Vedanta Dictionary

8/11/2019 Vedanta Dictionary

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VEDANTA DICTIONARY

[N.B. the numbers quoted taper to pares in the translation] Akarmasheshaha: Not ancillary to Karmas (rituals) enjoined (1) Angaangitaa: Relation between the principal and the subservient.No such relation is sought to be enjoined between meditation andKarma or between the meditations on the differentiated and theundifferentiated (Brahman) – (31)

Ajnaanam: Misapprehension, (3); absence of right Knowledge(3,12,50).

Animaadyaishwaryam: Perfections (siddhis) which accrue from

the meditation on the nature of Hiranyagarbha (38) Adrishtam (Phalam): fruit of Vedic Karma to be repeated in theother world (1, 2)

Adhikaaraha: Suitable quantification or capability (3,4) Adhikaara vidhaha: Those who are the authorities in determiningthe qualifications needed for the performance of Karmas (2).

Adhidaivataatmaa: Of the nature of the presiding deity (45). Adhyastam: Superimposed by ignorance (5)

Adhyaatma puricahedaha: limitation due to connection with thebody (45).

Anadhikaaraprayoajaka dharmaaha: Din qualifying defects (2) Anuvaadaha: Merely repeating what is already known in order toreveal its relation with the sequel; teaching nothing new (22)

Anritam: false appearance (5) Antahkaranam: The inner psychic organ in its four aspects ofmanas (thinking aspect), buddhi (intellect), chitta (awareness or

memory), ahaikaara (egoity). In this Upanishad manas refers toits aspect of thinking on distant objects (15) Aparabrahma: The lower Brahman, ‘Hiranyagarbha’ (41) Abhidheyam: The subject proposed to be taught (4) Amritam: (a) Immortality, the Highest Goal of life viz. release fromtrans migratory existence involving repented births and deaths



(49); (b) Relative immortality, such as oneness with the gods ordissolution in Prakriti, (34,40,48,49).

Avaantaraphalam: The internal fruit which is not predominant (31) Avidyaa: (a) Nascence or misconception of Atman (12,24,26);

(b) Karma which is other than vidyaa (meditation). (30.31,32); (c)The undifferentiated seed of the world. In is used in this lastsense only in this Bhaashya, and nowhere else in any otherBhaashya ascribed to Shankara. (36)

Avidyaakaaryam: The effect of Avidyaa such as delusion and grief(24)

Avyktam: The subtle, potential state of the differentiated world;Brahman as presiding over it (22)

Avyaktaadisthaavaraamtaani: From Brahman up to immovablecreatures (22).

Avyaakritam: The undifferentiated form of the world, Avyaakrita(35,36,38,40)

Asuraaha: beings hampered by desires of the fruits of their Karma(12)

Aagamaha: Teaching handed down by successive series ofteachers and disciples (32)

Aatmaa: (a) oneself (6,8,); (b) the real Self of all beings(1,2,3,5,7,10-12,14,17,18,20,21,23,26,27).

Aatmachaitanyam: The consciousness of Ataman (15) Aatma Chaitanyaabhaasaha: The reflection or semblance of thePure consciousness of Atman, (15).

Aatma jnaananishthaa: Being devoted to the Intuitive knowledgeof the self (8).

Aatma tattwam: The real nature of Atman, (14,16,20) Aatmaswaroopa nishthaa; Aatmaswaroopaavasthaanam: Staying

in the intrinsic nature of the self, who is one’s real self (27). Aatmaikatwar vijnaanam: The Intuition of the Absolute oneness ofthe Self without a second (3,29).

Aadityamandalastham Brahma: Hiranyagarbha (Brahman) whoresides in the sun (43).



Aapekshikamamritam: Relative immortality, not Absolute Release(51)

Aapyam: That which is to be reacted by going; one of the fourvarieties of the fruit of Karma (2)

Aabhaasaha: App earing like another thing, refection, thebrilliance of Atman appearing in the mind it is also called‘Chidaabhaasa’ (15) Eshwaraha: The lord, the real Self of all (26)Eshwarabhaavanaa, Eshwaraatmabhaavanaa: contemplating on the real nature of everything as Atman (5,7).Utpaadyam: That which is to be produced; one of the fourvarieties of the fruit of Karma (see Aapyam above) – (2)

Upaadhihi: Conditioning associate which serves to distinguishsomething without being its actual characteristic (15)Eshanaatrayam: The three fold desire which binds one tomundane life (5,10, 27,41).Oupaadhikam: That life which is brought about by an associate oradjunct (5).Kartrutivabhoakrutwaadi: The characteristics of the transmigratorysoul, such as being an agent and experiencer of the fruit of action(2).Karma: (a) Vedic ritual such as the Agnihoatra (1,2,9) (b) Anyaction (34).Karmanishthaa: Devotion to the performance of Vedic Karma(10,28).Karmasheshata: Being subservient to Karma (1)Kaama Karma beejam: (a) Grief and delusion as the seed ofdesire and action (24); (b) the undifferentiated Prakriti Avidyaa(36) – [Note: This equation of Prakriti with Avidyaa is not to be

found in any other Bhaashya ascribed to Shankara]Kaaryabrahma: The effect Brahman, otherwise known as

Aparabrahman (lower Brahman), Hiranyagarbha residing inBrahmaloaka (36,38).Karamanam: The potential seed four of the world, Avyaakrita (38)



Kaaranashereevam: Avidyaa or ignorance that is the cause forthe Jeeva believing that he has samsaara (26).Kaarya Karanasanghaataha: The aggregate of the body and thesenses (21).

Kaarya Karana Vikriyaa: Change or movement of the aggregateof the body and the senses (18).Kaarya Karanajaatani: Groups consisting of the body and thesenses (21).Geetaha: The Geetas, shlookas or verses composed by Vyaasa,containing Shri Krishana’s teaching addressed to Arjuna (2).Chetayitaa: The knowing Atman (21).Chaitanyaa bhaasaha: Semblance or reflection of the

consciousness of Atman (15).Jaamitaa: Repeating of what is done already repeating astatement (19).Jaayaadyeshanaa trayam: The three-fold desire for wife etc. (27).Jnaanam: (a) Meditation (30,34); (b) Knowledge of Intuition of

Atman (10,29)Jnaananishthaa: Devotion to knowledge or Intuition of Atmanalone (10,27,28).Tamaha: Darkness ignorance (20,36).Tai thireeyakam: Of Tailtiredya Upanishad from yajur Veda (10)Yyaktai shanaha: A knower who has renounced (all) desires (6)Da Kshina maaragaha: The ‘southern’ path, the way by whichperformer of Karmas go to the world of the manes (47).Drishtam Phalam: The result of Karmas experienced in this verylife, such as spiritual splendour (2).Devataatma gamanam, Devataatma bhaavaha: Becoming onewith the deity meditated upon (34)

Daivam Vitham: Divine wealth meditation on some god (29,41).Dvaita roopam: The world of the nature of duality (5).Dharmaadharmaadipaapam: evil of the nature of good and baddeeds etc. (26). [Even good deeds are regarded as evil from thestandpoint of Reality].



Naamaroopa Karmaakhyam, Naamaroopa Kriyaatmakam: (Thebundle of effects of the prime cause Brahman); name, form, andaction (5,20). Nitya chaitanyashwaroopam: (The nature of Atman) essentially

eternal consciousness (18).Nityamuktaha: The who is ever free (26).Niroopaadhikam: Free from all conditioning associates (15).Nirgunaha: Attribute less (Atman) – (21)Niervisheshaha: Without any specific feature (21).Nivrithi maargaha: The path of renunciation and returning to

Atman (10,41)Nishe kaadishmashaanaantam: (Vedic rite) beginning with

impregnation and ending with funeral rites (41).Paramaatmaa: The Supreme Self (Atman), the real Atman (5).Paramaatma bhaavaha: The state of being the real Atman (12).Paramaatm jnaanam, Paramaatma Vidyaa: Knowledge orintuition of the real Atman (29,49,50).Paramaatma vastuhu: The Real entity (23).Paramaarlha satyam: Really real, Absolutely real (5).Paramaarthaatma darshanam: The vision of the really real Atman(23).Parameshwaraha: The highest lord (Atman) – (5).Pari vraat: Itinerant mendicant (21).Patraadyeshanaatrayam: The three-fold desire for son etc. (5,6).Purushaha: (a) Man (34); (b) Hiranyagarbha, whose two powersare constituted by cosmic activity and intelligence (44).Parushaarthaha: The Goal of life (34,39).Pouraanikaaha: Those who are versed in the lore of Puraanas(38)

Prakritihi: The primordial matter or the undifferentiated state of theworld (38).Prakritilayaha: Absorption in the Atman conditioned by theundifferentiated state of the world (38,40,41).Prajaapatayaha: Creators appointed by the lord or Supreme Self(26).



Margayaachanam: begging by the meditator for the path to go toBrahmaloaka to be performed with the aid of such possessions(46,50).Mithyaan: False appearance (7).

Prateekam: A substitute, such as the symbol ‘Om’ which ismeditated upon as Brahman etc. (45).Pratya gaatmaa: The inner self (5).Pratya yaha: Modification of the maid (witnessed by Atman) – (21).Prayaa janam: Result or the fruit aimed at; one of the fourpreliminary considerations which any book or text proposed to bewritten has to satisfy (4).

Pravargyaantam Brahmanam: That portion which describes theKarma portionof Shukla yajar veda (41)Pravrithilakshava dharmaha: Any rite or Karma enjoined orprohibited (41).Brahmaloakaha: Satyaloaka, the world where Hiranyagarbharesides (15).Manaha: The inner instrument of mind which is of the nature ofsankalpa and vikalpa (15).Maanusha Vitham: Human wealth such as cattle, or karma to beperformed with the aid of such possessions (41).Mumukshuhu: One who longs for Release from the bondage ofmundane life, (21).Mrityuhu: Death, secular activity and knowledge (37); evil deedslimited power etc. (40).Maaksha dharmaaha: That part of the mahaabharat etc., viz.Shaanti Parva in which – a deliberation on Moaksha or Release ismade (1).

Lungam, lungashareerav: the subtle body consisting of mind etc.(26)Lookaaha Loakabuddhi: Births where the fruits of Karmas are tobe experienced (12).



