālambana |
group cognition | |||
| संवाद Samvāda |
agreement correspondence | Nyāya holds that validity is ascertained by agreement with the objective facts of experience. | ||
| संवादिभ्रम Samvādi-bhrama |
error which leads to the truth | 1. E.g., a man mistakes the light of a gem for the gem itself and thereby actually comes to secure the gem. 2. According to Advaita, God takes the form of Iśvara so that a contact may be made which will eventually lead to liberation. | ||
| संवर Samvara |
the Jaina process of reversing the flow of karma particles which bind the individual | According to Jainism, it is of two types: bhāva-samvara and dravyasamvara. The former checks one's susceptibility to the inflow of karmic particles while the latter is the actual stoppage of the karmic particles from entering the individual. Samvara is the means to liberation. | ||
| संवेदन Samvedana |
cognition | |||
| संविद् Samvid |
knowledge | |||
| संवृत्ति Samuṛtti |
a relative point of view | |||
| संवृत्ति सत्य Samuṛtti-satya |
empirical truth | According to Mādhyamika Buddhism, this is empirical truth. It is of two kinds: worldly truth (loka-satya) and illusory truth (mithyā-satya). It is the pseudo-truth which relates to the world as phenomena. However, according to Madhyamika, the distinction between samurtti-satya and paramārtha-satya is epistemic and does not import a difference into Reality. The Real is one and non-dual. | ||
| सम्यगाजीव Samyag-ājīva |
right livelihood | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यक्चारित्र Samyak-cāritra |
right conduct or character | 1. One of the three jewels of Jainism. It is the practice of beneficial activities which lead to libe-ration and the abstinence of harmful activities which bind the individual. It includes observing the five great vows (pañca-mahā-vrata), restraints (gupti), dharma, etc. It is of two types: partial (vikala) for the śrāvaka and complete (sakala) for the muni. 2. Vide tri-ratna. | ||
| सम्यग्दर्शन Samyag-darśana |
right faith | 1. One of the three jewels of Jainism. It is considered as the prime cause.of liberation as it paves the way for the other two jewels. It is right faith in the seven tattvas: jīva, ajīva, bandha, samvara, nirjarā, and mokṣa. 2. Vide tri-ratna. | ||
| सम्यग्दृप्रि Samyag-dṛṣṭi |
right vision | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यग्ज्ञान Samyag jñāna |
right knowledge | 1. One of the three jewels of Jainism. It is a specialized knowledge of the essence of jīva and ajiva. It is without any defects and beyond all doubt. 2. Vide tri-ratna. | ||
| सम्यग्वाक् Samyag-vāk |
right speech | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यग्व्यायाम Samyag-vyāyāma |
right effort | 1. One limb of the noble cightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यक्कर्मान्त Samyak-karmānta |
right conduct | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यक्समाधि Samyak-samādhi |
right contemplation | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यक्सङ्कल्प Samyak-sankalpa |
right resolve | 1. One limb of the noble eightfold path of Buddhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| सम्यक्स्मृति Samyak-smṛti |
right recollection | 1. One limb of the noble eightfold path of Bud-dhism. 2. Vide ārya-aṣṭānga-mārga. | ||
| संयम Samyama |
self-control combined practice | The combined practice of the last three steps in raja-yoga (dharana, dhyāna, and samādhi). | ||
| संयोग Samyoga |
conjunction | 1. A normal mode of sense-relation in Nyāya e.g., conjunction is represented by the contact of the sense of sight with an object, which is in con-junction therewith. 2. According to Vaiseṣika, it is of three types: where one substance comes and conjoins with ano-ver (anyatara-karmaja), where the conjunction takes place as a result of activity on the part of both the substances (ubhaya-karmaja), and where the conjunction takes place through the medium of another conjunction (samyogaja). 3. Vide sannikarṣa. | ||
| संयोगज Samyogaja |
a type of conjunction where the conjoining takes place through the medium of another conjunction | Vide samyoga. | ||
| संयुक्तसमवाय Samyukta-samavāya |
inherence with that which is in conjunction | 1. A normal mode of sense-relation according to Nyaya e. g., contact with the blue colour which is inherent with the sense of sight. 2. Vide sannikarṣa. | ||
| संयुक्तसमवेतसमवाय Samyukta samaveta-samavāya |
inherence in that which inheres in that which is in conjunction | 1. A normal mode of sense-relation according to Nyāya c. g., contact with the blueness which is inherent in the blue colour which inheres in a flower which is in conjunction with the sense of sight. 2. Vide sannikarṣa. | ||
| सानन्दसमाधि Sānanda-samādhi |
a stage in samādhi wherein the mind (citta) is concentrated on a sāttvika, subtle object | This type of meditation renders the mind sāttvika and gives bliss. | ||
| सनातन Sanātana |
eternal ancient primeval | |||
| सञ्चित Sañcita |
karma-in-action | 1. Actions which have not yet begun to produce their fruits. 2. Vide karma, prārabdha, and āgāmin. | ||
| सन्ध्योपासन Sandhyopāsana |
the daily worship of God at sunrise, noon, and sunset prescribed for the twice-born | |||
| सन्दिग्ध Sandigdha |
doubtful middle term | It occurs in an inferential cognition when there is a doubtful connection between the middle term (hetu) and the major term (sādhya). | ||
| सङ्ग Sangha |
collection | 1. The community of monks who followed the Buddha. Its nucleus was formed in the Deer-park when the Buddha gave his first sermon. It is the custodian of the Buddhist dharma. 2. The disciples of Mahāvīra formed the Jaina sangha. They divided themselves into eleven groups called gana with each group being led by a gaṇadhara. | ||
| साङ्ङ्ग्रहणी Sāngrahaṇi |
a type of sacrifice | |||
| सञञा Saññā |
perception | 1. According to Buddhism, one of the five aggregates. 2. Vide skandha. | ||
| शङ्का Śaṅkā |
doubt | (vide samśaya) | ||
| सङ्कल्प Sankalpa |
will determination | The dynamic energy of Viṣṇu. | ||
| सङ्कल्पाश्रय Sankalpāśraya |
dependent on the will of God | |||
| साङ्कर्य Sānkarya |
unwarranted blend | |||
| सङ्केत Sanketa |
convention | |||
| सङ्कुलेश Sankleśa |
affliction | |||
| सङ्कर्पण Sankarṣaṇa |
one of the manifestations of Viṣṇu | 1. His activities are to destroy the universe at the time of dissolution and to propound the Scriptures. He is said to have emanated from Vasudeva, and Pradyumna emanated from him in turn. He hypostatizes into Govinda, Viṣnu and Madhusūdana. He has the qualities of knowledge and strength. 2. Vide vyūha. | ||
| सङ्खार Sankhāra |
synthetic mental states and the synthetic functioning of compound sense-affections, compound feeling, and compound concepts | |||
| सङ्ख्या Sankhyā |
number knowledge | One of the categories of the Prābhākara school. It is one of the qualities of Nyāya-Vaiseṣika. | ||
| साङ्ख्य Sānkhya |
the philosophical school which enumerates the ultimate object of knowledge | Kapila was the founder of the system, Sankhya and the author of the Sankhya-sutra. The earliest authoritative book on classical Sankhya is the Sānkhya-kārikā of Isvarakṛṣṇa. The school professes dualistic realism with its two eternal realilies, being spirit (puruṣa) and primordial matter(prakṛti). The term 'Sānkhya' means both 'discriminative knowledge' and 'enumeration'. | ||
| सङ्कोच Sankoca |
contraction | |||
| सङ्क्षेप Sankṣepa |
an external penance in Jainism | |||
| सन्मात्रवादिन् Sanmātra-vādin |
one who holds the theory of the Aboslute as mere Being | |||
| सन्निधान Sannidhāna |
proximity | |||
| सन्निधि Sannidhi |
proximity | 1. One of the causes which brings about a valid cognition from a proposition. It consists in the articulation of words without undue delay. It is also called āsatti. 2. Vide ākāıkṣā, āsatti, yogyata and tatparya. | ||
| सान्निध्य Sānnidhya |
existing in the proximity of God | 1. According to Dvaita, one of the four levels of release (vide sāmipya and ānanda-tāratamya). 2. According to Śaiva Siddhānta, it is the goal of the satputra-mārga in the stage of kriyā. (Vide mokṣa per Śaiva Siddhānta) | ||
| सन्निकर्ष Sannikarṣa |
sense-object contact | 1. According to Nyāya, sense-object contact may be of six normal (laukika) modes of sense-object relation. This is due to the fact that contact occurs between substances, qualities, class-nature, etc. These six modes are: conjunction (samyoga), inherence in that which is in conjunction (samyukta-samavāya), inherence in that which inheres in that which is in conjunction (samyukta-samavela-sama-vāya), inherence(samavāya), inherence in that which inheres (samaveta-samavāya), adjunct-substantive relation (viśeṣana-viśeṣya-bhāva or višeṣanatā). 2. According to Nyaya, there are also three super-normal (alaukika) modes of sense-object relation: relation by generality (sāmānya-laksana), relation by previous knowledge (jñāna-laksana), and the perceptive faculty of yogins or that is cultivated by yoga (yogaja). | ||
| सन्निपत्य उपकारक Sannipatya-upakāraka |
a subsidiary action which is componently helpful to something else an accessory | |||
| सन्न्यास Sannyāsa |
monk-hood renunciantion | The stage of renouncing all worldly possessions and ties. The last stage of human life (vide āśrama). It is of two kinds: vividiṣā-sannyāsa or renunciation preceded by a sense of detatchment from the world, and vidvat-sannyāsa which is renunciation par excellence and preceded by the dawn of reali-zation of the Self. In the former, certain rules must be observed, but in the latter, there is absolute freedom. | ||
| सान्त Sānta |
having an end | |||
| शान्तः Śāntaḥ |
peace | Vide para-bhakti. | ||
| सन्तानाचार्य Santanācārya |
the philosophical preceptors of Saiva Siddhānta | They are: Meykandār, Aruļnandi Śivācārya, Umāpati, and Sambandhar. | ||
| शान्ति Sānti |
peace | |||
| सन्तोष Santoṣa |
contentment | |||
| सपक्ष Sapakṣa |
similar instance | 1. That which possesses similar attributes of the subject which is desired to be inferred. The subject is known for certain in this case. 2. Vide pakṣa and vipaksa. | ||
| सप्रपञ्च Saprapañca |
the cosmic view of the Absolute | The Upaniṣads conceived of Brahman as the all-inclusive ground of the universe as well as the reality of which the universe is but an appearance (nisprapañca). The theistic traditions hold the cosmic view. | ||
| सप्तभङ्गीनय Saptabhangi-naya |
the seven propositions Vide syād-vāda. | |||
| सप्तप्रमातृ Sapta-pramatṛ |
the seven stages of the individual soul in Kashmir Śaivism | They are: sakala, pralayākala, vijñānākala, mantra, mantreśvara, mantramaheśvara, and śiva. The individual endowed with three malas is called sakala endowed with karma and anava-mala is called pralayākala endowed with only anava is called vijñānākala as it passes through the Sivatattva it is called śiva (or śambhava) as it passes through the Sakti-tattva it is called śaktija as it passes through the Sadūšiva or sādākhya-tattva it is called mantramaheśvara as it passes through the Iśvara-tattva it is called mantreśvara and as it passes through the Sadvidyā-tattva it is called mantra. | ||
| सप्तविध-अनुपपत्ति Sapta-vidha-anupapatti |
the seven untenabilities | The seven untenabilities are the seven major objections raised by Rāmānuja against the avidyā doctrine propounded by Advaita. They are: the untenability of the locus: - āśraya-anupapatti '' concealment: tirodhana- '' '' avidyā's nature: svarūpa- '' '' indefinability: anirvacaniya- '' '' avidyā per pramāṇa: pramāna '' " that which removes: nivartaka '' '' complete cessation: nivṛtti- '' (For details refer to the Śrībhāṣya and the Vedārtha-sangraha of Rāmānuja) | ||
| शरण Saraṇa |
protection refuge | It is also a stage of consciousness. Vide sthala. | ||
| शरणागति Saraṇāgati |
absolute self-surrender | 1. Total dependence on God, leaving everything to His will is called total self-surrender, according to Visiṣṭadvaita. It is an absolute, unconditional, surrender of the self. 2. Vide prapatti. | ||
| सर्ग Sarga |
creation canto chapter | 1. One of the five topics which a Purāṇa deals with. 2. Vide purāṇa. | ||
| शरीर Sarira |
body that which perishes | 1. According to Visiṣṭādvaita, the body is that which is supported by the self, controlled by the self, and exists for the sake of the self. It has eight constituents: the five elements, prakṛti, ahankara, and mahat. 2. It is divided into the gross body (sthūla-śarīra), the subtle body (linga or sūkṣma-śarīra), and the causal body (kāraṇa-śarīra). 3. Advaita calls the causal body the sheath of bliss. The subtle body is composed of the mental sheath, the sheath of the intellect and the sheath of breath. The gross body is composed of the food sheath. 4. According to Nyāya-Vaiseṣika, the body is made up of earth, water, fire, or air and is not constituted of the five elements as postulated by Sankhya and Advaita. | ||
| शारीरकसूत्र Sārīraka-sūtra |
a name for the Brahma-sūtra since it is concerned with the nature and destiny of the embodied individual soul | |||
| शरीर-शरीरिभाव Sarira-Sariri-bhāva |
the relation subsisting between the body and the soul (according to Visiṣṭādvaita) | |||
| शरीरशरीरिसम्बन्ध Sarira-Sariri-sambandha |
the vital relation of the body and the indwelling soul, bet-ween the finite self and the Absolute, as expounded by Ramanuja | |||
| शरीरख्यापार Sarira-vyāpāra |
physical effort | |||
| शरीरेन्द्रय Sarirendriya |
the psycho-physical complex of the individual | |||
| शरीरिन् Saririn |
the individual soul, Brahman (according to Visiṣṭādvaita) | |||
| सारूप्य Sārūpya |
to obtain the same form as God | 1. According to Dvaita, it is the third level of graded release. (Vide ānanda-tāratamya and mokṣa). 2. According to Śaiva Siddhānta, it is the goal of sakhā-mārga in the stage of yoga. (Vide mokṣa per Śaiva Siddhānta). | ||
| सर्वगत Sarvagata |
omnipresent | |||
| सर्वज्ञ Sarvajña |
omniscient all knowing | |||
| सर्वकर्मत्याग Sarva-karma-tyāga |
renunciation of all actions | |||
| सर्वास्तिवाद Sarvāsti-vāda |
the theory that all exists | It is an early, realistic school of Buddhism associated with the Theravāda or Hīnayāna tradition. It is also called Vaibhaṣika. | ||
| सर्वावधि Sarvāvadhi |
clairvoyance | 1. An aspect of clairvoyance by which one may perceive the non-sensuous aspects of all the material things of the universe. According to Jainism, it is a type of vikala knowledge. 2. Vide avadhi. | ||
| सर्वज्ञत्व Sarvajñatva |
omniscience | |||
| सर्वकर्मसन्न्यास Sarva-karma-sannyāsa |
renunciation of all actions | It is the renunciation of all actions. | ||
| सर्वकर्तृत्व Sarva-kartṭiva |
omnipotence | |||
| सर्वतन्त्रसिद्धान्त Sarvatantra-siddhānta |
an established conclusion accepted by all schools of thought Vide siddhanta. | |||
| सर्वोत्तम Sarvottama |
the supreme Reality | |||
| ससम्बोध Sasambodha |
determinate consciousness | |||
| सास्मित्समाधि Sāsmit-samādhi |
a stage (in samādhi) in which the intellect itself becomes the object of concentration | Vide samādhi. | ||