Siddham: That thing which is known to the common people’sintelligence (1)Vikalpaha: (a) conception, modification of the mind (15); (b) analternative presumption (50)

Vikaaryam: To be modified, one of the four effects of Karma (2)Vikaarajaatam: The bundle of effects, the phenomenal world (5)Vedaachaaryaha: Vyaasa who had divided the Vedas (10)Vidyaa: (a) Meditation (30,31,32); (b) knowledge of Atman(10,28,49,50)Vedaarthaha: The Dharma that is taught in the Vedas (8,27,42)Vyaakritam: The world differentiated into names and forms(36,37,40)

Shaastra pramaanakam, Shaastra lakshanam, Vyaasaha: To beknown only through the Shaastra or Veda (41, 49)Vyaasaha: Teacher who has divided the Vedas (10)Shaastram: Vedas, (9,29,42,49).Shwetaa shwataraaha: Those people who study one Shaakhaa ofthe Krishna Yajir Veda (27)Samshayaha: The mental thought which wavers in two ways of ‘Itis like this; it is like that’ with regard to on object (50) Samvatsaraakhyaaha: Named Samvatsaras’ (years); Prajan patisor creators appointed by the Supreme lord for each cycle (26).Samsaaradharmaaha: Evils incidental to mundane life, such asgrief and delusion (3,17)Samskaaryam: Something to be purified; one of the four kinds ofthings subservient to Veda Karma (2)Sankalpaha: Volition, one of the functions of the mind (15)Satyam: (a) Real (Atman) as opposed to the unreal phenomenalworld (5); (b) in the epithet ‘Satya-dharma’ –true or effective (43);

(c) Hiranyagarbha who resides in the orb of the sun (42)Satyaatmaa: Atman called ‘Satya’ or ‘Truth’ lower Brahman (42) Sannyaasaha: Renunciation of Karma (5,42)Saptaamasargaha: Creation of the sense foods (results of Karma)

– (27)



Samuchhayaha: Combined practice of Karma and meditation, orof the meditation of differentiated and that of the undifferentiated(Brahman) – (29,31,34,35,37)Sannyaasee: One who has renounced karmas (10,27)

Sambandhaha: Relation, one of the four preliminaryconsiderations which every literary work should satisfy (4)Sarvajnaha: An omniscient one, Eshwara (26)Sarvapratyayasaakshee: Witnessing Atman who directly Intuits allmodifications of the mind (21)Sarvabhootaani: All creatures, animals and plants (21,23)Sarvaatmabhaavaha: Being the Self of all creatures, the one

Absolute self (41)

Saakshee: Atman who witnesses directly without any change inhimself the witnessing pure consciousness (21)Saadhyasaadhana bhedaha: The distinction of ends and meanswhich obtains in the field of Karma (29)Sootram, Sootraatmaa: The lower Brahman who ispredominantly active or predicative, Vaayu (29)Sootrasam jnakam: Called the ‘Sootra’ lower Brahman in Hiscapacity of presiding over activity of all creatures. He is alsocalled ‘Praana’ or ‘Vaayu’ (18) Soapaadhikam: (Atman) Conditioned by an associate (15)Sthoolashareeram: Gross body, the ordinary body consisting ofhands and feet etc. as contrasted with the ‘Linga Shareeram’ (26) Svabhaavikam: (a) Natural (1); Innate (ignorance)—(3); (b)Superimposed (by natural ignorance), such of action as theproperty of being an agent and enjoyed of the fruit of action (6)Hiranyagarbhaha: The ‘Effect Brahman’ residing in Brahmaloaka,to be reached by means of meditation (36,40)



handed down the ages by Virtue of a live Traditionalpreceptors and pupils (26,44,46).

14. Aatmaloakaha: The loaka or world calls ‘Atman’; Atmanquite district from the worlds that have to be acquired by

means of external Saadhanas or practices (5)15. Aatma Vidyaa: To know or cognize the Paramaatma

swaroopa or essential nature of Pure Being-Consciousness of the Supreme Self (59)

16. Aatmamanahasamijoagaha: The blending or combiningof Atman and the Manas or mind; the doctrine of thefollowers of sage Kanaada that this is necessary forJnaana to accrue (55)

17. Aaloachanam: The sensation that first occursimmediately when the Indriyas or sense organs and theobjects become related (16)

18. Upanishad: (a) Brahma Vidyaa (81,85,86); (b)upaasanaa or meditation (64); (c) the spiritual text thatexpounds Brahma Vidyaa ie., Inaana or intuitiveknowledge of the Absolute Reality of the Self as alsoupaasanaas or meditations (1)

19. Upalakshanam: To name particular entity as a symbolicmark in order that certain other things also will have tobe grasped (69,87)

20. Upaadyam: To acquire as a desirable thing, Vyaakritamanifested thing (28,39)

21. Upaadhihi: A thing which without being associated withthe entity is capable of showing a Dharma or intrinsicquality that does not exist in the entity as if it reallyexists, an adjunct, the body and senses etc. which

display Dharmas that do not exist in Atman or theinnermost Self (23,33,42,43,56,78)

22. Upaasanam: Dhyaana or meditation. (1,30,79)23. Eshanaa: The desire for son (progeny), wealth and

prosperous world (23)24. Karanaani: The five instruments of action like speech



etc. the five sense organs of knowledge like the eyesetc., the mind and the intellect –thus twelve instruments(15,16,68)

25. Kartrutwa bhoanKtru two: The egoities presiding over

action like—‘This I will perform’ and expecting a fruit orenjoyment like—‘I will experience such and such’ (64).

26. Karma: The rites or rituals that are stipulated in thescriptures (1,2,5,6,30)

27. Karmaanga saama: The Saama hymn that has to berecited while doing karmas its upaasanaa is called‘Angaavabadoha upaasanaa’ (1)

28. Karma Karmapravrithi Karanam: The Ajnaana or

ignorance that is the cause for the birth of Kaama ordesired and Karma or action (4)

29. Kaarya Karana samghaataha: The conglomeration of thebody and the senses (12)

30. Kootastham: That entity which exists as It is withoutundergoing any change or transformation whatsoever(12)

31. Kevalatarkaha: (a) The non-Vedic logic devoid of anysupport of experience, mere imagination or inference (8);(b) essentially the logic that is in consonance with theVedic teachings (44)

32. Kriyaa Kaaraka phala bheda buddhihi: The intellect thatcan distinguish Kriyaa or action, kaoraka or instrument ofaction and phala or fruit of action in the manner: ‘I am anagent of action; by means of such and such instrumentsI will perform the practices and will obtain such and suchfruits or results’ (6,84)

33. Chichhakti swaroopa maatraha: Atman who hasJnaanashkti or the power of intuitive knowledge Itself asHis essential nature of Being, not one possessing mereintellectual knowledge (52)

34. Chinmaatra jyoatihi: Atman who has the essentialnature of Being of the Light of pure consciousness (29)



35. Chaitanyaatna jyoatihi: The Light of the essential natureOf pure consciousness, Atman’s Jnaanaswaroopa oressential nature of intuitive knowledge (36,38)

36. Chaitanyamaatrasattaakam: Atman who has Jnaana or

Intuitive Knowledge alone as His Pure Being; This aloneis the real essential nature of Vaak or speech etc. (31)

37. Jaatiguna Kriyaavisheshanaam: The Vikalpas orconceptions, mental modifications which are necessarilyto exist in an object to be the cause so as to beexpressed by the speech (25)

38. Jnaanam: (a) Upaasanaa or mental meditation (2,5); (b)The cognition or Intuition of Atman (4,6,23,64)

39. Tarkaha: Logic, intellectual reasoning or inferring (8)40. Taarkikaaha: Disputants who have totally believed in or

relied upon mere reasoning (30)41. Dakshina maargaha: The path of Dhooma or smoke etc.

through which those people, with desires to acquire fruitsof Karma, go; those who go alone this path return toSamsaara (2)

42. Drishtaa drishtaani: The fruits that are seen in this loakaor world as also those which are not seen or visiblesince they belong to Paraloaka or other worlds butwhich are known only by means of the Shaastra orscriptures (7)

43. Dravyam: The form of a substance which is thesupporting factor or substrate for Guna or qualities andKriyaa or action (54,55)

44. Nirupaadhikam: Devoid of any associate or adjunct (78)45. Nirvishesham: Devoid of any special attributes

whatsoever so as to point out that ‘it is such and such athing’ (32,53,55)

46. Paramaatmaa: The really real self, the Supreme Selfwho is greater than all Atmans who are conceived owingto Avidyaa (82)

47. Paraarthaha: A thing that exists for the benefit or utility of



another (16)48. Parisankhayaana: To reject or refute (33)49. Paarivraajyam: Sannyaasa or life of renunciation of all

Karmas completely for the sake of attaining Jnaana (5)

50. Purushatantram: That act which is within the control ofthe kartru or the agent of action, also called‘Kartrutantram’ (6)

51. Pratyagaatmaa: The inner Self or Atman, who is theWitnessing Pure consciousness for all the phenomenalike the body, the senses etc. (3,6,7,9,58,66,78,84)

52. Pratyagaatma bhahma: The Paramaartha or AbsoluteReality which is verily the innermost Self of all of us (4,6)

53. Pratyayaha: The mental or intellectual knowledge of theform of mental concepts or thought forms (52,53)

54. Praanaha: The vital force that is the cause for all thefunctions of the sense organs; the sense organ of small(14,16,38)

55. Buddhih = the intellect which deter mines in the form of adefinite mental concept, the inner instrument of cognition(18,56)

56. Brahman: Bigger than all else, the Paramaartha or Absolute Reality which is everyone’s Atman or innermostSelf (20,23,24,25,28,29,30,31,32,35,40,50,62,70,72,74,75,76,77,78,79)

57. Brahmanishtehe: Being rooted or firmly established inBrahman alone (9)

58. Brahmavitsampradaayaha: The traditional system inwhich those preceptors who have Intuited or cognizedBrahman have continuously taught It to their pupils (40)

59. Brahma vidyaa: To Intuit or cognize Brahman or the Absolute, ultimate truth or Reality (46,64,84,89)

60. Bhoomaa: Brahaman which is greater than all else,(32,43)

61. Manaha: The mental thought—form which is volitionary,the mind (10,13,15,18,24,34,,55)



62. Mithyaajnaam: erroneous or false knowledge,misconception (68)

63. Mithyaa bhinaama: Vain pride, false pride, egoistic,misconception (67,68)

64. Loakaha: (a) worlds or places of enjoyment (5); (b) Thefalse pride of the type of ‘I’ and’ mine’, the body (23,62)

65. Loakatrayam: The three worlds of Manushyaloaka orworld of human beings, Pitruloaka or the worlds ofnames and Devaloaka or the world of deities (5)

66. Vidyaa: (a) Upaasanaa or meditation (5); (b) Jnaanaa orIntuitive Knowledge (46,64,84,89)

67. Viparyayaha: False knowledge, also called ‘Viparyaasa’

(46)68. Vishuddhasathwaha: One who has got his mind

thoroughly purified (3)69. Vrittihi: The transactions or functions of the mind or the

vital force (20,34,35,36,38)70. Vyaakritam: The world of diversity or duality which

appears or is manifest with distinct names and forms(27)

71. Vyaakritabeejam: The seed form cause of the manifestworld, also called ‘Avyaakrita’ (27)

72. Sheshaha: That which is subsidiary to either Karma orUpaasanaa (83)

73. Shrouta Karma: The Karmas that are stipulated in theshruti or scriptures such as Agnihoatra etc. (2)

74. Samyoagaha: The relationship of joining or combining oftwo distinct entities (55)

75. Samsaara Beejam: ‘Samsaara’ means getting born, then

die and again getting born in a series of births anddeaths and enjoying Sukha or happiness and Duhkha ormisery; ‘Samsaarabeeja’ means the Ajnaanaa orignorance that is the cause for that (4,89)