| शास्त्र Sāstra |
Scripture teaching | The sacred books of Indian thought are divided into four categories: Śruti, Smrti, Purāṇa and Ithihāsa, and Tantra. | ||
| शास्त्र-अवश्याः Sāstra-avaśyāh |
those who do not abide by scriptures | Vide jīva per baddha. | ||
| शास्त्र-वश्याः Sāstra-vaśyah |
those individual souls who follow scriptures | 1. They are of two kinds: pleasure seekers (bubhukṣu) and liberation seekers (mumukṣu). 2. Vide jīva. | ||
| शास्त्रयोनित्वात् Sāstra-yonitvāt |
(brahman is not known from any other source) since the scriptures (alone) are the means of Brahman knowledge | 1. The third sūtra of the Brahmasūtra. 2. It may also be interpreted as: (Brahman is omniscient) because of (Its) being the source of the scriptures. | ||
| शाश्वत Śāśvata |
eternal | |||
| सत् Sat |
existence reality being | According to Advaita, the Absolute is Being. | ||
| सत्-असत् Sat-asat |
real-unreal being-non-being Vide sadasat. | |||
| सत्कारणवाद Satkāraṇa-vāda |
the theory that cause alone exists | 1. Strictly speaking, the Advaita theory of causa-tion should be called this, instead of satkārya-vāda. The cause alone is real and ever-existent, and all effects or phenomena-in-themselves are unreal. 2. Vide vivarta-vāda. | ||
| सत्कार्यवाद Satkārya-vāda |
the theory of causation that the effect exists prior to its manifestation in a latent state in the cause | 1. The causal operation only makes patent the latent effect, according to this theory. It is a theory held by Sankhya school which states that the world is an emanation of Brahman. It is also called pariṇāma-vāda. 2. Śaiva Siddhānta also holds satkārya-vāda. 3. Vide pariṇāma-vāda and asatkārya-vāda. | ||
| सत्कार्यदृप्रि Satkārya-dṛṣṭi |
illusory vision | A belief in the permanence of the individual soul. This is an illusory belief according to Buddhism, for there is no soul. The soul is but a name given to an aggregate of elements. It is the first obsta-cle to an ethical life. | ||
| सत्ख्याति Sat-khyāti |
cognition of the real | 1. A theory of error in which the content of error is, in some sense or other, real. All the sys-tems except the Madhyamika and Advaita and Dvaita fall into this category, viz., the ātma-khyāti of Yogācāra, the a-khyāti of Sānkhya and Prābhākara Mīmāṁsā, and the yathārtha khyāti of Visiṣṭādvaita. 2. The Visiṣṭādvaita theory of error is sometimes called sat-khyāti. (vide yathārtha-khyāti). 3. Vide khyāti-vāda. | ||
| सत्प्रतिपक्ष Satpratipakṣa |
opposable reason | 1. A type of fallacious reasoning in which the reason is contradicted by a counter inference. Vide hetvābhāsa. 2. Vide prakaraṇa-sama. | ||
| षटस्थल ṣaṭ-sthala |
a process in Vīra Śaivism whereby an aspirant grows step by step in various stages until he attains oneness with Lord Siva | 1. There are six stages of consciousness: bhakta-sthala, maheśa-sthala, prasādhi-sthala, prāna-lingi-sthala, Sarana-sthala, and aikya-sthala. To these six correspond six stages of devotion: sat, niṣṭhā, avadhāna, anubhāva, ānanda, and sāmarasa bhaktis. These six are marked by six stages of yoga: ācāra, guru, jīva, cāra, prasāda, and mahayoga. Of these 6, the first two are the characteristics of a tyāga soul the next two are of a bhoga soul and the last two are of a yoga soul. 2. It is the connecting link between ātman and Brahman, according to Śrīpati. 3. Vide chart no. 14. | ||
| सत्ता Sattā |
Being existence | 1. According to the Vaiseṣika school, being is the highest universal. Vide jāti. 2. According to Advaita, Being is the Reality. | ||
| सत्त्व Sattva |
pure steady goodness illuminating buoyant joy pleasure | One of the three gunas. Its nature is of pleasure and it serves to illumine. Vide guṇa. | ||
| सत्त्वशून्य Sattva-śūnya |
time, in the Visiṣṭādvaita system, is devoid of all guṇas | |||
| सत्य Satya |
truth | 1. The world of the highest truth or being. Vide loka. 2. The Golden Age. An age of truth, innocence, and purity. The path to liberation in this age is meditation. Vide yuga. 3. One of the abstentions of the rāja-yoga discipline. It is absolute truthfulness and abstaining from uttering any falsehood. Vide yama. 4. One of the five ethical principles of Jainism. Vide mahā-vrata. | ||
| सत्यकाम Satyakāma |
one who loves the good the Being with eternal perfections one whose desires are ever fulfilled | |||
| सत्यसङ्कल्प Satya-sankalpa |
one who wills the true one whose will is always realised | |||
| सत्यस्य खत्यम् Satyasya satyam |
the True of the true real Reality | |||
| सत्योपाधि Satyopādhi |
true limitation | True limitation is opposed to false limiting adjuncts. | ||
| शौच Sauca |
purity cleanliness | 1. One of the religious observances of the rāja-yoga discipline. Vide niyama. 2. One of the ten (dharmas), according to Jainism. | ||
| सौलभ्य Saulabhya |
easy accessibility | According to Visiṣṭādvaita, God is easily accessi-ble to his devotees. | ||
| सावधिक Sāvadhika |
limited (opposite to niravadhika) | |||
| सावकाश Sāvakāśa |
that which has had its scope fulfilled | |||
| सविचारसमाधि Savicāra-samādhi |
a stage in samādhi wherein the mind (citta) is identified with some subtle object and assumes its form | Vide samādhi. | ||
| सविकल्प Savikalpa |
determinate | Vide nirvikalpa-pratyakṣa, and samādhi. | ||
| सविशेष Saviseṣa |
qualified with attributes | |||
| सविशेष-अभिन्नधर्मिस्वरूप भेदवाद Saviśeṣa-abhinna-dharmi-svarūpa-bheda-vada |
the Dvaita theory that differ-ence is identical with the essential nature of an object | 1. According to Dvaita, difference is the essence of an object, while at the same time providing through attributes, the means of distinguishing the difference from the object as such. 2. Vide bheda. | ||
| सवितर्कसमाधि Savitarka-samādhi |
of vitarka concentration one of the two types | 1. This is a type of Samādhi in which the mind concentrates on objects, remembering their names and qualities. 2. Vide samādhi and vitarka. | ||
| सव्यभिचार Savyabhicāra |
a type of fallacious reasoning in which the reason is inconstant | 1. For example, when fire is taken as the reason, it turns out inconstant and cannot prove the existence of smoke, for even where there is no smoke there may be fire. 2. It is divided into three types: common (sādhā-rana), uncommon (asādhāraṇa), and unsubsuming (anupasamharin). 3. It is otherwise known as anaikāntika. 4. Vide hetvābhāsa. | ||
| सायुज्य Sāyujya |
united with God | 1. The final level of liberation, according to Dvaita. Vide ānanda-tāratamya. 2. The consummate level of liberation, according to Visiṣtādvaita. 3. The final stage of liberation, according to Saiva Siddhānta. It is the goal of sanmārga and is the stage of jñāna (vide mokṣa per Šaiva Sid-dhānta). | ||
| शेष Seṣa |
part, that is left over accessory dependent | According to Visiṣtādvaita, the relation of God with an individual soul is that of the sesin (prin-cipal) and the sesa (subordinate). | ||
| शेषवत् Seṣavat |
a type of inference which is based on the distinctions of pervasion (vyāpti) | 1. This type of inference proceeds from a perceived effect to an unperceived cause e.g., when one infers, on the perception of a river in flood, that it was raining heavily in the mountains which feed the river. It is essentially negative in character as it is based on the co-absence of the major and middle terms. 2. It is also called avita. 3. Vide anumana. | ||
| शेषिन् Seṣin |
principal God (in Visiṣṭādvaita) | |||
| सिद्ध Siddha |
complete perfect | 1. A perfected being. An accomplished one. A seer. 2. According to Jainism, it is one of the sixfold stages in spiritual evolution. It is the final stage which represents the trans-empirical state. Sid-dhas are those who are free from the causal plane and all effects of karma. Their state is one of in-finite, pure, and unlimited bliss. They have reached the top of the universe and from there, there is no fall. | ||
| सिद्धान्त Siddhānta |
the final view the settled conclusion | |||
| सिद्धपरवाक्य Siddhaparavākya |
an assertive proposition conveying something that is already established | |||
| सिद्धार्थवाक्य Siddhārtha-vākya |
existential statement statement which is purely descriptive | Such statements convey knowledge of objects already in existence. Mīmāṁsā says that they are subsidiary to vidhi-vākyas. Mīmāṁsā claims that existential statements merely give information about, and clarify, vidhi-vākyas, and thereby gain their sole validity. Advaita gives existential statements primary importance as they intimate the existent Brahman. Advaita interprets them qualitatively giving supreme importance to them. Mīmāṁsā gives injunctions the greatest validity due to their being quantitatively greater in the Vedas. Mīmāṁsā says that existential statements convey what is already known through other sources of knowledge and hence, they are mere restatements (anuvāda). | ||
| सिद्धिः Siddhiḥ |
powers modes of success attainment | 1. There are eight traditional powers: anima, laghimā, garimā, mahima, prāptih, prākāmyam, vašitvam, and yatrakāmāvasāyitvam. These are: the capacity to grow small and penetrate all things lightness or the ability to rise up extreme heaviness extensive magnitude extreme reach obtain-ing all the objects of one's desire infallibility of purpose. 2. Other powers include: the ability to fly (dar-dura) the conquest of the death (mrtyunjaya) the ability to acquire hidden treasure (pātāla-siddhi) the ability to fly over the earth (bhūcari) the ability to enter into another's body (kāya-siddhi) the ability to fly in the sky (khecari) knowledge of the past, present, and future (trikāla-jñāna) and the power to die at will (icchā-mrtyu). | ||
| सिद्धोपाय Siddhopāya |
the means to liberation which is self-accomplished | Vide upāya. | ||
| शिक्षा Sikṣā |
teaching phonetics (one of the six Vedāngas) | |||
| शिक्षाव्रत Sikṣā-vrata |
a Jaina ethical code of conduct | It is comprised of sāmayika, proṣadhopavāsa, bhogo-pabhogaparimaṇa, and atithisamvibhāga. | ||
| शील Sila |
conduct right discipline | 1. Good behaviour, humility, self-restraint, and self-giving comprise right discipline. It is the desisting from committing all sinful deeds. 2. According to Buddhism, it is one of the six ideals. Vide pāramitā. | ||
| शिल्पशास्त्र Silpa-śāstra |
the scripture which deals with the construction of temples and the fine arts | |||
| शिष्ट Siṣṭa |
the disciplined one | |||
| शिव Śiva |
auspicious the Ultimate Reality Lord | 1. According to the Saiva schools, Śiva is the supreme Godhead. The concept is traced to the Rg Veda and He is the same as Rudra. 2. Literally śiva means 'good' or 'auspicious.' 3. Lord Siva exercises five functions: creation (srsti), maintenance (sthiti), dissolution (samhāra), obscuration (tirodhāna), and grace (anugraha). 4. According to Śaiva Siddhānta, Śiva has eight qualities: independence, purity, self-knowledge, omniscience, freedom from mala, boundless bene-volence, omnipotence, and bliss. 5. According to Śaiva Siddhānta, Śiva appears in eight forms: earth, water, air, fire, sky, the sun and the moon, and the human beings. Cf. the benedictory (nāndi) verse of the Abhijñānaśākuntala of Kālidāsa. 6. According to Vīra Saivism, Siva manifests in six forms (vide linga-sthala). | ||
| शिवभोग Siva-bhoga |
a stage of liberation in Saiva Siddhānta | In this stage the individual soul enjoys bliss with Lord Siva. | ||
| शिवाचार Sivācāra |
seeing everyone as Lord Śiva | 1. One of the five codes of conduct in Vīra Śaivism. 2. Vide pañcācāra. | ||
| शिवलिङ्ग Siva-linga |
a form of the formless Śiva | 1. According to Vīra Śaivism, it is a manifesta-tion of the Divine. Vide linga-sthala. 2. Vide linga. | ||
| शिवशक्ति Siva-śakti |
the twin truths of Saktaism affirming the static and dynamic aspects of Reality | |||
| शिवयोग Siva-yoga |
a stage of liberation in Saiva Siddhānta | In this stage the individual soul unites with Lord Šiva. | ||
| स्कन्ध Skandha |
group an aggregate | 1. According to Buddhism, they are aggregates of bodily and psychical states which are immediate to oneself. They are divided into five classes: body (rūpa), feelings (vedana), perceptions (saññā), predispositions from past impressions (saimskāra), and consciousness (vijñāna). They constitute what a person is and being impermanent, they lead only to sorrow. They point to the fact that a person is merely an empirical aggregate and has no essence. 2. Rūpa stands for the physical elements, and the other four skandhas stand for the psychical elements in the self. | ||
| स्मरणम् Smaraṇam |
remembering the Lord | Vide bhakti. | ||
| स्मृतिः Smṛtiḥ |
memory recollection | 1. According to Visiṣṭādvaita, it is included in perception as a valid means of knowledge. It is caused by similarity (śādṛśya), unseen effect (adrsta), deep thinking (cintā), or (sāhacarya). association 2. According to Nyaya, it is non-presentative knowledge which may be either true (yathārtha) or false (ayathārtha), but not valid (pramā). 3. According to the Jainas and the Vaiseṣikas, it is valid mediate knowledge. 4. According to Nyaya and Mīmāṁsā, it is in-valid knowledge (though their reasons for its in-validity differ). 5. According to Advaita, it is either valid or invalid as the case may be. 6. According to Nyaya-Vaiscṣika, recollection is a cognition caused solely by impressions. Advaita and Bhātţa Mīmāṁsā explain it as a cognitive complex consisting of two parts: perceptual experience and recollection. Nyāya calls it perceptual experience of a special type. 7. Smrti also refers to traditional scriptures, which include: the Vedangas, the Dharmaśāstras, the Itihasas, and the Purānas. 8. The principal law books are: the Manusmrti, Parāśarasmrti and Vasisthasmrti. Other smrtis are of: Sankha, Likhita, Atri, Viṣnu, Hārīta, Yama, Angirasa, Ušanas, Saimvarta, Brhaspati, Kātyāyana, Dakṣa, Vyāsa, Yājñavalkya, and Śātātapa. | ||
| स्मृतिप्रस्थान Smṛti-prasthāna |
the Bhagavad-gitā | 1. It is so called according to Vedānta. 2. Vide prasthāna-traya. | ||
| स्नेह Sneha |
smoothness oiliness viscidity | According to Nyāya-Vaiseṣika, viscidity is the quality which causes the lumping up of powder, etc. It causes the particles of powder, etc. adhere to each other. It belongs only to water. to | ||
| सोपाधिभ्रम Sopādhi-bhrama |
delusion due to an external adjunct | E. g., a crystal appears red in the physical proximity of a red flower. | ||
| सोपाधिशेष Sopādhi-seșa |
a form of nirvāṇa in which some impressions remain | Vide nirupādhi-sesa. | ||
| स्पन्द Spanda |
vibration self-movement | 1. A name for Kashmir Saivism. 2. The principle of apparent movement from the state of absolute unity to the plurality of the world. | ||
| स्पर्श Sparsa |
touch sense-contact | 1. One of the five subtle essences of the elements. Vide tanmātra. 2. One of the twelve links in the causal chain of existence. Vide pratityasamutpāda. | ||
| स्फटिक Sphaṭika |
crystal | One of the substances that lingas are made out of. | ||
| स्फोट Sphoṭa |
to burst manifest | 1. The hidden or underlying power behind individual letters of a word which present the meaning of the word to the reader or hearer of it. It is the eternal essence of a word, according to the Grammarians. It is manifested by letters and it-self manifests the meaning of a word. It is the single meaningful symbol. The articulated sounds used in linguistic discourse are merely the means by which the symbol is revealed according to the Grammarians who propounded the theory. 2. It is the eternal essence of words both because it is manifested by the letters and because it manifests the meaning. The concept arose due to the need to explain how individual letters form a meaningful word. | ||
| श्रद्धा Sraddhā |
faith | |||
| श्रौत Srauta |
scriptural | 1. These are Scriptures based on the Vedas. 2. Vide āgama. | ||
| श्रावक Śrāvaka |
listener disciple | 1. A follower of the Hīnayāna monks in Buddhism. 2. A layman in Jainism, who merely expresses his or her (śrāvika) faith in the Jaina doctrines and attempts as best they can to follow the dharma. 3. Vide śrāvaka-dharma. | ||
| श्रावकधर्म Stāvaka-dharma |
the householder's duties | According to Jaina spiritual disciplines, many concessions are allowed to the householder in observing the various virtues. | ||
| श्रवण Sravaṇa |
hearing study | 1. A proximate aid, according to Advaita, for liberation. An aspirant should hear the Upaniṣadic texts from a qualified teacher. This will remove any doubts one has as to the nature of the pramāna to know Brahman, i.e., śruti. It is the stage of formal study. 2. Vide mukhya-antaranga-sādhana. | ||
| श्रवणम् Sravaṇam |
listening to the glory of the Lord Vide bhakti. | |||
| श्रेयस् Sreyas |
good | In the Upaniṣads there is a distinction made between preyas, what is pleasing, and śreyas, what is good. One is warned never to be lured away by the merely pleasing, for there is no end to the pursuit of pleasure. Vide preyas. | ||
| श्री: Srih |
excellent venerated wealth Lakṣmī | 1. She is the consort of Viṣṇu. She is said to be the puruṣakāra (an interceder), according to Visiṣtādvaita. 2. It is often used as an honorific prefix to the name of deities and holy personages to indicate 'holiness'. | ||
| श्रीसम्प्रदाय Sri Sampradāya |
the Visiṣṭādvaita | |||
| स्रोतापन्न Sirotāpanna |
(Pali term) one in the stream of perfection | It is a stage of a Buddhist aspirant on the path to perfection. | ||
| श्रोत्र Srotra |
the ear | One of the five sense organs (jñānendriyas). | ||
| सृष्टि Sṛṣṭi |
creation | One of the five functions of Śiva. (vide Siva) | ||
| सृष्टिवाक्य Sṛṣṭi-vākya |
creation texts | According to Advaita, these texts only allude to Reality and do not teach creation per se, and explain how creation works only at the empirical level. By employing the method of adhyāropa and apavāda (superimposition and subsequent denial), these texts lead an aspirant from the known and the familiar to the unknown and the unfamiliar, i.e., Brahman. | ||
| श्रुतहानि Srutahāni |
distortion of the text giving up what is actually stated | |||
| श्रतज्ञान Sruta-jñāna |
scriptural knowledge | This is a type of mediate knowledge, according to Jainism. It is of two kinds: Anga-bāhya (not in-corporated in the twelve Angas), and Anga-pravista (incorporated in the twelve Angas). Its object of cognition may belong to the past, present, or future, and being the utterance of great ones (āpta-vacana), it is pure and beyond change. It is authoritative knowledge whose validity is unchal-lengeable. It is knowledge derived through words. It is divided into four classes or processes: inte-gration (labdhi), consideration (bhūvanī), under-standing (upayoga), and interpretation (naya). A unique feature of the Jaina theory of scriptural knowledge is that it is always preceded by perceptual knowledge (mati). No other school maintains that perceptual knowledge is basic to scriptural knowledge. | ||
| श्रुतार्थापत्ति Srutārthāpatti |
a type of postulation which helps to explain something which is heard | 1. E.g., the fact that the village from which Kṛṣṇa hails is on the Yamunā can be understood only when this statement is interpreted as meaning that the village is situated on the banks of the river Yamunā. 2. Vide arthāpatti. | ||
| श्रुति Śruti |
what is heard revealed Scripture direct assertion | 1. The Vedas are called the śruti. They are the Hindu revelatory scripture. The Divine Word (Veda) which is heard by the Seer (Rsi) constitutes the immemorial truth. Vide angatvabodhaka-pramāṇa. 2. It is divided into bheda- and abheda-Śrutis. | ||
| श्रुत्यनेक Sruti-aneka |
diversity of scriptural statements | According to Advaita, any seeming contradictions which exist in one's mind regarding Brahman, are removed by the study (śravaṇa) of the Scriptures. | ||
| श्रुतिप्रस्थान Sruti-prasthāana |
the Upaniṣads | 1. The Upaniṣads are so called by the Vedānta schools because they are the summits of the Veda and part of it. 2. Vide prasthāna-traya. | ||
| श्रुतिसापेक्ष Sruti-sāpekṣa |
dependent upon Scripture for authoritativeness | |||
| श्रुतिशिरस् Sruti-siras |
the summits of the Scripture | The Upaniṣads are called the summits of the Veda. | ||
| स्थल Sthal |
an abode place | 1. The Supreme Reality in Vīra Saivism. 2. It is a name for consciousness. According to Vīra Śaivism, there are six stages of consciousness: after knowing the world as unreal, one shares the bliss of Śiva (aikya) one sees God (linga) in oneself and everywhere (saraṇa) renunciation of the ego (prāṇalinga) offering all objects of enjoyment to God (prasādi) firm belief in the existence of God (maheśvara) and performing rituals and possessing devotion (bhakta). The first two belong to yoga-anga the next two to bhoga-anga and the last two stages belong to tyāga-anga. Vide chart no. 14. 3. According to Vīra Saivism, sthala or Siva divides into linga and anga. Linga is Siva or Rudra, and is the object of worship or adoration. Anga is the individual soul, the worshipper or adorer. Both linga-sthala and anga-sthala manifest in six forms. Vide chart no. 14. | ||
| स्थान Sthāna |
position proximity | Vide angatva-bodhaka-pramāṇa. | ||
| स्थावर Sthāvara |
non-moving bodies immobile stationary | They are said to be of four kinds: stones (śilā), shrubs (gulma), trees (vṛkṣa), and creepers (latā). | ||
| स्थविरवाद Sthaviravāda |
Vide Theravāda | |||
| स्थायिभाव Sthāyibhāva |
essence of emotion forming the content of a work of art an emotion located in an appreciator of a work of art | According to Indian aesthetics, it is the material cause of Rasa (Vide rasa). Such emotions are fit for representation as the theme of a work because these basic emotions may be assumed to be present in the responding spectator. There are nine basic emotions: love (rati), mirth (hāsa), sorrow (Soka), anger (krodha), fortitude (utsāha), fear (bhaya), disgust (jugupsā), wonder (vismaya), and śama (calmness). | ||
| स्थितप्रज्ञ Sthitaprajña |
one who is established in the divine Consciousness | One who is unmoved by agitated feelings and emo-tions, whether good or bad, whether pleasurable or painful, who is neither elated by joy nor depress-ed by sorrow and is stable in the knowledge and awareness of the Reality. Vide the Bhagavad Gitā II, 55-57. | ||
| स्थिति Sthiti |
a state condition preservation | |||
| स्थितस्थापक Sthitasthāpaka |
elasticity | Vide samskāra. | ||
| स्थूलचित् Sthula-cit |
physical consciousness | |||
| स्थूलशरीर Sthūla-śarīra |
gross body physical body | 1. According to Sänkhya, it is constituted of the twenty-five elemental principles: the five jñānen-driyas (the organs of hearing, touch, sight, taste, and smell), the five karmendriyas (the organs of speech, prehenison, movement, excretion, and generation), the five tanmatras (the subtle essence of the elements of sound, touch, sight, taste, and smell), the five mahābhūtas (ether, air, fire, water, and earth), and the five vital airs (prāna, apāna, samāna, udāna, and vyāna). 2. Vide śarīra. | ||
| शुद्धाध्वन् Suddhādhvan |
perfect or pure way | 1. According to Kashmir Śaivism, it is a name for the pure creation. 2. Vide tattva. | ||
| शुद्धाद्वैत Suddhādvaita |
pure non-duality | The name of Vallabha's school of Vedānta. | ||
| शुद्धावस्था Suddha-avasthā |
pure state | According to Śaiva Siddhānta, it is the state when the individual enters into a non-dual union with Siva. It is twofold: jivanmukti and paramukti. | ||
| शुद्धभाव Suddha-bhūva |
purity in motive | According to Dvaita, it is an aspect of devotion. | ||
| शुद्धजीव Suddha-jiva |
a perfect individual soul (according to Jainism) | Vide jīva. | ||
| शुद्धमाया Suddha-māyā |
pure māyā | According to Śaiva Siddhānta, māyā is twofold: pure and impure. Pure māyā is māyā in its primal state. It gives rise to the five pure principles. | ||
| शुद्धनिश्चय Suddha-niścaya |
knowledge of a thing in a particular context | Vide naya-niścaya. | ||
| शुद्धसत्त्व Suddha-sattva |
pure matter | 1. According to Visiṣṭādvaita, it is a self-luminous, immaterial, spiritual substance which is unconnected with the three guṇas. It is infinite in the higher regions and finite in the lower regions. It is the 'matter' out of which the bodies of Iśvara, eternals, and liberated individuals are made. 2. Vide nitya-vibhūti. | ||
| शुद्धाशुद्धमाया Suddhāśuddha-māya |
pure and impure creation | According to Śaiva Siddhānta, the space-time universe evolves from here. It is an impure creation and is directed by the lesser divinities. It evolves into particle (kalā), knowledge (vidyā), desire (rāga), individual soul (puruṣa), and matter (māyā). These tattvas cause enjoyment for the individual soul. They are also called miśra-tattvas. Vide chart no. 9. | ||
| शुद्धविद्या Suddha-vidyā |
pure knowledge | It is a category in Śrīkaṇṭha's philosophy. Vide chart no. 9. | ||
| सुदुर्बोध Sudurbodha |
inexplicable | |||
| सुदुर्जय Sudurjaya |
supreme invincibility in meditation | Vide bodhisattva. | ||
| सूक्ष्मचित् Sūkṣma-cit |
subtle sentience | According to Saiva Siddhānta, God needs no support nor experience to understand. | ||
| सूक्ष्मेन्द्रिय Sūkṣma-indriya |
subtle sense organ | It is a name for the mind. | ||
| सूक्ष्मशरीर Sūkṣma-śarīra |
subtle body | 1. The sheaths of prāṇa, manas, and vijñāna, constitute the subtle body. They are called the prāṇa-maya-kośa, manomaya-kośa, and vijñānamayakośa. 2. The subtle body consists of the internal organs (buddhi, ahaṁkāra, and manas), the organs of knowledge (jñanendriya), the organs of action (karmendriya), and the five vital airs (prāṇa). 3. It is also called the linga-śarira or the astral body. 4. Vide kośa and śarīra. | ||
| शून्य Sūnya |
the void non-being non-existence | According to Mādhyamika Buddhism, there is no Reality nor non-reality. All is śūnya, void, as all dualities are disclaimed. Thus whatever is, is not describable by any concept. Being devoid of any phenomenal characteristics, 'void' or 'the indescribable' is the real nature of things. | ||
| शून्यता Sūnyatā |
voidness emptiness | According to Buddhism, it is the suchness of existence. Vide śūnya. | ||
| शून्यवाद Sūnyavāda |
the theory of the void | Vide Mādhyamika. | ||
| शुष्कयुक्ति Suṣka-yukti |
dry reasoning | |||
| सुषुप्ति Suṣupti |
deep sleep | 1. The state of deep sleep consciousness. There are no objects present, neither of external things of the world, nor of internal ideas. Thus there is no apprehension of duality, though ignorance (avidyā) still persists in a latent state. 2. Vide avasthā. | ||
| सुतल Sutala |
hell | 1. The nether pole of Jano-loka. It is a state of good matter wherein desire and passion rule. 2. Vide loka and tala. | ||
| सूत्र Sūtra |
aphorism 'thread' | 1. An extremely condensed and cryptic statement requiring a commentary or explanation to make it intelligible. 2. The sacred thread worn by the members of the three higher castes. 3. The basic text for a philosophical system. It consists of a set of aphorisms setting forth, in an ordered manner, the leading concepts and doctrines of the system concerned. These aphorisms are cryptic and are not expository statements, but aids to memory. Since they are brief, they lend themselves to divergent interpretations. Vide bhāṣya. | ||
| सुत्तपिटक Sutta-piṭaka |
the basket of sermons | This is the Buddhist scripture (compiled by Ananda) which gives the sermons and parables of the Buddha. It is divided into five sections (nikāya): digha, majjhima, samyutta, anguttara, and khuddaka. | ||
| स्वभाव Svabhāva |
essential nature | 1. The essential law of one's nature. 2. The theory of self-nature (svabhūva-vāda) or 'naturalism' which holds that things are as their nature makes them. It acknowledges the univer-sality of causation, while tracing all changes to the thing itself to which it belongs. Everything is unique and is predetermined by that uniqueness. Every-thing is self-determined. What is to happen, must happen, whether one wills it or not. | ||
| स्वभावनिर्देश Svabhāva-nirdeśa |
natural perceptual discrimination | Vide nirdeśa. | ||
| स्वधर्म Svadharma |
one's own natural duty | 1. It arises from one's obligations towards one's nature, class, social position, latent tendencies, place and time. 2. Vide dharma. | ||
| स्वाध्याय Svādhyāya |
study study of Scripture | 1. One of the religious observances of Patañjali's rāja-yoga. 2. Vide niyama. | ||
| स्वगतभेद Svagata-bheda |
internal distinctions | 1. For example: the difference between the leaves and flowers of a tree. 2. Vide bheda. | ||
| स्वलक्षण Svalakṣaṇa |
the bare particular in perception | According to both the Vaibhāṣika and Sautrāntika schools, what is perceived or postulated is the bare particular, e.g., blue. All the other elements (blueness, peacockness, etc.) are added by the mind and are termed sāmānya-lakṣaṇa. | ||
| स्वनिर्वाहक Svanirvāhaka |
what is self-accomplished | |||
| स्वानुभव Svānubhava |
self-realization | |||
| स्वप्नः Svapnaḥ |
dream | 1. It is to be immersed in one's own self. The state of consciousness called dream is also known as prajñā. 2. Vide avasthā. | ||
| स्वप्रकाश Svaprakāśa |
self-revealing self-luminous | |||
| स्वारसिक Svārasika |
self-evident | |||
| स्वारसिकीप्रवृत्ति Svārasiki-pravṛtti |
spontaneous volition | |||
| स्वर्लोक (स्वर्ग) Svarloka (Svarga) |
heaven | 1. A world of light and delight. 2. Vide loka and tala. | ||
| स्वार्थानुमान Svārtha-anumana |
inference for one's own sake | 1. An inference which is intended for the satis-faction of one's own reasoning. It consists of three propositions. The Buddhists, Jainas, and Naiyā-yikas all made this distinction. 2. Vide anumana. | ||
| स्वरूप Svarūpa |
natural form actual or essential nature | |||
| स्वरूप-अभेद Svarūpa-abheda |
non-relational proposition identity statement | 1. According to Advaita, examples of this type of proposition include: 'so'yam devadattah (this is that Devadatta) or the mahā-vākya 'tat tvam asi'. 2. It is one of the two types of vākyārthas. This type is a non-relational sentence in that the two entities referred to, are actually identical. 3. Vide vākyārtha. | ||