76. Samskaaraha: When the mind becomes purified of itsdross, a particular kind of capability or refinement that



occurs in it (3)77. Samhataha: Being associated with one another; for

instance, pillars, beams etc. combined together to forma house; those objects which are Samhata or

conglomerated are Paraartha or dependent on another(16)

78. Samkalpaha: A thought—form of the mind; thinking inthe manner-‘I will do like this’, volition (13,18,24)

79. Samghaataha: A whole unit formed by many thingsgetting conglomerated (12)

80. Saltwrashuddhihi: The impurities of the mind like Raagaor attachment Dwesha or dislike etc. being removed (2)

81. Sadasad vaadinaha: Saankhyans who are Sat KaaryaVaadins and vaisheshikas who are Asat kaarya Vadins(41)

82. Samavaayaha: An inherent quality, such as theNityasambandha or perennial relationship between aGuna or quality and a Guni or that which possesses thatQuality, Jaati or a caste in an individual, or an action in asubstance which is activated (55)

83. Samyagdarashanam: The correct knowledge (50)84. Sarvaatmaa: Brahman which is everyone’s Atman or Self

(29)85. Sarvaatmaikatwam: The Non-dual feeling that

‘Everyone’s Atman is verily my Atman’ (62) 86. Sarvantaraha: The Mukhyaatman or Supreme Self who

is innermost beyond all body, senses, mind, intellect andego (17,28)

87. Sahakaarisaadhanam: A spiritual practice or Saadhana

which aids or assists in combination with another to helpachieve the some result or effect, such as Amaanitwa,

Adambhitwa etc. of Geeta which are accessorial forattaining Jnaana, (83,84)

88. Saadhyasadhanasambandhaha: The relationshipbetween Saadhanaa or practices like Putra,



Maanushavitta and Dwavitta and the Saadhya or thefruits, results like loakatraya or three worlds to beobtained from them (5)

89. Smaarta karma: Karmas like sacrifices such as

Devayajna etc. which are stipulated in the smritis orReligious works of sages (2)

90. Svargaha: Heaven, Svargaloaka, Brahman of the form ofBliss (89)

91. Svabhaavadvashaha: The defect that appears in themind quite naturally (41)

92. Svaabhaavikaha: (a) That which is brought about byvirtue of a nature of indiscrimination, indiscretion (2); (b)

That which is one’s essential nature of being establishedby virtue of Its very nature (5)

93. Heyam: That which is to be rejected as undesirable, Avyaakrita (28)

Kathoapanishad

1. Agnihi: Viraat purusha, Naachiketaagni (this and Viraatpurusha are one and the sense) –(4,24,25,26,27,31,32,62)

2. Agnividyaa: The chayana or act of collecting or heaping inthe Naachiketaagni sacrifice and the upaasanaa ormeditation on Viraat purausha (4,24)

3. Achintyashaktihi: Being endowed with a power which cannotpossibly be imagined to be such and such (152)

4. Ajnaana nidraa: The sleep of the nature of not knowing theTattwa or Reality (105)



19. Avidyaakrita Kaamakarma Bandhanam: The bondagecalled ‘Kaama karma brought about or conjured upowing to Avidyaa (134,181)

20. Avidyaadihi: The triad of Avidyaa, Kaama, Karma (2,5)

21. Avidyaagranthyaha: The misconceptions that havebeen tied up in a knot owing to Avidyaa or ignorance(182,183)

22. Avidyaadihridayagranthyaha: These Avidyaa-kaama-karma which appear to have been tied into a knot owingto Avidyaa (170)

23. Avidyaadhyaaroapanam: To misconceive in orsuperimpose on Atman or the Self the erroneous

knowledge (175)24. Avidyaamaayaa cchannaha: That which is hidden by the

false appearance brought about owing to Avidyaa (101)25. Avyakta beejam: The subtle or potential state of names

and forms that are the cause for the world of duality(157)

26. Avyaktam: The causal form of the world which isimperceptible to the Indriyas or senses, also called‘Avyaakrita’ (99)

27. Avyaktaadisthaavaraantaha: The Samsaara ortransmigratory existence that extends from Avyakta totrees and plants (157)

28. Avyaakritam: The Reality or truth behind theundifferentiated, unmanifest names and forms (99)

29. Asamskritabuddhihi: A mind that has not acquired therefised or purified state by virtue of the spiritualinstruction by the preceptor and the scriptures as also

human excellences like Shama or control over the mindetc. (102)

30. Asamhataha: One who remains independent withoutassociating himself with any other thing or person (134)

31. Aakaashaha: (a) The first – one among the fiveprimordial elements that are created, the empty space



(72,73,79,106,125,152,167); Avyaakrita (99)32. Aagamaha: (a) The spiritual instruction about the

Absolute Reality that has been handed down by a longline of traditional preceptors (58,60); (b) Veda (178)

33. Aachaaryaagamasamskritam: The mind having acquiredrefinement by virtue of the spiritual instruction by thepreceptor and the Shaastra (126)

34. Aatma darshanam: Cognition or Intuition of Atman orown innermost self (113,165)

35. Aatma jnaanam: The cognition of the Reality of Atman(32,46,105)

36. Aatmabhaaraha: (a) The feeling of identification with

something (28); the ‘I’ notion (65) 37. Aatmaa: one’s innermost self, the Paramaatman or

Supreme Self who is the essential nature of the Absolutely Reality of the Jeeva or ‘I’ notion,transmigrortory soul (32,33,35,37,56,57,58,59,62,64,65,71,72,73,74,75,76,77,79,80,81,82,83,86,88,89,103,107,115,117,118,126,130,131,132,136,137,139,147,149,150,151,164,165,172,178)

38. Aatmaikatwam: The unity or non-dualism of Atman or theSelf (131)

39. Aatmaikatwa vijnaanam: The cognition or Intuitiveknowledge that Atman is one and one alone, Non-dual

(58,146)40. Aatyantikanihshreyasam: The final Mukti or Liberation

without any returning to Samsaara (32)41. Aapekshikam Nityam: Nitya or eternal when compared to

one; relatively eternal (62)

42. Aalambanam: That object which is to be meditated uponas Brahman, such as Omkaara etc. (70)

43. Aasuraha: Pakshaha: The faction that is appreciated orapproved by those arrogant embodied souls who aretheists or who over that Atman does not exist (179)

44. Utkrishta brahma vidyaa: The Vidyaa or Intuitive



knowledge of the Superior, higher Brahman orParabrahman (183)

45. Upanishat: (a) Brahma jnaana or Intuitive knowledge ofthe Absolute Reality of Brahman (2,3); (b) Agnividyaa,

Viraat upaasanaa (4); (c) The scripture or spiritual textwhich signifies the Jnaana of Parabrahman and AparaBrahaman (5)

46. Upaadhihi: Adjuncts like the body and the senses etc.which are responsible for depicting such Dharmas orintrinsic qualities that really do not exist in Atman as ifthey exist in Him, (77,87,89,125,128,152,180)

47. Ekatwam: Unity or non-duality; Atman being one and one

alone (132)48. Ekatwa vijnaanam: To cognize or Intuit that Atman is

non-dual (126)49. Ekadesha vijnaanam: A partial Cognition, derisive

cognition (77)50. Ekarasam: Of one and the same species, Atman

unmixed or unassociated with anything else,(125,131,152)

51. Ekaagrataa: A concentrated thought-form to of the mindmake it stay put or established in one object (102)

52. Eshanaa: The desire to acquired children, to do karma toattain loakas other than this (113,134,154)

53. Omshabdavaachyam: Brahman which is mentioned bythe word ‘Om’ (68)

54. Kaarya Karanaani: The body and the senses(120,125,139)

55. Kaarya pravilaapanam: To contemplate that all the effects

are not distinct from their respective causes (178)56. Kutaarkikabhedadrishtihi: The viewpoint of seeing

distinctions or differences opposed to the spiritualinstructions of the Vedas on the strength of hostile or badlogic (132)

57. Kudrishtihi: The Wrong or erroneous knowledge opposed



to the Vedic teachings and denying something that reallyexists (132)

58. Kootastham: The Absolute Reality of the Self devoid ofany change or mutations (129)

59. Kriyaakaaraka phalaani: Samsaara or transmigratoryexistence of the form of Kriyaa or action, the valid meansneeded for engendering that action and its fruit (32,104,151)

60. Kshana bhanga vaadaha: The Buddhistic theory thatevery moment of time knowledge is born, gets destroyedand is again born (129)

61. Khaani: The sense organs such as the ears etc. that are

born out of primordial elements like the empty space etc.(111)

62. Gandharvanagaram: A celestial city that is conceived inthe space and which appears and vanishes (157)

63. Guhaa: The heart, the intellect (25,64,85)64. Granthyaha: The concepts that are projected by Avidyaa

which are strong and deep-seated as if tied in a knot(182)

65. Chinmaatra ghanaha: A mass of Pure consciousness(99)

66. Chinmaatra swaroopan: The essential nature of Bring of Atman of the form of Pure consciousness (167)

67. Jnaanakarmasamuchhayaha: Combining upaasanaa ormeditation and Karma to practice (28)

68. Tarkaha: Imagining by one’s own intellect, logic (58,59) 69. Trinaachiketaaha: Those who have filled (chayana) the

fire sacrifice called ‘Naachiketaagni’ three lines, or

those who have known it, studied it and then havepracticed it (28,85)

70. Darshanashravana manana vijnaanaadi lingaha: Atmanwho has to be imagined by vrithis or thought – form likeseeing, hearing, reasoning, cognizing and has to beknown (75)



71. Drishtaadrishtavishyaaha: (a) Objects of this visibleworld and of the other invisible world (75); (b) These arealso called ‘Drishtaanushravika vishayaaha’ (2)

72. Devaha: (a) Devatas or deities (40,113,120); (b) Karma

or instruments of action (138); (c) Viraat uurusha or themacrocosmic Being (28); (d) Paramaatma or theSupreme Self (64.77)

73. Dehaadisamghaataha: The conglomeration of the body,the senses the vital force, the mind functioning as a unit(100,115)

74. Dharmaha: Atman (35,37,130)75. Naamaroopa Karma trayam: The world that appears in

the form of the triad of name, form and action (104)76. Nityavijnapti swaroopam: Brahman which is of the

essential nature of Intuitive knowledge that is existingeternally (107)

77. Nityavijnaanaghanasvabhaavam: Brahman which is ofthe essential nature of eternally existing mass of PureConsciousness (125)