| स्वरूप-अनुपपत्ति Svarūpa-anupapatti |
the untenability of the nature (of avidya) | 1. One of the seven untenabilities pointed out by Rāmānuja in his criticism of the Advaita concept of avidyā. 2. Vide saptavidha-anupapatti. | ||
| स्वरूपधर्म Svarūpa-dharma |
essential attributes of a substance | |||
| स्वरूपैक्य Svarūpaikya |
absolute identity | |||
| स्वरूपज्ञान Svarūpa-jñāna |
knowledge which is of the nature of the Self | 1. According to Advaita, it is another name for Brahman. Advaita makes a distinction between svarūpa-jñāna which is Brahman and urtti-jñāna which is cognition or knowledge through a mental mode. Svarūpa-jñāna is not opposed to avidyā, while vṛtti-jñāna is. The type of modal knowledge through which Brahman is apprehended is called akhandākāra-vrtti-jñāna. 2. Vide vrtti-jñāna. | ||
| स्वरूप लक्षण Svarūpa-lakṣaṇa |
essential nature insepara-ble essence | 1. The essential nature of a thing lasts as long as the thing persists. Thus, its essential nature distinguishes it from all other things. It is a definition by essence. It defines a thing without the implication of the differentiation entering into the constitution. 2. According to Advaita, existence, knowledge, and bliss (sat-cit-ānanda) are the essential nature of Brahman. However, it should be noted that the essential nature of Brahman, as defined by Advaita, is interpreted only negatively. 3. Vide tatastha-laksana. | ||
| स्वरूपनिरूपकधर्म Svarūpa-nirūpaka-dharma |
eternal qualities which describe the Lord | According to Visiṣṭādvaita, these qualities are said to be the Lord's essential nature. They are: satyatva, jñānatva, and ānandatva. | ||
| स्वरूपसम्बन्ध Svarūpa-sambandha |
self-relation | According to Nyāya, self-relation is of two types: those which limit occupancy (vṛtti-niyāmaka) and those which do not limit occupancy (vṛtty-aniyāmaka). | ||
| स्वरूपासिद्ध Svarūpāsiddha |
unestablished in respect of itself | 1. A type of unestablished reason (hetu) in an inferential process e.g., sound is a quality, because it is visible, like a colour. Visibility cannot be predicated of sound which is only audible. 2. Vide asiddha and hetvābhāsa. | ||
| स्वरूपस्थिति Svarūpa-sthiti |
remaining in one's own natural condition | |||
| स्वरूपत्रैविध्य Svarūpa-traividhya |
three forms of the self | According to Dvaita, there are three types of individual souls: sattva-predominant individuals fit for release (mukti-yogya) rajas-predominant individuals who are ever within the cycle of birth and death (nitya-samsarin) and tamas-predominant individuals or evil beings (tamo-yogya). The second and third types of individuals cannot ever obtain liberation. | ||
| स्वरूपोपाधिप्रतिबिम्ब Svarūpa-upādhi-pratibimba |
the soul (jīva) is a reflection through its own nature functioning as the reflecting medium | According to Dvaita, this is a concept of the individual soul. | ||
| स्वरूपविशेष Svarūpa-višeṣa |
special natural forms | |||
| स्वसङ्कल्प सहकृतकर्मकृत Svasankalpa-sahakṛta-karma-kṛta |
bodies made by one's own will | 1. It is said that yogins possess the power to make such bodies. 2. Vide śarīra. | ||
| स्वसिद्ध Svasiddha |
self-established | |||
| स्वतः निराकार Svatah nirākāra |
formless in itself | |||
| स्वतः प्रामाण्यवाद Svatah-prāmāṇya-vāda |
the theory of intrinsic validity | 1. The theory that the validity of knowledge is present in the material that creates the object and that the awareness of this validity arises spontaneously with that knowledge itself. Vide paratah-prāmāṇya-vāda. 2. Sānkhya holds that validity and invalidity are intrinsic to knowledge. Mīmāṁsā and Advaita hold that validity is intrinsic, but that invalidity is extrinsic to knowledge. | ||
| स्वतःसिद्ध Svatah-siddha |
self-established self-luminous | |||
| स्वतन्त्र Svatantra |
independent | |||
| स्वतन्त्रतत्त्व Svatantra-tattva |
an independent real | According to Dvaita, Brahman is an independent real. | ||
| स्वातन्त्र्यवाद Svātantrya-vāda |
the theory of self-dependence or sovereignty | The unique and chief doctrine of Kashmir Śaivism. It proclaims that Śiva's will is responsible for all manifestations. The supreme Reality manifests all from itself, in itself, and by itself as it is self-dependent. | ||
| स्वतस्त्व Svatastva |
intrinsicality | |||
| स्वतोग्राह्य Svatogrāhya |
intrinsically made out | |||
| स्वतोग्रहण Svatograhaṇa |
intrinsic apprehension | |||
| स्वतोजन्य Svatojanya |
intrinsically brought out | |||
| स्वतोव्यावर्तक Svatovyāvartaka |
self-discriminating | |||
| स्वतोव्यावृत्त Svatovyāvṛtta |
self-differentiated | |||
| स्वयं-ज्योति Svayaṃ-jyoti |
self-luminous | |||
| स्वयम्प्रकाश Svayam-prakāśa |
self-luminous | |||
| स्वयंसिद्ध Svayaṃ-siddha |
self-accomplished | 1. A type of perception which is independent of the senses and accomplished by yogic practices. 2. Vide arvācīna-pratyakṣa. | ||
| स्वेच्छा Svecchā |
free-will | |||
| स्वेदज Svedaja |
sweat-born | 1. Bodies born of sweat. 2. Vide karma-kṛta. | ||
| श्वेताम्बर Svetāmbara |
white-clad | One of the two principal Jaina sects. Vide digambara. Its adherents wear white clothes. | ||
| स्वेतरभेद Svetara-bheda |
different from the rest | |||
| स्याद् Syād |
'may-be' | |||
| स्यादस्ति Syād-asti |
may-be it is | Vide syād-vāda. | ||
| स्यादस्ति-अवक्तव्य Syād-asti-avaktavyam |
may-be it is and is indescribable | Vide syād-vāda. | ||
| स्यादस्तिनास्ति Syād-asti-nāsti |
may-be it is and it is not | Vide syād-vāda. | ||
| स्यादस्तिनास्ति-अवक्तव्यम् Syād-asti-nāsti-avaktavyam |
may-be it is and is not and is indescribable | Vide syād-vāda. | ||
| स्यादवक्तव्यम् Syād-avaktavyam |
may-be it is indescribable | Vide syād-vāda. | ||
| स्यान्नास्ति Syād-nāsti |
may-be it is not | Vide syād-vāda. | ||
| स्यान्नास्त्यवक्तव्यम् Syād-nāsti-avaktavyam |
may-be it is not and is indescribable | Vide syād-vāda. | ||
| स्याद्वाद Syād-vāda |
the theory of 'may be' conditioned predication | 1. As Reality is a complex phenomena, according to the Jainas, no one simple proposition can express the nature of Reality fully. Thus the term 'may be' (syād) is prefixed before seven propositions (saptabhangi) giving each one a conditional point of view. Each proposition affirms something only in a relative point of view and thus the definite Jaina point of view is that there is no one definite point of view of Reality. All knowldege is relative and may be examined from the point of view of time, space, substance, and mode e.g., a pot exists, now, from one point of view and does not exist at another time in the future. From one point of view, a pot doesn't exist (before it is made) and from another point of view, it exists (after it is made). This pot exists from the point of view of its substance, clay, its place, the present moment, and its mode which is its particular shape. The pot does not exist from the point of view of another substance, say gold, etc. To ignore the complexity of objects is to commit the fallacy of dogmatism according to the Jainas. 2. The seven propositions are: syād-asti, syād-nāsti, syād-asti-nāsti, syād-asti-avaktavyam, syad-nāsti-avaktavyam, syād-asti-nāsti-avaktavyam, and syād-avaktavyam. | ||
| श्येनयाग Syenayāga |
a type of Vedic ritual for bringing about a calamity to one's enemies | |||
| T |
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| तदन्यवाधितार्थप्रसङ्ग Tadanyabādhitārtha-prasaṅga |
a type of reasoning | Vide tarka. | ||
| तादात्म्य Tādātmya |
identity empathy | The relation of identity is also referred to as samsarga. According to Sāṅkhya, Bhāṭṭa, and Advaita, this is essentially an internal relation. | ||
| तैजस Taijasa |
the dream self | 1. It is the self having a conceit in an individual subtle body in dream-experience. It is so called because it is of the nature of light, and thus can function in the absence of external objects. It knows subtle internal objects and enjoys them through the mind. 2. Vide viśva and prajñā. | ||
| तल Tala |
place or world | 1. There are seven talas in Indian lore: pātāla, the serpent kingdom of the Nagas atala, the king-dom of the Yakṣas rasātala, the abode of the asuras, daityas and dīnavas talatala, the kingdom of the rākṣasas vitala, the kingdom of Siva's demons sutala, ruled by Bali and mahātala, the kingdom of pretas and demons. 2. Vide loka | ||
| तलातल Talātala |
hell | 1. A state of purely outward passions and sense indulgence. It is a place and yet not a place. It is a plane of existence which is not fully material nor fully non-material. 2. Vide loka and tala. | ||
| तमस् Tamas |
darkness inertia dullness | 1. One of the three guṇas. It is of the nature of indifference and serves to restrain. It is heavy and enveloping. 2. Vide guṇa. | ||
| तमोयोगिन Tamo-yogin |
individual souls who are destined to go to hell | 1. According to Dvaita, these individuals are tamas-predominant, evil beings. They can never obtain liberation. 2. Vide svarūpa-traividhya. | ||
| तन्हा Tanhā |
craving desire | A Pali term vide tṛṣṇā. | ||
| तन्मात्र Tanmātra |
the subtle essence of the five elements | 1. They are: sound (śabda), touch (sparśa), sight (rūpa), taste (rasa), and smell (gandha). The five elements (mahā-bhūta) are derived from the tan-matras as follows: from sound comes ether from touch comes air from sight comes fire from taste comes water and from smell comes earth. The tanmātras are said to evolve from the tāmasa aspect of egoity according to Sānkhya. 2. Vide chart no. 13. | ||
| तन्त्र Tantra |
rule ritual, scripture religious treatise loom warp | 1. As religious treatises, they are usually in the form of a dialogue between Siva and Sakti. Some-times they are referred to as the 'Fifth Veda'. 2. They treat of five subjects: creation, destruction, worship of gods and goddesses, attainment of the six powers, and the four modes of union with the Divine in meditation. 3. They are practical treatises on religion. By means of worship of images (arcā), diagrams (yantra), repetition of mystic syllables (mantra), and meditation (upāsana), they provide courses for developing the hidden, latent power in individuals leading to realization. They may also be used for attaining worldly desires. | ||
| तनु Tanu |
body person thin small | |||
| तापः Tāpaḥ |
heating one of the five samskāras of Śrīvaiṣṇavas | |||
| तपस् Tapas |
austerity concentrated discipline penance | 1. A burning enquiry and aspiration. It is a spiritual force of concentrated energy generated by a spiritual aspirant. 2. Vide niyama. | ||
| तपोलोक Tapo-loka |
heaven | 1. The world or plane of spiritual force. It is the world of self-conscious energy. 2. Vide loka and tala. | ||
| तारतम्य Tāratamya |
gradation | 1. According to Dvaita, among individuals there is an intrinsic gradation. There are three grades of individual souls: the ever-free (nitya), those who have attained freedom (mukta), and those individuals which are bound (baddha). Among the lat-ter there are those eligible for release (mukti-yogya), those not eligible for release (nitya-samsārin and tamo-yogya). And among the souls eligible for release, there is an intrinsic gradation. Celestial beings, sages, and advanced individuals comprise this latter category. 2. According to Dvaita, all individuals souls who are released enjoy pure bliss. However, this bliss varies in degree, though not in quality. This is based on the theory that individuals differ in their character. 3. Vide ānanda-tāratamya and svarūpa-traividhya. | ||
| तर्कः Tarkaḥ |
reasoning argumentation | 1. It is one of the sixteen categories of the Nyāya school. Vide padārtha and chart no. 6. 2. It means deliberation on an unknown thing to discern its real nature. It consists of seeking reasons in support of some supposition to the exclusion of other suppositions. It is employed whenever a doubt is present about the specific nature of anything. 3. It is a hypothetical argument. It is a type of reasoning by which one may test the validity of the conclusion of any reasoning. It consists in deducing an untenable proposition from a given proposition. It takes the contradiction of a proposition as a hypothesis and sees how it leads to a contradiction. 4. It is of five types: ātmāśraya which shows the fallacy of self-dependence anyonyāśraya which shows the fallacy of reciprocal dependence cakraka which shows the fallacy of a presupposition explaining another presupposition anavastha which shows the fallacy of infinite regress and, tadanya-bādhitārtha-prasanga which indirectly shows the validity of a reasoning by proving the contradictory of the conclusion absurd. | ||
| तर्कशास्त्र Tarka śāstra |
another name for the Nyāya school the science of reasoning | |||
| तत् Tat |
'that' | A neuter pronoun expressing the indescribable Absolute. (Vide Tat-tvam-asi) | ||
| तटस्थलक्षण Taṭastha-lakṣaṇa |
identifying marks accidental attributes the definition per accidens | According to Advaita, Brahman may be defined in one of the two ways, from the relative standpoint and from the absolute standpoint. Taṭatha-lakṣaṇa describes the accidental attributes superimposed upon the essential nature of a thing. These attributes remain in that thing only foratime and differentiate it from other things. This definition, per-accidens, is from the relative standpoint. Thus to describe Brahman as the source and support of the world is to superimpose relational aspects upon the non-relational non-dual Absolute. This technique has a methodological importance for the Advaitin. It is easy for a beginner to understand the nature of a qualified Brahman. Then from this known position, it is easier to convey the final Advaitic position of non-duality. 2. Vide svarūpa-lakṣaṇa, adhyāropa and apavāda. | ||
| तथता Tathatā |
suchness is-ness things as they are | According to the Buddhists, that which is beyond all dualities and descriptions. It is a Mādhyamika term for the ultimate Reality. | ||
| तथागत Tathāgata |
one who has thus gone | 1. A title of the Buddha. 2. One of the four meditations (dhyāna) spoken of in the Lankāvatāra Sutra. It is that state in which the mind lapses into suchness. In this state the nothingness and incomprehensibity of all phenomena is perfectly realized. | ||
| तथागतगर्भ Tathāgatagarbha |
the womb of the perfect One | 1. It is also known as dharma-kāya. 2. It is called ālaya-vijñāna in Yogācāra Buddhism. | ||
| तत्ऋतु Tatkratu |
the principle that one who meditates becomes one with the object of their meditation | |||
| तात्पर्य Tātparya |
purport intrinsic significance | 1. The purport of the Vedic works is determined through six characteristic marks (ṣadlinga): the harmony of the initial and concluding passages (upakrama and upasamhāra) repetition (abhyāsa) novelty (apūrvata) fruitfulness (phala) glorification by eulogistic passages or condemnations by depre-catory passages (arthavāda) and intelligibility in the light of reasoning (upapatti). 2. It is one of the four conditions which, when. fulfilled, produce the meaning of a sentence. (Vide ākānkṣā, yogyatā, sannidhilāsatti). Purport is the capacity for generation of the cognition of a particular thing, according to Advaita. According to Nyāya, purport is the intention of the speaker. | ||