78. Niranvayam Pravileeyate: The opinion of atheists that(creation) gets destroyed along with to cause (178)

79. Nirupoadhikam: Absolute Self devoid of any adjuncts orassociates (176,180)

80. Nishreyasam: That which is conducive to prosperity,Mukti or Liberation, Release from Samsaara (37,48)

81. Nivrithihi: Renouncing Karmas, Jnaana maarga or pathof Intuitive knowledge of the ultimate Reality of Brahman(90)

82. Panchaagnayaha: Those persons who are well-versed in

the Panchaagni vidyaa mentioned in the chhaandoagyaup. (85)

83. Parambrahma: Brahman that is expounded in Vedanta’sor Upanishads so as to be cognizes (3,85,86,157,160)

84. Paraha Purushaarthha: The predominant or principalMoaksha or Liberation among the highest fruits that man



desires (33,45)85. Paramaatmaa: The Supreme Self who is the substrate

for all the selves that all of us have misconceived to betrue, (96)

86. Paramaarthasatyam: That which is Absolutely Real,Brahman (158)

87. Paraarthaha: An entity or object which is within thecontrol of another for whose benefit it exists (141)

88. Paashandaha: Also called ‘Paakhandaha’; a follower of areligion outside or alien to the Vaidika religion (157)

89. Purushaha: (a) Man (18,48); (b) Paramaatmaa or theSupreme Self who has pervaded everything

(99,101,128,129)90. Purushaarthha: (a) What man desires; (b) The goal of

human existence (45,48)91. Prateekam: A symbolic object that is assumed for the

purpose of meditation; for instance, Omkaara is aPrateeka for Brahman (68)

92. Pratyagaatmaa: That essential nature of Bring within, Atman or the innermost self (79,98,99,100,119)

93. Pratyavaayaha: A defect that entails one for giving upkarma (17)

94. Prathmajaha: Hiranyagarbha who is the first born from Avyakta (103,120)

95. Prathmashreeree: Viraat purusha who is first born asembodied from Hiranyagarbha (26)

96. Prayaajanam: (a) The fruit or benefit that one expects;(b) one of the four requisites or Anubandhas of a propertext (46,48)

97. Pravrittihi: Getting engaged in karmas, karma maarga orpath of action (90)

98. Praakritaha: One who is having a false pride in the bodyetc. that are born out of Prakrit or Nature, a materialist(35,58,83,154)

99. Praanaha: (a) The air that has functions of the vital force



etc. (141,145); (b) Paramaatman or the Supreme Self(123,160)

100. Buddhihi: (a) Intellect, the faculty of determining ordiscrimination; this word is also often used to signify the

inner instrument of the mind (88,89,92,93,98,105,107,174, 177 ); (b) Mahat Tattwar (103)

101. Boadhaaboadhaatmakam Tattwam: The Mahat Taltwarwhich exists as of the nature of consciousness as alsoof gross form (98)

102. Brahman: (a) Braahmana (83,109); (b) the Tattwa or Absolute Reality greater than all eles, ParamaatmaTattwa (3,65,85,86,107,122,123,124,130,142, 145,

158,172,177)103. Brahmacharyam: Celibacy bachelorship residing with

the spiritual preceptor and carrying on study of thescriptures, always carrying out deliberations onBrahman or the ultimate Reality, observing continence(68)

104. Brahmajajna: The omniscient Viraat purusha bornfrom Hiranyagarbha (4,28)

105. Brahma vidyaa: Cognition of Brahman, (3,188)106. Brahmaloakaha: Brahman (70,108); the world of

Brahma or the four-headed creator-aspect of the trendy(70,164,165)

107. Brahma vidyaa chaaryaha: The teacher who has himselfIntuited the teaching of the Brahma vidyaa and whoteaches others (1)

108. Brahmaa: The four-headed Brahma, Hiranyagarbha (2843,184)

109. Brahmaatma darshanam: The cognition that Brahmanis own Atman(157)

110. Brahmaatma pratyayaha: The cognition or concept thatBrahman is oor Atman or innermost Self (182)

111. Brahmaatmai Katwavijnaanam: The Intuitive knowledgethat Brahman and our Atman are one and the same



(32,182)112. Brahmaadayaha: Jeevas like brahma etc. (153)113. Brahmaadistanbaparyantaani: The same as

‘Brahmaadisthaa varaantaani’ beginning from Brahma

up immovable beings like trees and plants (75,101,124)114. Bragavaan: A venerable person who knows esoteric

truths (1,66)155. Bhootasookshman: The subtle form of the Bhootas or

primordial elements (98)116. Bhoaktaa: The self who experiences the external

objects by means of the body, the senses and the mind(89)

117. Manaha: The faculty of the inner instrument of ourmind by virtue of which one entertains Sankaalpa(thinking) and vikalpa (or notion) this word is used oftenwith the meaning of mind (88,89,90,126)

118. Mandabrahmavidaha: Those persons who have notcognized Brahman the Absolute Reality thoroughly, orthose persons who do upaasanaa on Aparabrahman orlower Brahman (183)

119. Mahaan Aatmaa: The combination of chidroopa orsentient bings and Jadaroopa or insentient grossthings born out of avyakta unmanifested potentialform; the Buddhi or Intellect of Hiranyagarbha (98,103,169)

120. Maaya: (a) An object that appears owing to hypnotism(154,157); (b) the magical power of Parameshwara(101); (c) Maayaa that appears owing to Avidyaa (101)

121. Mithyaa Jnaana vijrumbhitam: The distinctions that

appear owing to false knowledge (104)122. Mrityuhu: (a) Yama, the lord of Death

(24,25,26,42,46,188); (b) the triad of Avidyaa-Kaama-Karma (107,113,181); birth and death (142)

123. Mritya paashaha: (a) Adharma or unrighteousness, Ajnaana or ignorance, Raaga or attachment, Dwesha or



hatred, dislike etc. (30) birth and death (125)124. Yoagaha: (a) The Saadhana or spiritual practice

needed to cognize Atman (64); (b) to keep steadycontrol over the senses (175)

125. Yoagakshemou: To acquire what is wanted and gettingit protected (50)

126. Lingam: A symbolic mark, that attribute that is neededto cognize Atman (137)

127. Vaasudevaakhyaha: Paramaatman (96)128. Vijnaana Kriyaashaktidvyam: The two powers of

Hiranyagarbha, viz. cognizing power and power to act (157)129. Vijnaanasvabhaavaha: Atman who is the very essence

of Pure Consciousness (115)130. Vijnaanaikarasam: Brahman of the one and the same

essence of Pure Consciousness (123)131.Vishuddha vijnaana ghanasvabhavam: Brahman which

is the mass of Pure consciousness devoid of any taintof objective phenomena (131)

132. Vidyaa: Brahman’s upaasanaa (meditation) orcognition, Intuition (2,4,5,6,47,84,87)

133. Visheshrahitaha: One who is devoid of any specialattributes or notion which signifies that it is such andsuch (178)

134. Visheshavijnaanam: The awareness of distinct objectslike a clay pot, cloth, stone etc. (77)

135. Vrittihi: (a) An explanation of or commentary on a text(1); (b) a thought-form (5); (c) behavior (13)

136. Vairaajam Padam: The position or status of the Viraatpurusha (28,30)

137. Shaashwatam Sakham: happiness or bliss that is verilythe Aatmaswaroopa or essential nature of Being of theSelf which is Nitya or eternal (152)

138. Samsaaraha: To beget repeated births and deaths(63,87,93)

139. Samsaarinaha: Jeeva or transmigratory souls which



acquire Samsaara (99)140. Samsara beejam: Ajnaana or ignorance Kaama or

desire and Karma or action that are the cause for Samsaara(2,32)

141. Samsaara hetuhu: The synonym for Samsaarabeejammentioned above, (5)

142. Samskritabuddhihi: An intellect that has acquiredSamskaara or subtle refinement from the instructions ofShaastra or scriptures and the Aachaarya or preceptor(102)

143. Samskritaatmaa: A person who possesses an intellectthat is refined (57)

144. Samhataaha: Getting together those things which workto serves another (141)

145. Samkalpa vikalpaadyaa rambhakam: One who is thecause for samkalpa or conception, idea, notion formedin the mind, and vikalpa or false notion, fancifulimagination (98)

146. Sankalpa vikalpaadi lakshanam: The mind which hasfunctions like imagining to do a certain thing, to imaginea thing to be such and such etc. (88)

147. Sankalpaadiroopam: The mind that carries outfunctions like sonkalpa, etc. (172)

148. Sankalpaadi vyaa vrittaan: The mind that has returnedfrom functions like Sankalpa etc. (174)

149. Satyam: Karma phala or the fruit of action thatunfailingly, necessarily accrues (85)

150. Sattwam: Antaa karma or the inner instrument of our mind,Buddhi or intellect (169)

151. Sadekarasam: Brahman having one and the same formcalled ‘Sadroopa’ (152)

152. Samaadhaanam: The yoaga or spiritual practice ofKeeping the mind devoid of shaking or wavering (175)

153. Samaahita chittaha: One who has established his mindsteadily without changes (82)



154. Sarvakaarainam: Brahman which is the cause for everything and which by virtue of Maayaa assumes all forms(107)

155. Sarva Kaarana Kaaram: Avyaakrita that is the cause

for even the Mahat tattwa etc. which are said to becauses (99)

156. Sarva buddhi pratyaya saakshee: The Witnessingconsciousness for all concepts of the mind; even if thelatter keep on changing, that witnessing Atman whosees without undergoing any change or mutation (103)

157. Sarvabhootaantaraatmaa: The Supreme Self(Paramaatman) who is the innermost Pure Being of

every creature (147,150,152)158. Sarvavishesha pratyastamitaswaroopaha: Atman or the

innermost Self of an essential nature devoid of anyspecial attributes (103)

159. Sarvaanarthbeejam: Ajnaana or ignorance which is thecause for all calamities of life (105)

160. Saakshaadanubhavaha, Saakshaadvijnaanam: Tocognize or Intuit directly in the manner that ‘I am myselfBrahman’ (75,177,152)

161. Saadhyasaadhanalakshanam: The non-eternalSamsaara or transmigratory existence of the form ofacquiring fruits like the Manushyaloaka or world ofhuman beings, Pitruloaka or world of the maves andBrahmaloaka or world of four-headed Brahma all ofwhich pertain to Karma (32)

162. Saamaanyavi jnaanam: The chinmatraroopa or Pureconsciousness of the nature of illumining everything

commonly (77)162. Sushumnaa: A subtle nerve (Naadi)’ it is popularly

know from the Shaastrs that though this the upaasakasor the meditation traverse to Brahmaloaka (184)

164. Svapaadhikaha: Atman associated with adjuncts (180)165. Svabhaavaha: Intrinsic nature of Being of a thing



(89,111,167)166. Svagaloakaha: The heavenly world that is attained by

the upaasanaa on viraat purusha (23,25,62)167. Svaatmapravritti saakshibhootam: Atmatattwa or the

absolute Reality of the Self who is the witness to thefunctions of the mind (160)

168. Svabhaavikam: That which exists in a state of non-discrimination (32,112)

169. Svarthaha: One who is independent, one who exists forhimself (141)

170. Haardaakaashaha: The empty space that exists in theheart, Brahman of the nature of Pure Consciousness

(85)171. Hiranyagarbhaha: The fourhanded creator aspect viz.