| तात्पर्यबोधकषड्लिङ्ग Tātparya-bodhaka-ṣadlinga |
the six marks which determine the purport of a text's verse | Vide tātparya. | ||
| तत्तु समन्वयात् Tat-tu-samanvayāt |
but that (Brahman is to be known only from the Scriptures and not independently by any other means is established) because it is the main purport (of all Vedanta texts) | It is a sūtra (I, i, 4) of the Brahma-sūtra. | ||
| तत्त्व Tattva |
category truth the essence of things | 1. It is the essence of anything. It is a thing's essential being, its 'thatness'. 2. Each school in Indian philosophy names a certain number of tattvas as fundamentals in its system of thought. Advaita lists two (from the empirical, relative point of view): tat and tvam. Sāṅkhya lists twenty-five: avyakta, buddhi, ahan-kara, the five tanmatras, the five mahā-bhūtas, the five karmendriyas, the five jñānendriyas, manas and puruṣa. Kashmir Saivism lists thirty-six: Siva, Sakti, Sadāśiva (sādākhya), Iśvara, Suddha-vidyā, māyā, kāla, niyati, rāga, vidyā, kalā, puruṣa, prakrti, buddhi, ahankära, manas, five karmendriyas, five jianendriyas, five tanmatras, and five mahā-bhūtas. (The first five constitute the pure creation and the latter thirty-one form the impure creation). All the other schools accept similar number - about seven to 26 of categories. 3. Vide padārtha and charts no. 6-9. | ||
| तत्त्वाज्ञान Tattva-ajñāna |
non-apprehension of the real | |||
| तत्त्वदर्शन Tattva-darśana |
the absolute level of truth as designated by Gaudapāda | |||
| तत्त्वाध्यवसाय Tattvādhyavasāya |
conclusive determination of the truth | |||
| तत्त्वज्ञान Tattva-jñāna |
Brahman realization apprehension of the real | |||
| तत्त्वमसि Tat-tvam-asi |
that thou art | A great saying (mahā-vākya) which occurs in the Chandogya Upanisad of the Sama Veda. | ||
| तत्त्वत्रय Tattva-traya |
three realities | According to Visiṣṭādvaita, three realities exist: living beings (cit), inanimate things (acit) and the supreme Ruler and Controller (Îśvara). | ||
| तत्त्वावबोध Tattvāvabodha |
apprehension of reality or truth | |||
| तेजस् Tejas |
fire | 1. It is one of the five clements. Vide mahabhūta. 2. It is of four kinds: terrestrial (bhauma), celestial (divya), of the stomach (audarya), and mineral (ākaraja). | ||
| तेङ्कलै Teṅkalai |
(Tamil term) the Southern sect or school of Visiṣṭādvaita | 1. It was founded by Piļļai Lokācārya. This school regards the Tamil Prabandham as canonical and is indifferent to the Sanskrit tradition. 2. Vide Vadakalai and Ubhaya-vedanta. | ||
| तिमिर Timira |
darkness | It is also a discase of the eye producing double vision. | ||
| तिरोभाव Tirobhāva |
obscuration | |||
| तिरोधान Tirodhāna |
obscuration concealment | A type of power (śakti) according to the Saiva Siddhanta, which is active at the time the individual souls are fettered. | ||
| तिरोधान-अनुपपत्ति Tirodhāna-anupapatti |
the untenability of concealment | 1. One of the 7 untenabilities posed by Rāmānuja against the Advaita concept of avidyā. 2. Vide saptavidha-anupapatti. | ||
| तीर्थङ्कर Tirthankara |
ford-crosser ford-maker | The twenty-four prophets of Jainism who represent the goal of human life. They are called ford-makers because they serve as the ferrymen across the river of transmigration. They are the perfected ones who lead the way to liberation. Rṣabha was the first one and he is mentioned even in Vedic lore, though there is no historical evidence available until one comes to the twenty-third preceptor, Pārsvanātha. The list is: Rṣabha, Ajita, Sam-bhava, Abhinandhana, Sumati, Padmaprabha, Supārsva, Candraprabha, Suvidhi, Śītala, Śre-yāṁsa, Vasupūjya, Vimala, Ananta, Dharma, Santi, Kunthu, Ara, Malli, Munisuvrata, Nami, Ariṣṭenemi, Pārsva, and Vardhamana Mahāvīra. | ||
| तिरुवडि-पेरु Tiruvaḍippēru |
(Tamil term) grace | |||
| तिर्यक् Tiryak |
animal being | Vide jangama. | ||
| तितिक्षा Titikṣā |
endurance of opposites forbearance | 1. The ability to withstand opposites like pleasure and pain, heat and cold, etc., with equal fortitude. 2. Vide sādhana-catuṣtaya. | ||
| तीव्रमुमुक्षु Tivra-mumukṣu |
one who has an earnest and consuming desire for liberation | Vide jiva. | ||
| त्रैगुणात्मिका Traiguṇātmikā |
made of the three guṇas | Vide guṇa. | ||
| त्रैगुण्य Traiguṇya |
the three guṇas (sattva, rajas, and tamas) | |||
| त्रासः Trāsaḥ |
individuals who possess more than one sense organ | 1. They include human beings, birds, animals, gods, and devils. 2. They are individuals capable of movement. 3. Vide chart no. 8. | ||
| त्रसरेणु Trasareṇu |
triad ternary product | 1. It is also called truṭi. It is the smallest visible substance, according to Nyaya-Vaiseṣika. It is made up of three dyads (duyaṇuka). 2. Vide anu. | ||
| त्रेतायुग Tretā-yuga |
the silver age | 1. The age where dharma (truth) stands on only three of its four legs. In this age the way to liberation is through sacrifice (yajña). 2. Vide yuga. | ||
| त्रिगुण Triguṇa |
the three qualities viz. sattva, rajas, and tamas | Vide guṇa. | ||
| त्रिक Trika |
triple | 1. A name for Kashmir Saivism. 2. It refers to the triple principle with which the Kashmir Saivism deals, viz., pati-pāśa-pašu or śiva-śakti-anu, or God-souls-bonds. | ||
| त्रिकाय Trikāya |
the three sheaths (of the Buddha) | 1. Dharmakāya: the sheath of the Law. This is the Reality, the Void, the Absolute. It is the universal and transcendent Buddha. 2. Sambhogakāya: the sheath of enjoyment. This is the sheath in which a Buddha or Bodhisattva dwells on the earth or beyond. 3. Nirvāṇakāya: the sheath of the transforma-tion. This is the sheath of the historical Buddha. 4. The first sheath is unmanifest the second is manifest to the eye of faith, i.e., bodhisattvas and the third sheath is empirically manifest. | ||
| त्रिपिटक Tri-piṭaka |
the 'three baskets of tradition' | The early Buddhist canon written in Pali. These are: Sutta or utterances of the Buddha himself Vinaya or rules of discipline and Abhidhamma or philosophic discussions. | ||
| त्रिप्रदेश Tripradeśa |
combination of three atoms | Vide aṇu. | ||
| त्रिपुटी Tripuṭi |
triple form | 1. The process of knowing or knowledge implies the subject who knows, and the object which is known. Every act of cognition involves this triple form of: the cognizer, the object cognized, and the means of cognition. 2. The knower, the known, the act of knowledge. | ||
| त्रिरत्न Tri-ratna |
the three jewels | 1. According to Jainism, they are the quintes-sence of their theory of liberation. They are: right knowledge (samyag-jñāna), right vision (samyag-darśana), and right conduct (samyak-caritra). Right vision is faith in the Jaina scriptures. Right knowledge is knowledge of the truths taught by Jainism. Right conduct is making one's life con-form to the truths learnt. Thus, these are the three principles that exalt life. (For right conduct vide mahā-vrata). 2. According to Buddhism, the three jewels are: the Buddha, His doctrine, and the Order. Thus, there is the profession of faith: I go for refuge to the Buddha I go for refuge to the Dharma I go for refuge to the Sangha. (Buddham Saranam gacchāmi dharmain Saranam gacchāmi sangham Saraṇam gacchāmi). 3. According to Visiṣṭādvaita, the three jewels are: (i) mantraratna (Dvaya), (ii) purānaratna (Viṣṇu-purāṇa) and (iii) Stotraratna (a work of Yamuna). | ||
| त्रिवृत्करण Trivrtkarana |
triplication all objects are made of three parts | 1. The mixture of the three elements, fire, water, and earth, in different proportions, constitutes all the various objects. The yathartha-khyāti of Visiṣṭādvaita grounds itself on the trivrtkarana texts of the Upaniṣads. 2. Vide pañci-karaṇa. | ||
| तृष्णा Tṛṣṇā |
thirst craving desire | 1. One of the twelve links in the causal clain of existence. Upādāna is an advanced desire which again is the result of pleasure and pain. 2. Vide pratitya-samutpāda. | ||
| तृतीयलिङ्गपरामर्श Tṛtiyalinga-paramarsa |
the two factors necessary in an inferential process subsumptive reflection | 1. There must be knowledge of the universal concomitance between the reason (hetu) and the major term (sādhya), and there must also be a necessary relation between the reason and the minor term (paksa) in a valid inferential reasoning. 2. Vyāpti-jñāna and pakṣa-dharmata-jñāna must combine so as to serve as the instrument of inference. Parāmarśa is the ratiocinative process which makes known the fact that the mark which is universally concomitant with the inferred character is present in the subject. The principle involved in this process is subsumption, the correlation of a particular case with the universal pervading it. Linga is the hetu or probans and should be such that it is related to the probandum (sādhya), is known to exist in that which is connected there. with, and does not exist where the sadhya is not present. 3. Vide anumana. | ||
| त्रुटि Truṭi |
triad ternary product | Vide trasareṇu. | ||
| त्र्यणुक Tryaṇuka |
triad (of atoms) three atoms grouped together | 1. The smallest visible substance, according to Vaiseṣika. From these triads, grouped in different ways, all the various things are produced. 2. Vide aṇu. | ||
| तुच्छम् Tuccham |
utterly unreal (atyanta-asat) | 1. The absolutely non-existent, e.g., the child of a barren woman. 2. According to Advaita, māyā is real to the ordinary individual, neither real nor unreal (anirvacaniya) to the philosopher, and unreal (tuccha) to the enlightened individual. | ||
| तुरीय Turiya |
the fourth the transcendental Self the supreme Reality | 1. It is the fourth state of consciousness, according to Advaita. However, it is not really a state, but the underlying substratum of the other three states the waking, dreaming, and deep sleep. 2. It is the fourth state beyond waking, dream, and sleep. It is the real Self which is beyond the changing modes of existence. It is indivisible, ungraspable, unthinkable, and unnameable. Each of the other three states have their own names (vaiśvānara, taijasa, and prajñā), but not the Absolute which is merely referred to as the fourth. It is a-mātra or modeless. 3. Vide avāsthā, om, and pada. | ||
| तुरीयातीत Turiyātita |
the state of individual soul in which it is in a totally blissful condition | This is a term used for the individual in Śaiva Siddhanta. | ||
| तुष्टि Tuṣṭi |
laziness satisfaction contentment | There are nine types of laziness, according to Sänkhya. They include: no exertion is necessary for an individual since prakrti will herself bring about one's liberation (ambhas) it is not necessary to meditate, for it is enough if one merely renoun-ces the householder's life (salila) there is no hurry, for salvation will come in its own time (megha) salvation will be worked out by fate (bhāgya) contentment leading to renunciation proceeds from five causes, e.g., the troubles of earning, the troubles of protecting the earned money, the natural waste. of things earned by enjoyment, increase of desires leading to greater disappoint-ments, and all gain leads to the injury of others. | ||
| त्वाच-प्रत्यक्ष Tvāca-pratyakṣa |
tactual perception | |||
| त्वक् Tuak |
sense of touch | 1. One of the organs of knowledge. It is of three types: cool, hot, and lukewarm. 2 . Vide jñānendriya. | ||
| त्याग Tyāga |
abandonment renunciation | The Bhagavad-gītā considers true renunciation to be the relinquishment of the fruits of one's actions. | ||
| त्यागाङ्ग Tyāgāṅga |
part of the classification scheme of Vira Saivism | Vide ṣaṭsthala, anga-sthala, and chart no. 14. | ||
| U |
||||
| उभयकर्मज Ubhaya-karmaja |
a type of disjunction where the separation of two conjoined substances takes place through the activity in both the substances | 1. E.g., as when two wrestlers break apart (vide vibhāga). 2. A type of conjunction where the conjoining takes place due to the activity of both the substances. Vide samyoga. | ||
| उभयलिङ्गत्व Ubhaya-liṅgatva |
Brahman's twofold form | 1. Śaiva Siddhānta: God is both transcendent and immanent, or both with form and without form. 2. Visiṣṭādvaita: God has no blemishes and has all good qualities. | ||
| उभयवेदान्त Ubhaya-vedānta |
the twofold Vedānta | According to Visiṣṭādvaita, the hymns of the Alvārs (Divya-prabandha) constitute the Tamil Veda and along with the Sanskrit texts (prasthāna-traya), they together constitute the twofold source of authority for the school. | ||
| उदाहरण Udāharaṇa |
illustration example corroboration | 1. A member of a syllogism which is essential for establishing the validity of an argument e.g., wherever there is smoke, there is fire, as in a hearth. It substantiates the reason (hetu) by citing the universal and an example. 2. Vide anumāna. 3. Udāharaṇa means 'example' and originally this member of a syllogism only contained the example. But it was realized that there could be no genuine inference from particulars to parti-culars. Thus, the universal was added to the example, and after the addition, the name of the member, as udāharana, was retained. This shows that the Indian syllogism is deductive-inductive. | ||
| उडैयवर् Uḍaiyavar |
(Tamil term) he who holds the key to the two worlds a name of Ramānuja. | |||
| उदान Udāna |
one of the five vital airs | 1. It is the life-breath which directs the vital currents of the body upwards. 2. Vide prāṇa. | ||
| उद्भिज्ज Udbhijja |
sprout-born | 1. That whose birth comes out of the earth. 2. Vide karma-kṛta. | ||
| उद्भूत Udbhūta |
perceptible manifested | |||
| उद्बोधक Udbodhaka |
that which causes something to manifest stimulating element | |||
| उद्देश Uddeśa |
enumeration object end | |||
| उद्देश्य Uddeśya |
subject | |||
| ऊह Uha |
conjecture indeterminate sensing | Vide apoha and samśaya. | ||
| उपवृंहण Upa-vṛṃhaṇa |
Itihāsas and Purāṇas | |||
| उपादान Upādāna |
mental clinging causal substance material cause | One of the twelve links in the causal chain of existence. Vide pratityasamutpāda. | ||
| उपादानकारण Upādāna-kāraṇa |
material cause E.g., thread is the material cause of cloth. | |||
| उपदेश Upadeśa |
initiation spiritual instruction | |||
| उपाधि Upādhi |
adventitious condition association vehicle attribute support limiting adjunct | |||
| उपाध्याय Upādhyāya |
tutor one of the six stages of the Jaina ascetic order | He is empowered to give discourses on spiritual matters, but not to correct erring individuals. | ||
| उपहित Upahita |
the conditioned with attributes relational with a mark | |||
| उपक्रम Upakrama |
the beginning introduction | Vide şad-linga. | ||
| उपक्रमन्याय Upakrama-nyāya |
the principle that there is no conflict between the earlier and subsequent cognitions | |||
| उपलब्धि Upalabdhi |
apprehension perception According to Jainism, one type of mati-jñāna. | |||
| उपमान Upamāna |