Brahma who is the presiding authority over themacrocosmic aspect of Jnaanaa shakti and kriyaashakti (28,121,157)

172. Hridaya pundareekaakaashaha, Hridayaakaashaha:The empty space in the heart the Buddhi or intellect inwhich Brahman appears (138,152)

173. Hairanya garbham Tattwam: The macrocosmic(samashti) intellect called ‘Mahattattwa’ (98)

174. Hairanya garbham Padam: The position or states ofHiranyagarbha (63)



15. Abhinnaarth maryaadaha: One who has not yet untied theknot binding the efficient establishment of merits anddemerits (97)

16. Amrita: (a) the fruit that remains indestructible till the karma

gets emaciated or worm out (23) Hiranyagarbha who existstill the end of a Kalpa or duration of creation (42); (c)Brahman which never get destroyed (69,74,81,118); (b)Moaksha or (77)

17. Avaram Karma: mere Karma or ritual of a low grade withoutany association with upaasanaa or meditation (38)

18. Avidyaa: Wrong or erroneous knowledge, knowing Brahmanquite differently or misconceiving It (2,6,14,16,29,40,45, 54

,78,83,85,103,117,119,122)19. Avidyaa kaama Karmaani: To misconceive Brahman, desire

for objects and the Karma or actions that are undertaken inorder to acquire them (23,37,45)

20. Avidyaa krita: (a) (the names and forms) that appears owingto false knowledge pertaining to Brahman, brought about by

Avidyaa (121); (b) the adjuncts like the mind etc. (120)21. Avidyaa granthihi: The strong, deep-seated latent impression

or Vaasanaa of Avidyaa (70)22. Avidyaadisamsaara Kaaranam, Avidyadisamsaara

bandhaha: The causes for the bondage of Samsaara such as Avidyaa, kaama, karma (6,119)

23. Avidyaa drishtayaha: Those persons who see with theviewpoint of erroneous knowledge or misconception (89)

24. Avidyaa sambhanna: The essential nature of Pure Being of Atman which is hidden by virtue of Avidyaa (114)

25. Avidvaamsaha: Ajnaanis or ignorant persons (103)

26. Avyaktaadisthaa varaantaaha: The loakas or worlds that areattained beginning from merging in Avyaakritaatman orunmanifested form of the Self up to the birth in the form of animmovable tree or plant (45)

27. Avyayam: Brahman which does not get worn out in respect ofeither its essential nature or Its Dharma or intrinsic qualities



(19)28. Avyayaatmaa: Hiranyagarbha having an essential nature of

not getting worn out or emaciated till the end of a Kalpa orduration of creation (42)

29. Avyaakritam: (a) The subtle, potential state of the world of thenature of names and forms (23,52,55); (b) Brahman havingthat subtle state as an adjunct or associate (56)

30. Aakaasham: (a) the subtle state of the world; Avyaakrita (55);(b) the first element that was born among the five primordialelements of empty space, air, five, water and earth (58)

31. Aachaaryaha: A preceptor (Guru) who is capable of teachingthe absolute, ultimate Reality (Tattwa) – (10,47,48,78)

32. Aatmaajnaanam: The Intuitive knowledge of cognizingParamaatman or the Supreme Self as He is (41,47,77,108)

33. Aatmanishthaa: To get rooted or established in Paramaatmanby virtue of His Intuitive knowledge (116)

34. Aatmapratya yaanusaarinaha: Those persons who a realizingor witnessing their own innermost Self in the manner —‘I amthat Self alone’ on the strength of that cognition (85)

35. Aatma yaajnaha: Those persons who perform or practiceNishkaama Karma or carrying out all actions devoid of anydesire for profit or gain in order to get their mind purified,refined (67)

36. Aatma laabhaha: To attain the Aatmaswaroopa or theessential nature of that was appearing lost owing to Avidyaathe Self that by means of Jnaana or Intuitive knowledge(113,114)

37. Aatma Vidaha: Those persons who have cognized Atman asHe really is (116)

38. Aatmaa: (a) Paramaatman or the Supreme Self, our reallyreal or Absolute essence of Being (78,81,95,96,103,107,114,116,117) ; (b) Atman or the Self who is appearing as a Jeevaor Transmigratory soul owing to the adjunct of the body, thesenses, the mind (76)

39. Aapekshikam Satyam: When compared to another, that



which exists as real (50)40. Aapyam: That which has to be obtained afresh, one among

the four effects brought about by Karma (46)41. Ishtaapoortam: Shranta-Smaarta Karmas, ie. rituals

stipulated in the shrutis and the Smritis (41)42. Ultraayanam: The northern path by which the upaasakas or

meditators go to Deva looka (42)43. Utpaadyam: That which is produced afresh, one among the

four effects of Karma (46)44. Upanishat: (a) Brahma vidyaa or Self-knowledge (6); (b) the

text that signifies, expounds this knowledge (1,6,17)45. Upasamhrita Karanaha: A mumukshu (one who is desirous of

Moaksha or Release) who has with drawn his senses within(105)

46. Upasadana Vidhihi: The Vedic statement which stipulates asto how a disciple who wishes to learn vidyaa or Self-Knowledge should approach the preceptor with a worshipfulattitude (10)

47. Uparata darpaadi doashaha: A disciple who has got rid ofdefects like arrogance or false pride etc. (48)

48. Upaadhidvayam: The two adjuncts of Prana or the vital forceand Manas or the mind which are imagined in the Self owingto erroneous knowledge (74)

49. Upaadhibhedadrishtayaha: The Ajnas or ignorance peoplewho invariably see the distinctions brought about by theupaadhis or adjuncts (54)

50. Rishayaha: (a) Sages who have detected Karmas (28); (b)Sages who have attained Saakshaatkaara or materializationof the deity as a result of upaasanaa or meditation (101); (c)

Tattwajnaanis or sages who have attained Intuitiveknowledge of the Absolute Reality of the Self (117,126)

51. Karma: Rituals like Agni hoatra sacrifice etc. which arestipulated as injunctions in the scriptures, (4,23,28,31,32,34,37,38,40,41,42,45,46,47,50,66,67,70,78,80,83,92,97,120)

52. Karmakaaryam: The fruit or effect that is caused by Karma,



one among the four effect like utpaadya, Aapya,Samskaarya, Vikaarya (46)

53. Kalaaha: The sixteen ingredients like Praana or vital forceetc. which are the cause for the body (120)

54. Kaarakoapasam haaraha; To collect together the Saadhanasor implements of action (81)

55. Kaarya lakshanam Brahma: Hiranyagarbha who is born orcaused from Avyaakritaatma (25)

56. Kaarya kaarana beejam: Avyaakrita or unmanifest seed formwhich is the cause for Aakaasha or empty space etc. or thefive primordial elements which appear both in the form of

cause and in the form of effect (55)

57. Kootasham: Brahman or the Absolute Reality devoid of anychange whatsoever (46)

58. Kritaatmaa: One who has attained the Absolutely real Self bymeans of Vidyaa or Intuitive knowledge (112,117)

59. Kriyaa karaka phala bheda bhinnam: (the duality) thatappears distinctively as action, means or implements ofaction, its fruit (43)

60. Kriyaashktihi: The power that exists in Brahman to bringabout actions (23,24)

61. Kleshaaha: Hardships or miseries like Avidyaa, Asmitaa oregotism, Raaga or attachment or liking, Dwesha or hatred ordislike, Abhinivesha or devotion, attachment (122)

62. Guruhu: Aachaaryaa or preceptor who is capable of teachingthe Tattwa or Absolute Reality of Brahman (2,47)

63. Gurvabhigamanam: Approaching a preceptor with worshipfulattitude in order to obtain the Tattaroapadesha or instructionabout the Absolute Reality of Brahman (17,48)

64. Guhaa: Hridaya or the heart, Antaha Karma or the mind(67,70,72,103)

65. Guhaagranthayaha: ‘Hridayagranthi’ or knot in the heart,‘Avidyaa-granthi’ or knot that is not easy to untie and whichbrought about by Avidyaa—with such names the kaamas ordesires lurking in the heart or mind that are cause by



ignorance (123)66. Ghataa kaashaha: The empty space appearing as if enclosed

in a clay pot; this is an illustration or analogue for Atmanappearing distinct owning to adjuncts or associated

(117,118,120)67. Jagadaatmaa: Hiranyagarbha who exists as the all pervading

Self for the world (23)68. Jnaanam: (a) upaasanaa or meditation (37,38,42,97); (b)

cognition of Atman or the self (23,41,47,83,97,107,116)69. Jnaanashktihi: The power that exists in Brahman which

cognizes everything (23,54)70. Tapaha: (a) austerities that are physically strenuous such as

kricchra; chaandraayana etc. (25,105); (b) Aashrama karmaor a ritual to be performed by one in a particular stage of life(42); (c) to make the senses and the mind one-pointed (99);(d) Jnaana or Intuitive knowledge (23,25,116)

71. Triloakya dehoapaadhihi: Viraat purusha or the macrocosmicBring who has made the three loakas or worlds as His body(61)

72. Dakshi naaya noattaraayana maargou, Dakshi noattaramaargou: The two paths of the Karmis or ritualists going tothe world of manes and the upaasakas or meditators going tothe world of deities after death, (45,65)

73. Drishtaa drishteshta vishayaaha: The objects that are neededhere in this visible world and in the invisible world (112)

74. Devayaanaha: The path leading to the Devaloaka or theworld of deities, also called ‘uttaraayana’ (101)

75. Dehaatmabhaavaha: The cognition that the body itself isone’s Self (92)

76. Dehaadyupaadhibhedaha: Atman’s adjuncts like the body,the vital force, the mind etc. (54)

77. Dharma jnaana Vairaagyaishwaryaani: The unrivalledexcellence life Dharma or righteousness, Jnaana or Intuitiveknowledge, Vairaagya or detachment etc. that are found inHiranyagarbha (7)



78. Naamaroopa beejabhootam: The subtle potential state whichis the cause for names and forms, Avyaakrita (52,55)

79. Naamaroopa beejoa palakshita: The causal Brahman whichis to be known by recognizing or identifying by virtue of

Avyaakrita or unmanifested seed form (52,57)80. Naamaroopa krita dehoa paadhihi: The adjunct of the body

brought about by names and form (51)81. Naamaroope: Shabda or sound, Roopa or form that are

perceptible to shroatra or ears, chakshus or eyes (19,25,121)82. Nityasaakshitwam: That witnessing consciousness which

exists eternally in one and the same condition and seeseverything (91)

83. Nirupaadhi Kaha: The Pure or Absolute Self devoid of anyadjunct, which is not dependent on anything whatsoever (55)

84. Nirvisheshaha: Atman devoid any special attributes (59)85. Nishkalam: Brahman devoid of any parts or limbs (85,105)86. Panchaagnayaha: The five imagined fires, viz. dyuloaka on

the stellar region, Parjanya, or rain cloud, Prithivi or earth,Purusha or man and stri or woman, that have beenmentioned In the chhaandoagya Upanishad for the purposeof upaasanaa or meditation, (62)

87. Panchendriyaani: The five Gnostic senses (Jnaanendriyas)like chakshus (eyes), Shroatra (ears) etc. (19)

88. Paraha Purushaha: The superior Being, Paramaatman (121)89. Paraha Purushaarthaha, Parama Purushaarthaha: The

greatest fruit that all human beings long for, viz. Moaksha orRelease (1,114)

90. Parapraptihi: Moaksha which is attaining the BrahmanSupreme (1,114)

91. Paramam Saamyam: Advaita praapti or the attainment ofNon-dual Atman by which one identifies with Brahman (94)

92. Paramaatma Vidyaa, Paramaatma Jnaanam: To cognize theSupreme Self (Paramaatma) as He is Brahma vidyaa(8,13,82)

93. Paramaarthakattwam; The Tattwa or entity that is really real,



the essential nature of the Absolute Reality of Brahman(101,112)

94. Paramaatmaa, Para Aatmaa: Atman or the innermostSupreme Self of all of us, Brahman (114,118)

95. Paramaartha darshinaha: Those Realized Souls who see theParamaartha or the Absolute Reality alone (13)

96. Paramaartha Vastu, Paramaarthaha: The Entity that is Absolutely Real, Brahman (48,90)

97. Paramaarthasat, Paramaartha satyam: That which exists Absolutely as Real, not that entity alone which is said to bereal in our empirical transactions (50,89)

98. Paraman Brahma, Para Brahma: The Absolute, Pure

Brahman, that which is greater than all else, ie. Brahman(6,125,129)

99. Paraavara: (a) The vidyaa or Self-Knowledge that has beenhanded down from a teacher to a taught in alone tradition;Parabrahman and Aparabrahman - the scriptural knowledgeof both the Brahman (9); (b) Brahman which appears in theforms of cause and effect (83)

100. Paraa Vidyaa: That Intuitive Knowledge (vidyaa) whichenables one to cognize Brahman which is greater than allelse (13,16,17,18,19,26,27,50,59,90)

101. Paraanta kaalaha: The extremely last moment of time beforedeath, the time when the Jnaanis give up their mortal coiland become Videha Mukta or unembodied Realized Souls(118)

102. Purushaha: (a) One who is complete, consummate;Paramaatmaa who is cognized in the Pura ie. Hridaya orheart (47,48,53,60,62,63,65,66,67,121,126,); (b) Jeeva or

the transmigratory soul (92); (c) Manushya or human being(21,110)

103. Purushaarthaha: That greatest fruit that people long for, ie.Mukti or Release, Liberation from bondage (1,41,66,101)

104. Poovapakshaha: The prima facie viewpoint which strikes onthe face of it but which is wrong (14)



105. Pratidevataaha: Deities like Aaditya or sun god etc.; whenMukti accrues those deities which are in the senses; thosewho merge in these deities (120)

106. Pratyakswaroopam: Our inner essential nature of Being,

Atman (77)107. Pratyakshaanumaanoapa maanaaga maaha: The four valid

means of knowledge which enable one to determine the realnature of an object, viz. Pratyaksha (perception), Anumaana(inference), upamaana (illustration), Aagama (scriptural textsexpounding the truth) –(45)

108. Prathamaha, Prathmajaha: Hiranyagarbha who is bornbefore all the deities and who is endowed with unsurpassed

sterling qualities (7,42,60)109. Prathamashareeree: Viraat purusha who was born from

Hiranyagarbha in an embodied state (61)110. Pradeepa nirvaanam: The lamp getting extinguished and

becoming Avyakta or unmanifested; this is an illustration forthe Muktas or debated ones merging in Paramaatman (118)

111. Prayaajanam: The fruit of Vidyaa or Knowledge; one amongthe four anubandhas or requisite qualities that are tobe found in a text (2,3,6)

112. Pravritta phalaani: The Praarabdha Karmas which havealready yielded their fruits (120)

113. Praanaha: (a) Vaayu who is the presiding deity overKriyaashkti or power to act, ie. Hiranyagarbha (23,54,57,60);(b) the Mukhya praana or Atman (81,120)

114. Praanaaha: Indriyas or senses (67,77,107)115. Baahyaartha pratyayaanusaarinaha: The ignorant people

who invariably see only the external objects (85)

116. Buddhi pratyaya saakshee, Boudha pratyaya saakshee: Thewitnessing consciousness that objectifies the concepts orcognitions that occur in the mind (76,78)

117. Buddheendriyaani: The Gnostic or cognitive senses, ie.eyes, ears etc. (19,54)

118. Brahman: Bigger than all else, Paramaatman (6,8,27,47,72,



73,74,76,80,87,103,110,116,118,119)119. Brahmanishthaha: One who has got himself rooted,

established in Brahman alone by means of upaasanaa orJnaana (47,125)

120. Brahmapuram: The place where Brahman can be cognizedHiridya or heart (80)

121. Brahmaloakaha: (a) The greatest fruit of a world that

accrues to Karma, Svarga or heaven (36); (b) Brahma (118)122. Brahmavidaha: (a) The those people who know the

Vedaartha or meaning, purport of the Vedas (13); (b)persons who have cognized Brahman, the Absolute Reality(48,97,117,122,123)

123. Brahma Vidyaa: To cognize or Intuit Paramaatman or theSupreme Self (2,4,5,6,8,9,17,45,48,49,78,97,124,125,126)

124. Brahmaa: Hiranyagarbha who is Brahma vidyaasampradaayakartru or the agent who keeps up the unendingtradition of propagating the Intuitive Knowledge of theultimate Reality (78)

125. Brahmaatmaikatwa darshanam: Attaining the cognition orIntuitive Knowledge to the effect that Brahman and Atmanare one and the same Entity (5)

126. Brahmaadistambaparyantaani bhootaani, Brahmaadisthaavaraantaaha Praaninaha: The Jeevas or creatures fromBrahmaa or Hiranyagarbha up to immovable beings (19,95)

127. Bhaava vikaaraaha: The six changes or mutations like birthexistence, change etc. that occur to objects (53)

128. Bhaavaaha: Jeevas or individual souls (51)129. Bhootayoanihi: The womb of all creatures; Brahman which to

the cause for all creatures (19,20,23)

130. Manaha: The inner instrument of mind, the Gnostic power ofthe macrocosmic Being (23,57)

131. Manoamayaha: Atman who becomes Known or cognized byvirtue of the mental concepts or thought – forms (81)

132. Maayaamaree chyudaka gandharvaasagaraakaara,Svapaa jaha budbuda phena samaaha: Like Maayaa or



Magic mirage water the celestial city dream water bubble,from which are Asatya or unreal, Amtya or non-eternal andimpure (45)

133. Maayaatmaa: Atman or self of the nature of false

appearance, Jeeva (92)134. Moakshaha: Release, liberation from (the bondage of)

Samsaara or transmigratory existence (27,43,77,78)135. Yoagaha: Saadhanas like a device for attaining Jnaana or

Self-Knowledge, Dhyaana or meditation, Ahimsa or non-injury, Satya or uttering the truth etc. (92)

136. Yoaginaha: Those who have become Antarmukhis orintroverted devoid of the predominant influence the senses

(103)137. Lingam: (a) symbolic mark which, though the statement does

not directly mention, by virtue of the meaning signifies theopinion or intended purport (5); (b) The Sookshmashreera orsubtle body (68); (c) Sannyaasa or renunciation (116)

138. Lingoapaadhihi: Jeeva who is having an adjunct called‘Linga (Sookshma) Sharura’ or subtle causal body (91)

139. Loakaha: (a) Bhoagasthaana or region of enjoyment(32,36,42,61,65,74,108); (b) the realm of a sense (67); (c)Karmaphala or fruit of action (28,40,41,45,65); (d) Brahman(118)

140. Lonkikavijnaanam: The knowledge of the common people,the perceptual knowledge that occurs through senses (73)

141. Vijnaanam: To cognize or Intuit Brahman, the AbsoluteReality, in the determinative manner —‘It is such and such’ – on the strength of the spiritual instruction imported by theShaastra and the Aachaarya or a traditional preceptor

(47,70,81,83,95,112,118)142. Vijnaanamayaha: Jeeva who has got the upaadhi or adjunct

of the intellect (120)143. Vidyaa: Aatmajnaana or Self-Knowledge (1,2,5,6,8,9,112,

114,122,126)144. Vidyaasampradaaya Kartru paaramparyam: The long time of



traditional preceptors who teach Brahma Vidyaa to thepupils (1)

145. Vidwaan: (a) Upaasaka or meditator (47); (b) Jnaani (103)146. Viraat: Atman who is having the three worlds as his body

and who is brought about from Hiranyagarbha (60)147. Vishnuhu: Viraat purusha or the Macrocosmic Bring

presiding over the waking state in all creatures (61)148. Vyaakritaa vyaakritalakshanaaha: Those worlds which exists

as Avyakta or unmanifested seed form in their subtle formand as Vyakta or manifested form of names and forms in theeffected form (45)

149. Svareera paataha: The fall of the body, death (117)

150. Shiroavritam: The vrata or vowed observance very popular in Atharva Veda which stipulates to retain in the mind ofholding or bearing fire on the head (125)

151. Shistapravaadaha: The statements exchanged among theknowers of Brahman (11)

152. Shraddhaa: The upaasanaa or meditation on Hiranyagarbha(42)

153. Shreyaha: That which is good, the greatest fruit of Mukti(38,41)

154. Shroutam Karma: Karmas like Agnihoatra etc. that arestipulated as injunctions in the shrutis or scriptures (41)

155. Samsaaragatayaha: The worlds that are attained bytraversing by the Samsaaris (43,45)

156. Samkshepavista roaktaha: Topics which are mentioned firstin a brief manner and later on elaborately (59)

157. Satyam: (a) the five primordial elements or Bhoota panchaka(23); (b) Brahman which is Absolutely Real (49,50,52); (c)

that which yields fruits really (28); (d) to utter the truth andnot the falsehood (66,99,101)

158. Satya loakaha: Brahman’s world (32,42) 159. Sadasat: Brahman which exists as Moorta (with form) and

Amoorta (formless) objects in the forms of Sthoola(gross) and of Sookshma (subtle), respectively, (73)



160. Sannyaasa yoagaha: A Jnaana saadhana of the nature ofrenouncing all Karmas (118)

161. Samyajjnaanam: The correct Intuitive knowledge of Atman(98,99)

162. Sarvajnaha: Paramaatman who illumines every thing bymeans of Jnaana or Pure consciousness (23,25,80)

163. Sarvabhootaantaraatmaa: The Viraat purusha who is theinnermost Atman of all creatures (61)

164. Sarvavit: (a) One who knows the essence of everything(11,12); Paramaatman who cognizes everything distinctively(25,80)