comparison analogy | 1. The distinctive cause of the valid cognition of similarity. Nyāya, Mīmāṁsā, and Advaita admit comparison as an independent means of valid knowledge (pramāṇa). 2. Nyāya says: it is the knowledge which is gain-ed from a word which signifies a thing, hitherto unknown, and on the strength of its similarity with some other known thing, it becomes known. 3. Mīmāṁsā says: it is the knowledge which is gained by inferring that the unknown object which is presently being perceived, is similar to an object which has been perceived before and is remembered. 4. Advaita agrees with Mīmāṁsā as far as it goes. But the former also includes in its definition the knowledge of the similarity between the perceived object to the remembered one. Mīmāmsā stops with the knowledge of the similarity bet-ween the remembered object to the perceived one. | ||
| उपमिति Upamiti |
assimilative cognition or experience | |||
| उपनय Upanaya |
subsumptive correlation the application | 1. One of the members of a five-membered syllogism. It shows that the reason (hetu), which is known to be concomitant with the major term (sādhya), is present in the subject (paksa) e.g., the hill has smoke which is invariably concomitant with fire. 2. Vide anumāna. | ||
| उपनीत Upanita |
that which is brought (to the cognition through supernormal relation) | |||
| उपनिषद् Upaniṣad |
to sit close by devotedly the last portion of the Vedas | 1. They are treatises in poetry and prose on spiritual and philosophical subjects. 2. There are ten principal Upaniṣads: Isa, Kena, Katha, Praśna, Mundaka, Mandūkya, Taittiriya, Aitareya, Chāndogya, and Brhadaranyaka. 3. They are the concluding portion of the Vedas. They are also called Vedānta (which in turn bases its theories on the ideas of the Upaniṣads). 4. Some hold the view that 'upaniṣad' literally means 'secret teaching' (rahasya) and as the Upaniṣads are so varied and difficult to decide as to what their import is, they account for the emergence in later times of the diverse schools of Vedānta. 5. Vide prasthāna-traya. | ||
| उपन्यासः Upanyāsaḥ |
statement discourse | |||
| उपपत्तिः Upapattiḥ |
intelligibility in the light of reasoning explanation evidence Vide ṣad-linga. | |||
| उपरति Uparati |
(once the senses have been restrained,) the power to ensure that the senses may not once again be tempted towards worldly objects | 1. It is a limb of the virtues necessary for an aspirant to be spiritually qualified. 2. Vide sādhana-catuṣtaya. | ||
| उपासक Upāsaka |
one who meditates an aspirant | |||
| उपसंहार Upasamhāra |
the end recapitulation | Vide ṣad-linga. | ||
| उपासन Upāsana |
meditation worship | |||
| उपप्रम्भक Upaṣṭambhaka |
supportive | |||
| उपस्थ Upastha |
organ of generation | 1. One of the five organs of action. 2. Vide karmendriya. | ||
| उपस्थिति Upasthiti |
thought, presence | |||
| उपाय Upāya |
skilful means means of liberation | 1. According to Buddhism, it is a device or way to entice individuals towards perfection. Thus the Buddha was said to be using skilful means when-ever he said something, which though not totally true, was nevertheless instrumental in furthering an aspirant's progress. 2. There are four steps to liberation according to Kashmir Śaivism: ānavopāya, śāktopāya, śambha-vopāya, and anupaya. Among them each preceding step leads to the next naturally. Anavopāya (also called kriyopāya) is the path which uses external aids like the eight-limbed yoga, japa, etc. Sāktopāya (also called jñānopāya) is the path by which one attempts to transcend duality. Recognition of one's essential unity is sought. Sambhavopāya (also called icchopāya) is the stage wherein the know-ledge of the ultimate Reality arises through a mere exercise of will power. Anupāya (also called ānandopāya) is the last stage and is for advanced individuals. In this stage there is total liberation. | ||
| उपायप्रत्ययसमाधि Upāya-pratyaya-samādhi |
a type of attributeless samādhi in which ignorance is totally destroyed | As wisdom is aroused, all of one's passions (kleśa) are destroyed and the mind (citta) is established in true knowledge, according to Yoga. | ||
| उपयोग Upayoga |
understanding use | 1. One of the classes of śruta-jñāna, or a stage therein, according to Jainism. It is the stage where there is a proper understanding of a new object of cognition. This stage is preceded by the processes of integration and consideration. It is divided into apprehension (nirākāra-upayoga) and comprehension (sākāra-upayoga). 2. Determinate understanding is of eight kinds: mati-jñāna, śruta-jñāna, avadhi-jñāna, manah-paryāya-jñāna, kevala-jñāna, mati-ajñāna, Śruta-ajñāna, and avadhi-ajñāna. Indeterminate under-standing is of four kinds: caksu-darśana, acaksu-darśana, avadhi-darśana, and kevala-darśana. 3. It is a substratum of the faculty of cognition. which is only a manifestation of consciousness in a limited form. It is the defining characteristic of the individual soul. | ||
| उपेक्षा Upekṣā |
indifference equanimity resulting from disinterestedness | Vide brahma-vihāra. | ||
| उपेय Upeya |
end to be attained | |||
| ऊर्ध्व Urdhva |
above | Where the gods reside, according to Jainism. | ||
| ऊर्ध्वसामान्य Urdhva-sāmānya |
sameness of qualities in time | |||
| उत्क्रमण Utkramaṇa |
ascent from the body | |||
| उत्क्रान्ति Utkrānṭi |
when the physical body is cast off, the individual soul, according to Dvaita, rises in its subtle body to the world of the gods where it will wait until the world's destruction | |||
| उत्क्षेपण - Utkṣepaṇa |
lifting up stretching upward | Vide karma. | ||
| उत्पाद Utpada |
origination | 1. One of the four functions of action. 2. Vide karma. | ||
| उत्पत्ति Utpatti |
origination generation | 1. One of the four possible effects of action. 2. Vide karma. | ||
| उत्सर्ग Utsarga |
general rule | |||
| उत्तम Uttama |
high superior best | |||
| उत्तमाधिकारि Uttamādhikāri |
one who has the highest qualification for Vedic knowledge | |||
| उत्तमाश्रमिन् Uttamāśramin |
a sannyāsin a member of the highest stage of life | Vide āśrama. | ||
| उत्तरमीमांसासूत्र Uttara-mimāṁsā-sutra |
another name of the Brahma-sūtra | The Brahma-sūtra is called as such because it is an enquiry into the final sections of the Vedas | ||
| V |
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| वाच् Vāc |
word divine Word logos speech | Vide karmendriya. | ||
| वचन Vacana |
pithy epigrams composed by Vīra Saivite mystics which expound Vīra Śaivism in a popular and understandable manner | |||
| वाद Vāda |
debate argument theory | 1. One of the sixteen categorics of the Nyāya school. 2. Vide padartha and chart no. 6. | ||
| वडकलै Vaḍakalai (Tamil term) |
the Northern sect of Visiṣṭādvaita | 1. The followers of Vedāntadesika. They accept both the Tamil Prabandham and the Sanskrit tradition as equally authoritative. 2. Vide tenkalai. | ||
| वाग्योग Vāg-yoga |
Sensation of karma particles through speech | 1. According to Jainism, it is a type of asrava. 2. Vide āsrava. | ||
| वह्नि Vahni |
fire | |||
| वैभाषिक Vaibhāṣika |
an early school of Buddhism belonging to the Hinayana tradition | Their authority is the Abhidhamma texts and especially the commentaries written thereon (vibhāṣās). They are of a realistic school which holds that both things and ideas are real and that the mind can directly know objects in perception. However, things and ideas are not real as this term is commonly understood, for, what are real are dharmas the ultimate particulars which are neither substances nor attributes. These ultimate elements of existence are real yet momentary. They are the simplest entities and give rise to all else by combining into aggregates. | ||
| वैचित्र्य Vaicitrya |
the notion that 'I am the doer' | |||
| वैदिक Vaidika |
Vedic | Vide veda. | ||
| वैकारिक Vaikārika |
the sāttvic aspect of the ego (ahańkāra) | It is the first development of the intellect (buddhi), according to the evolutionary scheme of Sānkhya. | ||
| वैखानस Vaikhānasa |
the Agamas that originate from Lord Brahmā | They are valid source books according to Visiṣtādvaita and Dvaita. Vide āgama. | ||
| वैराग्य Vairāgya |
dispassion detachment | |||
| वैषम्य Vaiṣamya |
partiality | |||
| वैशेषिक Vaiseṣika |
one of the six orthodox schools of Indian philosophy | It was founded by Kanāda and is closely allied to Nyaya. The term 'Vaiseṣika' means excellence or distinction the system is so-called because, ac-cording to its followers, it excels other systems. The peculiar feature of the system is its doctrine of 'particularity'. | ||
| वैश्वानर Vaiśvānara |
universal being | 1. The self of the waking state. It is the self which leads all creatures in diverse ways to the enjoyment of different objects. 2. The place of meditation on it is the right eye. 3. According to Advaita, it stands for the cosmic self in waking, while viśva stands for the waking individual self. 4. Vide pāda. | ||
| वाक् Vāk |
(vide vāc) Vāgdevi the Goddess of Speech | She is the Divine Mother (sound) who became all the words. | ||
| वाकोवाक्य Vākovākya |
science of logic | 1. It is another name of the Nyāya school. 2. It is called the science of logic in the Chandogya Upaniṣad. | ||
| वाक्य Vākya |
word syntactical connection | Vide angatva-bodhaka-pramāna. | ||
| वाक्यैकवाक्यता Vākyaika-vākyatā |
syntactical unity of sentences | 1. When sentences which are complete in respect of their own meanings again combine on the basis of their relationship, one being principal and the others subordinate, they form a syntactic unity. 2. Vide padaika-vākyatā and eka-vākyatā. | ||
| वाक्यार्थ Vakyārtha |
verbal sense primary meaning | 1. It is of two kinds: bheda-saimsarga (relation of duality) and abheda-samsarga (relation of non-duality). In the former, the meaning of a sentence may be conveyed through a relation obtaining among the words conveying difference, e.g., bring the cow by means of a stick. All the words denote and connote different entities. In the latter, one-ness is known, or conveyed, through the principle of grammatical co-ordination (sāmānādhikaranya)-two words which connote different things, denote the same object, e.g., the blue lotus. 2. Abheda-samsarga is of two kinds according to Advaita: samarga-abheda (oneness with relation) which is at the relational level and is called one-ness by courtesy only. The object may be one (blue lotus), but it has two attributes blueness and lotusness. Svarūpa-abheda (non relational proposition or an identity statement) is true one-ness, for the words employed both connote and denote the same entity e.g., this is that Devadatta or tat tvam asi. 3. The primary meaning is also called śakyārtha, mukhyārtha and abhidheyārtha. | ||
| वाक्यार्थबोध Vākyārtha-bodha |
verbal judgement knowledge gained by sentence-meaning | |||
| वंश Vaṃśa |
lineage | 1. One of the five topics with which a Purāṇa should deal. 2. Vide purāṇa. | ||
| वंशानुचरित Vamśānucarita |
the future continuance of lineage | 1. One of the five topics with which a Purāṇa should deal. 2. Vide purāṇa. | ||
| वानप्रस्थ Vānaprastha |
forest-dweller | Vide āśrama | ||
| वन्दन Vandana |
offering gratitude for blessings received from God | Vide bhakti. | ||
| वर्ण Varṇa |
caste alphabets | 1. There are four castes or social classes which divide individuals-in-society, according to one's nature and aptitude. They are: the brahmana, who studies and teaches the Vedas the kṣatriya, who protects others the vaiśyas, who are traders and merchants and the śūdras, who serve others. This division is based on the principle of social economy. Its basis is functional. It refers to the social and institutional side of life and gives a horizontal view of society. Each class is relative, though unconditionally obligatory in the sphere in which it is respectively applicable. One specializes religion, politics, economics, and labour according to one's station in life and individual aptitude. 2. Regarding varna as alphabetical letters, vide Sabda. | ||
| वर्णक Varṇaka |
chapter | |||
| वर्तमान Vartamāna |
turning unfolding present (tense) | 1. A type of action. 2. Vide karma. | ||
| वात्तिक Vārttika |
verse-commentary | 1. These are commentaries whose purpose is to enquire into: what has been said (ukta), what has not been said (anukta), and what has not been said clearly (durukta). 2. Vide vārttikakāra. | ||
| वार्त्तिककार Vārttikakāra |
commentator | 1. Suresvara is the commentator of the Advaita school. He wrote Brhadaranyakopaniṣad-bhāsya-värttika and Taittiriyopaniṣad-bhāṣya-vārttika. 2. Kumārila Bhatta is the commentator of the Mīmāṁsā school. He wrote the Śloka-vārttika, the Tantra-vārttika, and the Tup-tikā. | ||
| वासना Vāsanā |
latent tendency | A latent potency or residual impression which clings to the individual. It is also called samskāra. | ||
| वशित्व Vasitva |
the power by which all living beings may be conquered | Vide aṣṭa-aiśvarya. | ||
| वास्तवी Vāstavi |
real | |||
| वस्तु Vastu |
object thing | |||
| वस्तुतन्त्र Vastu |
object-dependent | 1. Knowledge is said to be object-dependent according to Advaita. 2. Vide puruşa-tantra. | ||
| वासुदेव Vāsudeva |
one of the manifestations of Iśvara | 1. He is the highest Self and possesses all the six attributes: knowledge (jñāna), lordship (aiśvarya), potency (śakti), strength (bala), virility (vīrya), and splendour (tejas). He hypostatizes into: Keśava, Nārāyana, and Madhava. 2. Vide vyūha. | ||
| वात्सल्य Vātsalya |
love as between parents and child This is parental love. Vide bhakti. | |||
| वायु Vāyu |
air life-breath | 1. It is of five types: prāṇa, apāna, samāna, vyāna, and udūna. 2. It is one of the five elements. 3. Vide mahā-bhūta and prāna. | ||
| वेद Veda |
knowledge wisdom | 1. The sacred scriptures (Śruti) of the Hindu tradition. They are impersonal (apauruşeya) and eternal (nitya). There are four Vedas as arranged by Vyāsa: Rg-veda, Yajur-veda, Sama-veda, and Atharva-veda. These are divided into: mantra, brahmana, aranyaka, and upaniṣad sections. Strictly the Veda stands for the parts known as mantra and brahmana. The appendages to the brahmaṇa are the aranyakas and the concluding portion of the aranyakas are the upaniṣads. 2. There once existed 1131 recensions (śākhās) of the Vedic Samhitas. The Rg-veda had 21, the Yajur-veda had 101, the Sama-veda had 1000, and the Atharva-veda had 9. 3. The Rg-veda is the veda of hymns of wisdom. The Sama-veda is a liturgical collection of hymns, mostly taken from the Rg-veda, sung to certain melodies. The Yajur-veda is the scripture of sacrificial rites. The Atharva-veda is comprised of formulas intended mainly to counteract evil, diseases, and other practical events. The Yajur-veda is said to be of two recensions: the white (śukla) and the black (krsna). 4. The Rg-veda is for the priest whose function is to recite the hymns inviting the gods to the sacrificial altar. The Sama-veda is for the Udgatr priest who sings the hymns. Yajur-veda is for the Adhvaryu priest who performs the sacrifice accord-ing to the rules. The Atharva-veda is for the Brah-mana priest who is the general supervisor of the sacrifice. 5. The Rg-veda contains the Aitareya Upaniṣad. The Sama-veda contains the Chandogya Upaniṣad and the Kena Upaniṣad. The Yajur-veda contains the Isa, the Taittiriya, the Brhadaranyaka, and the Kaṭha Upaniṣads. The Atharva-veda contains the Praśna, the Muṇḍaka, and the Maṇḍūkya Upaniṣads. 6. Vide chart no. 1. | ||
| वेदना Vedanā |
sense-experience sensation feeling | 1. One of the twelve links in the causal chain of existence. Vide pratitya-samutpāda. 2. One of the five aggregates. Vide skandha. 3. It is caused by sense contact and consists of pleasure, pain, and indifference, according to Buddhism. | ||
| वेदाङ्ग Vedāṅga |
limbs of the Vedas | The limbs of the Vedas are: phonetics (śikṣā), prosody (chandas), grammar (vyākaraṇa), etymology (nirukta), astronomy (jyotisa), and ceremonial (kalpa). Kalpa is of two kinds: śrauta-sūtra which relates to the Vedas or śruti, and smārta-sūtra which is based on the smṛti. | ||
| वेदनीय Vedaniya |
feeling producing karma | 1. According to Jainism, they are one of the eight main types of karmas. These are non-obscuring producing actions which generate feelings of pleasure and feelings of pain (asadvedya). 2. Vide karma. | ||
| वेदान्त Vedānta |
end of the Vedas Uttara-mīmāṁsā | 1. A name of the Upaniṣads. Vide upaniṣad. 2. A name of the different schools of philosophy, founded on the teachings of the Upaniṣads. The major schools are: Advaita, Visiṣṭādvaita, and Dvaita. 3. The basic texts of Vedānta are the Upaniṣads, the Bhagavad-gitā, and the Brahma-sūtra. Vide prasthāna-traya. 4. The central question considered in the Vedāntic schools concerns the nature of Brahman. | ||
| वेदान्तसूत्र Vedānta-sūtra |
another name of the Brahma-sūtra | It is so called because it is the aphoristic text on Vedānta. | ||
| वेग Vega |
motion velocity inerita | According to Vaiseṣika, it is of three types: ubhaya-karmaja, anyatara-karmaja, and vibhāgaja (vide each listed separately). It is the quality of a moving substance which is responsible for its continuing in the same direction. | ||
| विभाग Vibhāga |
disjunction division separation | According to Vaiseṣika, it is a type of quality (guna). It is that entity (or quality) by virtue of which the connection or contact of things is destroyed. | ||
| विभागज Vibhāgaja |
motion caused by disjunction | 1. A type of motion, according to Nyāya-Vaiseṣika. 2. Vide vega. | ||
| विभङ्ग Vibhaṅga |
a fallacious form of clairvoyance one of the Abhidhamma texts | 1. Vide avadhi. 2. Vide Abhidhamma-piṭaka. | ||
| विभव Vibhava |
the Descents of Viṣṇu avatāras | 1. The descent of Iśvara among mankind. It is of ten main advents: Matsya, Kūrma, Varaha, Nṛsimha, Vāmana, Paraśurāma, Rāmacandra, Bala-bhadra, Kṛṣṇa, and Kalki. Some people substitute Buddha for Kṛṣṇa. These incarnations originate from the vyūha, Aniruddha. The cause for the descent is Īśvara's will only, and is for the protection of the good and the destruction of the evils. 2. Vide vyūha. | ||
| विभावः Vibhāvaḥ |
one of the three efficient causes of rasa (emotion) | It is of two kinds: ālambana (main excitant) and uddipana (contributory excitant). Vide rasa. | ||
| विभ्रमः Vibhramaḥ |
delusion (vide bhrama) | |||
| विभु Vibhu |
all-pervasive | According to Advaita and Nyāya, the form of the individual soul is all-pervasive. | ||
| विभुद्रव्य Vibhu-dravya |
all-pervasive substance | |||
| विभूति Vibhūti |
sacred ash manifestations of divine power | 1. One of the eight aids, according to Vīra Śaivism. It is the smearing of the sacred ash upon one's body. Vide aṣṭa-āvarana. 2. Incarnations such as spiritual teachers, etc., who aid mankind, are called vibhūtis. 3. According to Visiṣṭādvaita, the manifestations of Vasudeva, e.g., Sankarṣaṇa, Pradyumna, and Aniruddha. 4. Miraculous powers are also called vibhūtis. | ||
| विचारः Vicāraḥ |
reflection enquiry | 1. According to the Yoga school, it is a state of samādhi. It is of two kinds nirvicāra (when the mind concentrates and is one with the tanmātras without any notion of their qualities), and savicāra (when the mind concentrates on the tanmatras with a remembrance of their qualities). 2. Vide samādhi. | ||
| विच्छिन्न Vicchinna |
limited | |||
| विचिकित्सा Vicikitsā |
doubt (suspicion) | |||
| विदेहमुक्ति Videha-mukti |
liberation attained at the time of leaving one's body | |||
| विधेय Vidheya |
predicate obedient | |||
| विधेयत्व Vidheyatva |
the quality of being controlled According to Visiṣṭādvaita, all things are controlled by Iśvara. | |||
| विधि Vidhi |
injunction positive command in the Vedas, according to Mīmāṁsā | 1. They are of three types: apūrva-vidhi (original injunction), niyama-vidhi (restrictive injunction), and parisankhyā-vidhi (exclusive injunction) (vide each listed separately). 2. There are five classes of injunctions: karmot-patti-vākya which enjoins a certain act guṇavākya which enjoins certain necessary details connected with a prescribed act phala-vākya which mentions the result following from the performance of a certain act phalaguna-vākya which lays down certain necessary details as conducive to a particular result saguna-karmotpatti-vākya which en-joins an action along with an accessory detail. 3. According to Mīmāṁsā, positive commands include: obligatory duties (nitya-karma), occasional rites (naimittika-karma), and optional rites (kāmya-karma). They refer to supra-mundane affairs and are to be understood literally. | ||
| विधिवाक्य Vidhi-vākya |
injuctive sentence | Vide chart no. 1 | ||
| विद्वत्सन्न्यास Vidvat-sannyāsa |
becoming a renunciant after knowing the truth | 1. It is asceticism resorted by jñānis and siddhas. It is called renunciation by the wise. 2. Vide sannyāsa. | ||
| विद्या Vidyā |
knowledge meditation wisdom | 1. There are thirty-two types or varieties of Brahmavidyā described in the Upaniṣads for securing liberation. These are various types of meditation as for instance, meditation on the pranava mantra, om. 2. The chief branches of knowledge are four, according to Vaiseṣika: ānvīkṣiki (logic and philosophy), trayi (the Vedic religion), vārtā (economic science and philosophy of wealth), and dandanīti (the science of polity). | ||
| विद्यापाद Vidyā-pāda |
that part of the Agamas which sets forth the philosophical doctrines | Vide āgama. | ||
| विद्यास्थान Vidyā-sthāna |
the fourteen sources of knowledge | These are: the four Vedas, the six vedāngas, Purāņas, mimāmsā, nyāya, and dharma-śāstra. | ||
| विघ्नध्वंस Vighna-dhvaṃsa |
destruction of obstacles | |||
| विजातीय Vijātīya |
one of the three types of difference which exists between things which belong to two different classes | 1. E.g., the difference between a tree and a stone. 2. Vide bheda. | ||
| विज्ञान Vijñāna |
wisdom cognition intellect consciousness | 1. One of the twelve links in the causal chain of existence. Vide pratitya-samutpāda. 2. One of the five aggregates. Vide skandha. 3. The intellect. It is also called buddhi. | ||
| विज्ञानमयकोश Vijñānamaya-kośa |
the sheath of the intellect | 1. It is located within the mental sheath (mano-maya-kośa). These two, together with the prāṇa-maya-kośa, constitute the subtle body. 2. Vide kośa. | ||
| विज्ञानाकल Vijñānākala |
an individual soul in which the bonds of karma and māyā have been removed and only anava-mala remains | 1. This type of individual soul no longer has to return to empirical existence when it gives up its body, for it is fit for release. 2. Vide jīva. | ||
| विज्ञानकेवलिन् Vijñāna-kevalin |
a liberated individual soul | According to Kashmir Saivism, it is a term for an individual who has become liberated. | ||
| विज्ञप्ति Vijñapti |
perceptions | |||
| विकलज्ञान Vikala-jñāna |
otherworldly knowledge | According to Jainism, it is divided into two: avadhi and manah-paryāya. | ||
| विकल्पः Vikalpaḥ |
imagination mental construct abstraction | According to Sāṅkhya, the mind (citta) has five processes, among which are abstraction, construction, and different kinds of imagination. | ||
| विकार Vikāra |
change change of form gluiness | |||
| विकास Vikāsa |
expansion | |||
| विकृति Vikṛti |
modification | 1. The work of action (karma) is fourfold. This is one of its four effects. 2. Vide karma. | ||
| विक्षेपः Vikṣepaḥ |
projection false projection | 1. It is the projecting power of ignorance, accord-ind to Advaita. 2. Vide avidyā. | ||
| विक्षेपशक्ति Vikṣepa-śakti |
the power of māyā by which the manifold experiences are projected | |||
| विक्षिप्त Vikṣipta |
distracted unsteady | A state of the mind where it is unstable and shifts its attention from object to object. | ||
| विमल Vimala |
purity unblemished without stain | 1. One of the ten stages of a bodhisattva. 2. Vide bodhisattva. | ||
| विमोह Vimoha |
error delusion | |||
| विनाश Vināśa |
destruction annihilation | |||
| विनयपिटक Vinaya-pitaka |
the basket of rules of conduct | 1. The Buddhist Scripture (compiled by Upali) which gives the rules of conduct. It governed the life and behaviour of the saingha and its members. 2. Vide tripitaka. | ||
| विपाक Vipāka |
a type of transformation | |||
| विपक्ष Vipaksa |
counter-instance | |||
| विपरीत Viparila |
contrary contrary to what it is | Uncertainty as to the exact nature of truth. It is a type of delusion. | ||
| विपरीतभावना Viparita-bhāvanā |
error the opposite stream of thought | It is said to be removed by contemplation, according to Advaita. | ||
| विपरीतज्ञान Viparita-jñāna |
false knowledge | |||
| विपरीतख्याति Viparita-khyāti |
contrary apprehension | 1. The theory of error propounded by the Pra-bhākara Mīmāṁsā school. Error arises when an object appears otherwise than what it is. The object of error is held to be real and it is the identity of its appearance with its basis which is unreal. 2. Vide khyāti-vāda. | ||
| विपर्ययः Viparyayaḥ |
erroncous cognition illusion mis-apprehension | The Sānkhya-kārikā lists its causes as 5: ignorance (avidyā), egoism (asmitā), attatchment (rāga), antipathy (dvesa), and self-love (abhiniveśa). These five are also called: tamas, moha, mahāmoha, tāmiśra, and andhatāmiśra. | ||
| विपर्ययग्रहण Viparyaya-grahaṇa |
mis-apprehension knowing the truth otherwise | 1. It is an aspect of ignorance. To understand ignorance positively as mis-apprehension or to understand it negatively as non-apprehension (agrahaṇa), is a question asked of the Advaitin's concept of avidyā. 2. Vide avidyā. | ||
| विप्रलम्भः Vipralambhaḥ |
separation from the beloved one | |||
| विपुलमति Vipula-mati |
a type of telepathy | 1. According to Jainism, it has a spatial range between four yojanas and two and a half dvipas. Its temporal range is between eight and an infinite number of incarnations. It lasts until the dawn of omniscience. 2. Vide mati. | ||
| वीरः Vīraḥ |
heroic strength | According to Jainism, it is a stage wherein one becomes master of oncself | ||
| विराग Virāga |
non-attatchment | |||
| विराज Virāj |
the macrocosm the manifested universe the world-man | According to Advaita, viśva (sthūla) and vaiśvānara are equated with virāj. | ||
| विरक्ति Virakti |
self-renouncement | The first pre-requisite for those who seek Brahman. | ||
| विराट् Virāt |
the cosmic form of the Self as the cause of the gross world | Vide viraj. | ||
| विरोधः Virodhaḥ |
opposition | |||
| विरुद्ध Viruddha |
contradictory | 1. A type of fallacious reasoning in which the reason (hetu) is contradictory. Here, the reason proves the contradictory of what is intended to be pro-ved e.g., 'sound is eternal because it is produced' only proves the non-eternality of sound because whatever is produced is necessarily non-eternal. 2. Vide hetvābhāsa. | ||
| वीर्य Virya |
strength zeal | 1. One of the six pāramitās of Buddhism. 2. One of the six attributes of Iśvara. | ||
| विषादः Viṣādaḥ |
depression dullness | |||
| विसंवादिव्यवहार Visaṃvādi-vyavahāra |
unsuccessful volition | |||
| विशय Viśaya |
doubt | |||
| विषय Viṣaya |
object subject-matter content | |||
| विषयवाक्य Viṣaya-vākya |
a Vedic statement which is taken up as the subject for investigation | |||
| विषयविपयिभाव Viṣaya-viṣayi-bhāva |
the relation bet-ween the revealed and the revealer, or the relation between the object and its knowledge | |||
| विषयिन् Viṣayin |
the subject who knows | |||
| विशेषः Viśeṣaḥ |
the qualified particularity | 1. A category in Vaiseṣika metaphysics. It is the feature which distinguishes one individual from another. Višesas are innumerable, eternal and part less. The Vaiseṣika system depends upon this category for its pluralism. It is the differentia of ultimate things which are otherwise alike. 2. It is the basic concept of Dvaita. It justifies their concept of pluralism. They hold that every substance has an infinite number of particulars, with one for each quality. It is the power by which a quality is distinguished from a substance. They distinguish the different aspects which they qualify, and as they are self-distinguishing, they do not need another quality to distinguish them-selves. | ||
| विशेषगुण Viseșa-guṇa |
specific quality | |||
| विशेषण Viśeṣaṇa |
qualification attributive element | |||
| विशेषणता Višeṣanatā |
that mode of contact which leads to the perception of non-existence | 1. It is also called višeṣana-viśeṣya-bhāva. 2. Vide sannikarsa. | ||
| विशेषणविशेष्यभाव Viśeṣaṇa-viśeṣya-bhāva |
the relation of the qualification and the qualified a mode of contact | 1. It is also called viśeṣanata. 2. According to Nyāya, this is the contact for the perception of non-existence (abhāva). 3. Vide sannikarṣa and viśeṣanatā. | ||
| विशेषणविशेष्यताज्ञान Višeṣana-viśeṣyatā-jñāna |
knowledge which has a subject-predicate relation | Vide vākyārtha. | ||
| विशेषाप्ति Viśeṣāpti |
the emergence of new features | The Dvaita theory of causation. The world originates from matter with newer and newer forms. At every stage this emergence is dependent upon God's will. | ||
| विशेष्य Viśeṣya |
the substantive element the qualified | |||
| विशेष्यतावच्छेदक Viśeṣyatāvacchedaka |
determinant of substantiveness | |||
| विशिष्ट Viśiṣṭa |
that which is qualified determinate | 1. According to Dvaita, it is the form a thing aequires when it gets related to its attributes. It is the substance and quality taken together. It is one of the ten categories of Dvaita. Vide padārtha. 2. According to Viśiṣṭādvaita, the qualified is one, but the factors qualifying it are quite distinct, though inseparable, from it. | ||
| विशिष्टाद्वैत Viśiṣtādvaita |
qualified non-dualism pan-synthetic monism | A theistic school of Vedānta whose great consolidator and exponent is Rāmānuja. It posits three ultimate realitics: Iśvara, cit, and acit, which exist in an inseparable relationship, though cit and acit are dependent upon the independent Iśvara. The complex whole forms an organic unity and thus its name, Visiṣṭādvaita. | ||
| विशिष्टैक्य Visiṣṭaikya |
unity in the form of an organic whole involving several attributes | |||
| विशिष्टज्ञान Visiṣṭa-jñāna |
qualified knowledge | |||