165. Sarvasattvaapaadhihi: Eshwara to whom the entire Sattva

Guna of the mind is an upaadhihi or adjunct (91)166. Sarvaantmaa: Atman who appears in the forms of every

thing (95,107)167. Sarvaantaram: Brahman which is the innermost self or

Atman of all of us (103)168. Sarvendriyaani: The Indriyas or sense organs of action

called ‘Karmendriyas’ which are involved in Karmas likeVaak or speech, Paani or fands, paada or fut, Paayuhu orthe anus, upastha or the organ of generation (19,54)

169. Sahakaarisaadhanaani: The spiritual practices like satya, Amaanitwa etc. which are helpful or cooperative in attainingSelf-knowledge (99)

170. Saadhyasaadhanaani, Saadhanasaadhyaani: Progeny,Karma upaasanaa as Saadhanas or the practices and theloakas that are caused by then Manushya loaka, Pitruloakaand the Devaloaka (2,43,44)

171. Siddhaantaha: The decision arrived at after deliberation and

discrimination, a philosophical system based ondiscriminative thinking (14)

172. Sookshma Sharuram: Linga Shareera or causal body, aGroup of karmas or instruments of knowledge (68)

173. Sootra bhaashyaaktivat: Just as the topic of a Sootra (rule orprinciple) that is briefly mentioned is itself elaborately



explained in the Bhaashya (ie. Commentary) statements(ie. what is briefly mentioned first is explained in detail) – (59)

174. Srishtisthitisamhaarashkti Vijnaanavat: Like Brahman which

possesses the strength or power to create the world,maintain it and destroy it as also the knowledge to carry outthese tasks (23)

175. Smaartam Karma: Karmas or rituals mentioned in theSmritis or works of sages based on religions principles (41)

176. Svargaha: Heaven or the world that is obtained as a fruit ofmeritor, works (34,38,40,41)

177. Svaatma pratishthaa: Mukti or Moaksha, ie. Liberation, that

enables one to get established in one’s own Atman (27)178. Svaabhaavika: That trait which exists quite naturally in

persons who have not exercised their faculty ofdiscrimination (45)

179. Hiranyagarbhaha: Brahman which is the cause for everyonein the Vyaakrita Prapancha or manifested world, also called‘Kaarya Brahman’, ‘Praana’, ‘Apara Brahman’ (23,24)

180. Hridaya granthihi: Kaama or desire which are the fruit of Avidyaa – Vaasanas which appear as if to have been tied upin a knot to the heart (83)

Prashnoapanishad

1. Akshram: Paramaatman or the Supreme Self (39,52,58,70,74,76,77)



2. Ajnaanam: Not knowing, a lack of knowledge (3,88)3. Andoat patikramaha: The manner or order in which the

Brahmanda or the bigger or the universe was created (5)4. Adrishtam Phalam: The fruit of Karma or any ritual which is

not visibly or to be cognized in this world, but which accruesin the other world as stipulated in the scriptures (21)

5. Adhibhootam: Concerning the objective phenomena, theexternal objects (37)

6. Adhidaivatam: Concerning the deities like the sun etc.(37,45)

7. Ashyaatmam, Aadhyaatmikam: Concerning oneself,concerning things existing within one’s body (37,45,50)

8. Adhyaaroopha: A concept; a concept that the shruti hasassumed in order to signify the Tattwa or Reality (90)

9. Anapaayaa pajana dharmakam: Chaitanya or Pureconsciousness of which the Dharma or intrinsic quality isneither being destroyed nor getting born (91)

10. Anritam: (a) To utter falsehood (21,22,39) (b) a falseappearance (39)

11. Antaraatmaa: The subtle body which exists between Atmanand the body and which appears like Atman (83,112)

12. Antahbahihi karananaani: The internal instrument or meansof the mind and the external means of knowledge of thesenses (112)

13. Annam: (a) That which is Bhoagya or to be enjoyed;between Praana or the vital force which eats the food andRayi or the Saama juice of the form of food, the latter(5,6,12,17,); (b) the eatable food (20)

14. Aparam Brahma: The lower Brahman, Hiranyagarbha

(2,26,80,86)15. Aparaa Vidyaa: The lower knowledge, Karma and

upaasanaa (4,51)16. Abhidhyaanam: Being endowed with disciplines like yama,

Niyama etc. to contemplate with devotion (79,81)17. Amritam: (a) Moaksha or Release that is in destructible



(relative) – (14,48,50,); (b) a condition or state which isdeathless, the Absolutely real Moaksha or Immortality(86,115)

18. Avidyaa: ignorance which has led to the misconception of

the essential nature of Atman or Self (63,66,76,103,109,118)

19. Avidyaakaama Karmaani: The triad of wrongly knowing thetattwa or Reality, of having desires for objects and for thatperforming Karmas (66,69)

20. Avidyaa krita: (a) That which is projected or conjured up byignorance (ie. Names) and forms (103,199); (b) the Kalaasor part like Praana etc. (115); (c) the Bhootamaatras or the

dimensional measures of objects (69)21. Avidyaa didoashaaha: The defects like Avidyaa, kaama,

karma (113)22. Avidyaa dhyaaroapitam: That which is projected or conjured

up owing to ignorance (Kartrutwa or doer ship, Bhooktrutwaor enjoyer ding) – (104)

23. Ahankaaraha: The faculty of the mind or thought – form ofbeing proud egoity (73)

24. Aakaashaha: (a) One among the five primordial elements(25); (b) the aspect of Praana or the vital force called‘Samaana’ (45)

25. Aaganbaahya: Outside or beyond the Vedantic tradition(104,107)

26. Aachaaryaha: The Guru or preceptor capable of teaching the Absolute Reality expounded in the scriptures (2,38)

27. Aatmaa: (a) Lingaatma (43); (b) the sun god who is theinner self of the Sthaavara (immovable) and Jangama

(movable) creatures (14); (c) Jeeva who is a Bhoaktru orenjoyer (47); (d) Paramaatman or the Supreme Self(65,66,80,84)

28. Aalambaram: An object which is of the form of spoken wordor a symbol (ie. Omkaara) –(80)

29. Indraha: Parameshwara or the Lord (32)



30. Ishtaapoortam: Performing yaaga or a sacrifice constructinga well etc. for the social welfare (13,20)

31. Uttaraayanaha: That (Praanaatma bhaava) which is obtainedby going along the uttaraayana Maarga or northern path

(22)32. Upasaanaha: One who has approached a preceptor for

learning as a disciple (2,88)33. Upaadhihi: The adjunct or associate which is not related to

the essential nature of the entity or Reality but helpful inrecognizing it (for example, the body and the senses for

Atman or the Self) – (62,67,69,74,76)34. Rishihi: (a) A sage who knows about Svarga or heaven (13);

(b) one who knows the Reality behind Praana (17); (c) thesense – organs like the eyes, ears etc. (31); (d) one whoknows the Absolute Reality of Brahman or Atman (3)

35. Ekarshihi: A particular sacrificial fire (Agni) mentioned in the Atharava Veda (34)

36. Ekatva darshnam: The cognition that the Tattwa or AbsoluteReality is one without a second (104)

37. Ekaatma vidyaa: Realized Souls or Jnaanis who haveIntuited the Adviteeyaatma or Non-dual Self (63)

38. Kartrutwam: The nature of doing Karma, agent ship ofaction (101,104,105,110)

39. Karmendriyaani: The organs of action like the speech,hands, feet, the anus and the productive or generative organwhich perform different action (24,25,72)

40. Kalaaha: The entities which are adjuncts for Atman andwhich are created by Him with suffixes like Praana etc.(89.90, 96,99,113,114,116)

41. Kalaa pralayaha: Knowing or realizing that the kalaas cannotpossibly exist apart from Atman, to merge then in Atmanalone (115)

42. Kaarya karanaani: The body and the senses (24,25,53,58,72,87)

43. Kaaraya karana samghaataha: The conglomeration of the



body and the senses (25,54,74)44. Kriyaa kaarakaphalam: The samskaara or subtle impression

in the forms of Karma or action, means of that action andfruit of that action (103)

45. Kshetra jnaha: Jeeva, the Self who cognizes theconglomeration of the body etc. which is the not-Self called‘Kshetra’ (62,63)

46. Gunasamyam: Prakriti or Nature, Pradhaana which rests inan equilibrium in which the three Gurus or qualities ofSathwa, Rajas and Tamas are equivalent in their effects(101)

47. Chittam: The function or faculty of the cognition of objects in

a general manner, one thought-form of the mind (72)48. Chinmaatraha: (Atman) who is Pure consciousness or

Intuition (102,105,106)49. Jalasoarya kaha: The reflections of the sun in water (an

illustration for Jeevas) – (73)50. Jeeva ghanaha: Hiranyagarbha in whom all the Jeevas have

got together or merged (83)51. Jnaanam: (a) Upaasanaa or meditation (13,14,22); (b)

cognition or Intuition (5,81,83); (c) the essence of knowledge(91,92,93,95)

52. Tanmaatraa: The form in which the Gunas or qualities likeShabda or sound etc. exist individually (72)

53. Tapaha: (a) control over the senses (1,3,14); (b) imagination(5)

54. Taarkikaha: One who has totally believed his ownindependent logic without considering the scriptures(66,103,104)

55. Triteeyaa Dyouhu: The world called ‘Suvaha’ (after ‘Bhoo’ +‘Bhuvaha’) – (13,36)

56. Dakshinaayanaha, Pitru yaanada: The southern paththrough which karmis or agents of action have to traverseafter death to attain their fruits (13)

57. Drishtam Phalam: The fruit that accrues visibly in this world



(21)58. Narakaha: Hell or a hellish realm like births of miserable low

creatures or worms etc. (44)59. Naamaroope: Names and forms in which two forms the

world manifests (72,76,91,103,113,114)60. Niraabaadham, Anaabaadham: Happiness that does not get

falsified or subrated, and that exists naturally, Swaroopasukha or Bliss as its very essence of Being (53,68)

61. Nirvishesham: A thing devoid of any special attribute of thetype – ‘It is such and such’ – whatsoever – (90)

62. Parma Shreyaha: The greatest good, Moaksha or Release(87)

63. Parma Brahma: The greater Brahman that is to be cognizedas our Atman alone (2,80)

64. Paramaatmaa, Para Aatmaa: Brahman which is the Atmanor Self of everyone, the Absolutely Real Self (51,70,74,83)

65. Paramaanavaha: The subtest atoms which, the Vaisheshi-kas say, Prithivi or earth etc. comprise (101)

66. Paramaartha vastu: Aatma tattwa or the Absolutely Real Selfwhich exists transcendentally (109)

67. Paraa para brahmanee: Paramaatma who is the greatest orsuperior Brahman and Hiranyagarbha who is the lower orinferior Brahman (78)

68. Paraa Vidyaa: The greatest knowledge, Brahma vidyaa (51)69. Purushaha: (a) The body (39,53); (b) Jeeva who has

pervaded the body (74); (c) Atman or Self (39,59,64,83,88,96,100,103,104,106,107,108,111,112,113,114,116