| विशिष्टप्रतीति Viśiṣṭa-pratīti |
determinant cognition | |||
| विशिष्टविषय Viśiṣṭa-viṣaya |
qualified object | |||
| विश्लेष Viśleṣa |
separation | |||
| विशिष्टवुद्धि Viśiṣṭa-buddhi |
qualified cognition | |||
| विष्णु Viṣṇu |
the Supreme Lord the all-pervading | 1. According to Visiṣṭādvaita, he is the sole Reality, one without a second, having the sentient (cit) and insentient (acit) for his qualifications. He is the means to liberation and the goal to be attained. 2. He abides in a fivefold form as: para, vyūha, vibhava, antaryāmin, and arcā. 3. He has six divine qualities: knowledge (jñāna), strength (bala), lordship (aiśvarya), power (śakti) virility (vīrya), and splendour (tejas). 4. Among His manifestations are: Sankarṣana, Pradyumna, Aniruddha, and Vasudeva. 5. His weapons include: the conch (Saṅkha), discus (cakra), club (gadā), sword (khadga), and bow (Sārṅga). 6. One of the names of the Law Books. Vide smrti. | ||
| विष्फुलिङ्गन्याय Viṣphuliṅga-nyāya |
the analogy of fire and its sparks | |||
| विशुद्धि Viśuddhi |
purity cakra | One of the seven cakras. It is located in the throat centre. Vide cakra. | ||
| विश्व Viśva |
the individual form of the Self having egoism in a gross body while awake universe | 1. It is the form of the Self in its waking state according to Advaita. 2. It is pervasive of the entire body but for purposes of meditation, it has its seat in the right eye. Its limiting adjunct is the gross body (sthūla-Sarira). 3. Vide pāda. | ||
| विश्वाधिक Viśvādhika |
more than the universe transcendent | |||
| विश्वमाया Viśva-māyā |
universal nescience | |||
| विश्वरूप Visva-rūpa |
of the form of the universe | |||
| विश्वातिग Viśvātiga |
transcendent | |||
| विश्वोत्तीर्ण Viśvottīrṇa |
transcendent | |||
| वीत Vita |
a type of inference | 1. Inference is classified into two types, according to Sāṅkhya. The vita type is where there is a positive concomitance between the reason (hetu) and the major term (sādhya). It is divided into two varieties: (i) pūrvavat, which is based on the observed concomitance of the specified reason and the major term, i.e., smoke and fire, and which is known through prior perception, as observed in a hearth (ii) sāmānyato-dṛṣṭa is the concomitance which is known through similarity. 2. Vide anumāna. | ||
| वितल Vitala |
hell | 1. The nether pole of Tapo-loka. It is a state changing towards materiality. 2. Vide loka and tala. | ||
| वितण्डा Vitaṇḍā |
destructive criticism destructive argument | 1. One of the sixteen categories of the Nyaya school. Vide padārtha and chart no. 6. 2. This is a destructive criticism which seeks to refute an opponent's doctrine without seeking to establish or formulate any new doctrine of one's own. | ||
| वितर्क Vitarka |
a state of samādhi | 1. It is of two kinds: savitarka and nirvitarka. 2. Vide samādhi. | ||
| वीतसन्देह Vita-sandeha |
free from doubt | |||
| विवाद Vivāda |
dispute | |||
| विवरण Vivaraṇa |
explanation | |||
| विवरणकार Vivaraṇakāra |
a name of Prakāsātman, the author of the Pañcapadikā-vivaraņa, a commentary on Padmapāda's Pañcapādikā | |||
| विवरणप्रस्थान Vivaraņa-prasthāna |
the Vivaraņa school of Advaita | 1. It is one of the two schools of Advaita. Vide Bhāmati. 2. Its most important works are: the Pañcapādikā of Padmapāda, the Pañcapādika-vivaraņa of Prakāsātman, and the Vivaraņa-prameya-sangraha of Vidyāranya. 3. Suresvara's works are reputed to have been the inspiration of the school. | ||
| विवर्त Vivarta |
transfiguration apparent change illusory appearance | |||
| विवर्तवाद Vivarta-vāda |
the theory of apparent change the theory of phenomenal appearance | 1. The Advaita theory of causation which posits that the world is an illusory appearance superimposed by ignorance (avidyā) on Brahman. 2. Vide pariṇāma-vāda and ābhāsa-vāda. | ||
| विवेक Viveka |
discrimination | |||
| विविदिषासन्न्यास Vividiṣā-sannyāsa |
renunciation for the purpose of desire to know | 1. According to Visiṣṭādvaita, it is renunciation for seckers and sādhakas. It is a preliminary renunciation and is renunciation with a desire to know. 2. Vide vidvat-sannyāsa and sannyāsa. | ||
| विविक्तशय्यासन Vivikta-śayyāsana |
an external penance in Jainism to keep thoroughly aloof with regard to abode and seat | |||
| व्रत Vrata |
vow rule of conduct | |||
| वृत्तिः Vṛttiḥ |
mental mode a modification of the mind whose function is to manifest objects | It is what makes knowledge possible, according to Advaita. It serves as the connection link between the knowing subject and the known object. It is a transformation of either the internal organ or of nescience (avidyā). It goes out through the senses and pervades the object. | ||
| वृत्तिज्ञान Vṛtti-jñāna |
empirical knowledge | 1. According to Advaita, it is a blend of a modification of the mind and the reflection of consciousness therein. 2. It is of two kinds: immediate (aparokṣa) and mediate (parokṣa). 3. It is opposed to avidyā. Vide svarūpa-jñāna. | ||
| वृत्तिनियामक Vṛtti-niyāmaka |
Vide svarūpa-sambandha | |||
| वृत्तिव्याप्यत्व Vṛtti-vyāpyatva |
pervasion by a mental modification | 1. According to Advaita, it is one of the two conditions necessary for an entity to be an object of knowledge. 2. Vide phala-vyāpyatva. | ||
| वृत्यनियामक Vṛttyaniyāmaka |
Vide svarūpa-sambandha | |||
| व्यभिचार Vyabhicāra |
deviation | |||
| व्याघातः Vyāghātaḥ |
given up dispensed with | |||
| व्याज Vyāja |
occasion indirect cause | |||
| व्याकरण Vyākaraṇa |
grammar | 1. One of the limbs of the Vedas. 2. Vide vedāṅga. | ||
| व्यान Vyāna |
a vital air | 1. The life-breath which governs the circulation of blood in the body. 2. Vide prāṇa. | ||
| व्यङग्यार्थ Vyaṅgyārtha |
suggested meaning | 1. According to Indian aesthetics, besides the primary meaning (mukhyārtha) and the secondary meaning (lakṣyārtha), words may also have a suggested meaning. In this type of meaning, the primary meaning stands as a stepping stone to it. The primary meaning suggests, or hints, or indicates, to the mind of the listener what the meaning is, but this meaning is not necessarily related or connected to the primary meaning. For example, by saying that the village is on the Ganges, the idea may be to convey that it is cool and holy. 2. In poetry, this type of meaning is indispensable where the content is emotion. | ||
| व्यापक Vyāpaka |
pervader probandum (sādhya) | |||
| व्यापार Vyāpāra |
activity intermediate cause | |||
| व्याप्ति Vyāpti |
invariable concomitance universal pervasion between the middle term and the major term | 1. This relation must be unconditional or necessary. It is the central essence of an inferential cognition. It is a correlation between two terms, of which one is the pervaded and the other is the pervader. The hetu is the pervaded and the sādhya is the pervader in a vyāpti. It is the relation of co-existence of the hetu and the sādhya. This relation must also be free from and adventitious circumstance. 2. Vide anumāna. | ||
| व्याप्य Vyāpya |
pervaded probans (sādhaka-sādhana) | |||
| व्याप्यत्वासिद्ध Vyāpyatvāsiddha |
unestablished in respect of its concomitance | 1. One type of unestablished reason. Here the reason is associated with an adventitious condition. 2. Vide asiddha and hetvābhāsa. | ||
| व्याप्यवृत्ति Vyāpya-vṛtti |
pervasive | |||
| व्यासज्यवृत्ति Vyāsajya-vṛtti |
partially contained | |||
| व्यतिरेकदृष्टान्त Vyatireka-dṛṣṭānta |
negative example | |||
| व्यतिरेकसहचार Vyatireka-sahacāra |
concomitance of negation | |||
| व्यतिरेकव्याप्ति Vyatireka-vyāpti |
negative pervasion | 1. A type of inference in which only agreement in absence of the middle and major terms has been observed e.g., where there is no fire, there is no smoke. 2. Vide kevala-vyatireka and anumāna. | ||
| व्यवहार Vyavahāra |
empirical worldly life practice | 1. That on which is based all of one's practical movements. 2. Empirical discourse. | ||
| व्यवहारनय Vyavahāra-naya |
a type of viewpoint in Jainism | Vide naya. | ||
| व्यावहारिक Vyāvahārika |
the relative viewpoint empirical | 1. The standpoint of ignorance, according to Advaita. At this level, the Absolute is with attributes (saguṇa), one individual differs from another, and the entire pluralistic universe exists. 2. Vide prātibhāsika and pāramārthika. | ||
| व्यावहारिकसत्य Vyāvahārika-satya |
phenomenal (or relative) reality | |||
| व्यवहित Vyavahita |
mediate | |||
| व्यावर्तक Vyāvartaka |
differentiating feature | |||
| व्यवसायः Vyavasāyaḥ |
determinate cognition | A determinate cognition gives only the cognition of the object. Vide anu-vyavasāya. | ||
| व्यवसायज्ञान Vyavasāya-jñāna |
original cognition | 1. According to Nyāya, a determinate cognition which gives only the cognition of an object and not the awareness that one is aware of such a cognition is called vyavasāya-jñāna. 2. Vide anu-vyavasāya. | ||
| व्यवस्था Vyavasthā |
order restriction | |||
| व्यावृत्त Vyāvṛtta |
discontinunity | |||
| व्यावृत्ति Vyāvṛtti |
differentiation | |||
| व्यय Vyaya |
disappearance loss expenditure | |||
| व्यूह Vyūha |
manifestation emanation | 1. According to Visiṣṭādvaita, it is one of the fivefold forms which Iśvara takes. There are four manifestations (for the purposes of meditation by the devotees and for the creation, etc. of the universe): Vāsudeva, Sankarṣaṇa, Pradyumna, and Aniruddha. Each emanates from the former, with Vasudeva as the highest self. They are all mani-festations of Vasudeva, the one divine person. 2. From jñāna and the capacity for unceasing work or never-ending creation (bala) evolves Sankarṣana. From aiśvarya and vīrya evolves Prad-yumna. From śakti and tejas evolves Aniruddha. Vide Iśvara. 3. Sankarṣaṇa fulfils the function of creation, maintenance, and dissolution of the world and exists as the deity superintending all the individual souls. Pradymna protects the individual souls and superintends their birth and gives them instruc-tion regarding spiritual matters. Aniruddha helps individuals towards liberation and protects the world. Vide each listed individually. | ||
| व्युत्सर्ग Vyutsarga |
indifference to objects | |||
| Y |
||||
| यज्ञ Yajña |
sacrifice sacrificial ceremony | Every twice-born Hindu is enjoined to perform regularly the five great sacrifices (pañca-mahā-yajña). Deva-yajña is deity worship Brahma-yajña is worship of Brahma, a sacrifice to the sages by studying, teaching, or meditating on the Vedas Pitr-yajña is ancestor worship Bhūta-yajña refers to gratification of living beings viz animals and birds and Nara-yajña consistsin welcoming the guests and honouring them. | ||
| यम Yama |
abstentions self-control | The first limb of Patañjali's rāja-yoga. It is comprised of non-injury (ahimsa), truth (satya), non-stealing (asteya), celebacy (brahmacarya) and non-possession (aparigraha). Vide aṣtanga-yoga. | ||
| यन्त्र Yantra |
mystic diagram | Geometrical diagrams designed to channel psychic forces by concentrating them on a pattern such that it (the pattern) becomes reproduced by the devotee's visualizing power. | ||
| यथार्थख्याति Yathārtha-khyāti |
apprehension of the real | 1. This theory of error is propounded by Visiṣṭādvaita. All that is presented in experience is real. Thus illusory knowledge or error is not unreal because it has an unreal object, but because it fails in life. The object of error is real and exis-tent, but the error arises and is explained by the theory of quintuplication. What is perceived in error is but a minor portion of an existent entity. 2. Vide khyāti-vāda. | ||
| यतिराज Yatirāja |
king of ascetics | A name of Rāmānuja cf. the Yatiraja-saptati of Vedāntadesika and the Yatiraja-vimśati of Vara-varamuni. | ||
| यत्रकामावसायित्व Yatra-kāmāvasāyitva |
the power by which all desires are fulfilled | Vide aṣṭa-aiśvarya. | ||
| यौगिक Yaugika |
derivative | |||
| योग Yoga |
union a process or path or discipline leading to oneness with the Divine or with oneself | 1. The chief systems of yoga are: haṭha-yoga (the yoga of body and life-breath), karma-yoga (the path of action), bhakti-yoga (the path of devotion), rāja-yoga (the kingly yoga), japa-yoga or mantra-yoga (the yoga of repeating God's names or of repeating holy words), kundalini-yoga (the serpent power yoga), jñāna-yoga (path of knowledge). 2. It is also the name for the school of philosophy founded by Patañjali. Its object is the union of individual soul with the divine Self within. It is one of the six orthodox systems of Indian philo-sophy. Vide ṣaddarśana. 3. According to Saiva Siddhānta, it is a path to liberation which is characterized by contemplation and internal worship. It is called the path of friendship to God (sakhā-mārga). Its goal is gaining the form of God (sārūpya). Vide mokṣa. | ||
| योगाचार Yogācāra |
practice of yoga | A Mahāyāna school of Buddhism which advocates subjective idealism. It asserts that consciousness alone is real and emphasizes yoga practices to achieve its ideal. Its two most famous exponents are: Asanga and Vasubandhu. It is also called Vijñānavāda. | ||
| योगाङ्ग Yogānga |
the stages of yoga in Vīra Śaivism | Vide ṣaṭsthala. | ||
| योगज Yogaja |
extra-sensory perception | One of the super-normal modes of sense perception, according to Nyāya. It is cultivated by yoga and by means of it, one is able to perceive things beyond the reach of the senses. | ||
| योगजलक्षण Yogaja-lakṣana |
(contact) originated from yogic powers | |||
| योगपाद Yogapāda |
that part of the Āgamas which teaches practices of meditation | Vide Agama. | ||
| योगरूढ Yoga-rūḍha |
derivative-conventional | |||
| योग्यानुपलब्धि Yogyānupalabdhi |
effectual non-cognition | |||
| योग्यता Yogyatā |
special fitness congruity | 1. One of the causes which bring about a valid cognition from a proposition. It consists in there being no contradiction among the meanings of the words of a sentence, e.g., 'fire is cold' (vide āsatti, ākānkṣā, tātparya). 2. The transcendent touch of the puruṣa which sets in motion the original nature (prakṛti) in Sāṅkhya. | ||
| युग Yuga |
age or cycle aeon | 1. Four ages are said to exist: the Golden Age (satya or kṛta), the Silver Age (treta), the Bronze Age (dvāpara), and the Iron Age (kali). 2. In a day of Brahmā (vide kalpa) there are four yugas, and each yuga is preceded by a period called its Sandhya (evening twilight). Four yugas make a half kalpa (or 4,320,000,000 years) which is the duration of one day or one night of Brahmā. | ||
| युगधर्म Yuga-dharma |
the law of time | During each Age, there is a particular code of law to be followed which is suited to it. In Kṛta-yuga one follows the Manudharmaśāstra. In Treta-yuga one follows the Gautamadharmaśāstra. In Dväpara-yuga one follows the Saṅkhalikhitadharmaśāstra. In Kali-yuga one follows the Parāśarasmṛti. | ||
| युगपत् Yugapat |
simultaneous | An aspect of designate time. | ||
| युक्तिः Yuktiḥ |
reasoning | According to Advaita, the truth is realized through Śruti, yukti and anubhava. | ||
| युक्तिदर्शन Yukti-darsana |
the empirical level of Reality |