70. Purushaarthaha: The enjoyment that man longs for,Moaksha (101)

71. Prajaa: The body (4,5,23)72. Prajaapatihi: The Lord of the people who are to be created,

Hiranyagarbha (5)73. Prateekam: A symbolic object assumed in place of the

meditated deity for the purpose of meditation like Omkaaraetc. (80,83)



74. Prathamajaha: One who is born before all else, Hiranya-garbha (34)

75. Pradhanam: (a) Prakriti or nature when the Gunas ofSathwa, Rajans and Tamas are in an equilibrium state

(101,105,106,107,108); (b) that which is not within thecontrol of another, predominant (6,107)

76. Praanaha: (a) the special power of the form of Attru oreaten which is created by the Prajaapati (5,6,7,9,17,18,); (b)the senses (27,31); (c) Hiranyagarbha (22,48,112) (d)

Aadhyaatmika Praana or Mukhya praana or the AbsoluteConsciousness (26,27)

77. Buddhihi: The intellect which is the determinative faculty of

the inner instrument of the mind (72)78. Buddheendriyaani: The five grostic senses like the eyes, the

ears, the nose, the tongue and the skin (24,25,72)79. Brahma: (a) the Brahman caste (29); (b) Paramaatman or

the Supreme Self (39)80. Brahmacharyaam: (a) celibacy (3); (b) cohabit with wife at

night (18)81. Brahma paraaha, Brahma nishthaha: Those people who are

engrossed in the meditation on Brahman being convincedthat Brahman alone is the ultimate Reality, meditators onHiranyagarbha (2)

82. Brahma loakaha: (a) The great world of the moon (21,22) (b)the world of Hiranyagarbha (22,83,86)

83. Brahma vit: (a) One who knows the greatest Reality (38); (b)one who knows the Reality of Hiranyagarbha (11)

84. Brahma shareeram: The Brahmaswaroopa or the essentialnature of Pure Being of Brahman (118)

85. Brahmishthaha: One who has cognized the Reality greateror bigger than all else (38)

86. Broaktrutwam: Enjoyership (102,103,104,105,106,107,108)87. Manaha: The mind, the faculty of reasoning of the mind (72)88. Manda brahma vidaha: Those who know the alpa brahma or

lower, inferior Brahman, those who have not cognized the



Absolute Reality of Brahman (63)89. Mareechyudakam: The water of the mirage, not being real

water but appearing as water (67)90. Mahadaadayaha: ‘Mahat’ which, the Saankhyans say, is

born from Pradhaana the Ahankaara and the fiveTanmatras (101,105)

91. Mahaabhootaani: The five gross primordial elements likePrithivi or earth etc. (15,112)

92. Maayaa: Magical act, hypnotization (22)93. Mukhyaha Praanaha: The prime vital force that is the

support or substrate for the vital forces that move aboutthrough the face and the nostrils in the body, ie. Pure

Consciousness (26,40,47)94. Moortaamoorte: The gross and the subtle or with form

and without form (6)95. Yoaga Kriyaaha: The upaasanaa kriyaas or varieties of

meditations in which the Atmans of the three states viz.Vaishwaanara, Taijasa and Praana (84)

96. Rayihi: The Bhoagyashkti or power of enjoying an objectcreated by the Prajaapati (5,6,17,18)

97. Lingaatmaa: (a) the causal body or Lingashareera that isassociated with Atman (43); (b) the macrosmicLingaatmaa, eg. Hiranyagarbha (83)

98. Loakaayaatikaaha: The charvakas or materialists whopine that chaitanya or Consciousness in an intrinsicquality of Bhootas or the gross objects (90)

99. Vaasanaa: The latent impression in the mind whichappears owing to wrong knowledge or misconception likethe separate object seen in a dream (66,67)

100. Vijnaanam: (a) Thinking, reflecting (5); (b) experience(68); (c) chaitanya or Pure Consciousness (68); (d)Buddhi or intellect etc. (74); (e) the essential nature ofcognition or Intuition (74)

101. Vijnaanaatmaa: Jeeva or the transmigratory soul of theessential nature of cognition (74)



102. Vidyaa: (a) Brahman Jnaana (1,51,76,109); (b) upaasa-naa (14,51)

103. Vishaya vishayi lakshanaha; The excellence of oneselfbeing both the object and the subject (61)

104. Vrithihi: The thought – form, a function of the vital force(Praana) – (37)

105. Vainaashikaha: One sect among the Buddhists whichmaintains that nothing exists votaries of Nihilism oressencelessness (90)

106. Vraatyaha: Praana, the Pure Consciousness which is Absolutely Pure desiderating any Samsaara, Hiranyag-arbha (34)

107. Vyaakritam: The world which is manifested distinctivelyas names and forms (51)

108. Samhata: A conglomeration of things of the nature of Work-ing for another in dependent entity or Being (37,54,72,83)

109. Satyam: (a) To utter truth only (21); (b) that which existsreally (39,51)

110. Satyaloakaha: Hiranyagarbha’s loaka or world, Brahm-an loaka (83)

111. Saadhyasaadhana lokshanam: Of the nature ofSaadhanas or practices like karma and upaasanaa andthe loakas or worlds that are possible to be obtained(Saadhya) from them (51)

112. Sushumnaa: Naadi or subtle nerve by that namethrough which a meditator has to follow for attaining thepath to go to Brahman – loaka (44)

113. Sthoola bhootaani: The gross five primordial elementswhich have got intermingled (72)

114. Hiranyagarbhaha: The inferior Brahman that is first bornfrom the Para Brahman (5,83)

115. Hridayapundareekaa Kaashaha, Hridayaa Kaashaha: (a)The empty space in the heart, the place where Lingaatma orcausal self exists (43); (b) Sushupti sthaana or realm of thedeep sleep (66)



Maandookyoapanishad

1. Akrita Kartru: (The Shaastra) which helps attain cognition orIntuition that had not accrued earlier (115)

2. Achintya: (a) (Atman tattwa or the Absolute Reality of theSelf) which cannot possibly be conceived of by the mind(42); (b) an entity that cannot possibly be determined assuch and such, this is being called by the present – dayVedantins ‘Anirvachaneeya’ or that which can not bedefined, described (286,300)

3. Aja: That entity that is birth less, changeless (Brahman)(53,128,129,170,175,178,188,193,205,212,229,232,308,309,313,336,359,361)

4. Ajaata: (Brahman) which is never born and is changeless(166,269)

5. Ajaatihi: (a) That which is not born (244,249); (b) (Brahman)

that has no mutation of birth (130,131,169,287)6. Animaadyaishwaryam: The eight yoaga siddhies of Animaa

Mahimaa, Garimaa, Laghimaa, Praaptihi, Praakaamyam,Eshitwam, Vashitwam

7. Advaya: (Brahman) without a second (117,119,121,128,148,160,176,192,282,288,292,293)

8. Advaita: (Brahman) without a second (12,13,42,53,54,55,114,123,127,163)

9. Advaitadarshanam, Advayaatmaadarshanam: The Intuitiveknowledge of the Non – dual Absolute Reality; the Vedantaphilosophy or spiritual science which preceptors like ShriGandapaada, Shri Shankara etc. have accepted asexpounding that Advaita or Non – duality Itself is the

Absolute Reality (160,212,213,215,345)



10. Advaita pratipathihi, Advaita bhaavaha: Cognizing Advaita or Non – duality to become of the essentialnature of Non – of Non – duality (2,3)

11. Adhidaivam: Pertaining to the deities (150)

12. Adhyaatmam: Without oneself (150)13. Anaadihi: (a) Beginningless, (Maayaa) that exists from

beginningless time (53,); (b) birthless (255)14. Anyathaa grahanam: False knowledge, misconception

(15,45,46,50,53)15. Aparam Brahma: Sagunabrahma or Brahman with

qualities, Brahman inferior to Nirvishesha brahma orBrahman without any special attributes (71)

16. Abeejaa vasthaa: The condition of Tureeyaatman whichis not a cause at all (25)

17. Abhidhaanam: Name, significant word (4,5,7,58)18. Abhidhaanaabhidheya: (a) The name and the named

(4,5,7,58,60); (b) the speech and the mind whichindicate them (58)

19. Abhidheyam: The topic of the text (1,2)20. Amanee bhavaha: The mind becoming no – mind and

merging in its source of Atman or the Self (184,185,186,189)

21. Ardhavainaashikaha: One who accepts to some extentthe Buddhistic doctrines, Jain (34)

22. Avasthaa: The states like waking, dream and deep sleepof the nature of experience of kaving cognition ofsomething and the absence of cognition of anything (16,20,38,40,52)

23. Avidyaa kaama Karmaani: The three phenomena of

wrong knowledge or misconception with regard theReality of Atman, desire for not – Self and karma (14)

24. Avidyaakrita: (a) That which is caused owing to Avidyaa(ie. the three quarters of vishwa, Taijasa etc.) – (37); (b)the impurities called ‘ Graahya’ or that which is comprehe-



nded and ‘Graahaka’ or the subjective consciousness which comprehends (192); (c) the world of duality (2); (d)Maayaa or illusion comprising names and forms (29); (e)the conglomeration of the body, the senses and the mind

(147); (f) empirical dealings or Vyuvahnara (138,139)25. Avidyaa dhyasta, Avidyaadhyaaroopita, Avidyaa pari

kalpita: (a) Dvata or the duality that appears owing todelusion or Bhraanti (115); (b) Sukhitwa or being happyetc. (115); (c) Upaadhi or adjunct (138); (d)Samaadhisukha or happiness of a trance (207); (e)Dharma and Adharma (328); (f) the path of duality orDvaitamaarg (357); (g) Rujjusarpa or rope snake (174)

26. Avidyaapratyu pasthaapita: What Avidyaa has projectedor conjured up (ie. Jeeva) – (174)

27. Avidyaa maya: Of the nature of Avidyaa (ie. thesensuous awareness) – (172)

28. Avidyaalakshana: Deep sleep that appears owing to Avidyaa, Ajnaana (193)

29. Avidyaa vijrumbitam, Avidyaa vishayaha: (a) That which isspread out or manifested owing to Avidyaa (ie. Dvaita orduality) – (205); (b) that which is perceptible to Avidyaa(Vyavataara) – (111)

30. Avyaakritam: The seed form of the world full of namesand forms (6)

31. Avyaakrita: (a) Praana or the vital force which isdistinctive (23); (b) (Atman) who is of the nature of cause(13,24); (c) (objects) which are not manifest (96,99)

32. Asat, Asatyam: Not existing, false appearance (76,81,85,86,87,88,110,114,117,126,177,179,184,187,271,276)

33. Asadvaadee: (Vaisheshika) who maintains that an effectwhich did not exist in the beginning gets born (220,222,252,253,280,282,284,285)

34. Asparshayoagaha: Advaita Aatma darshana or thephilosophy or spiritual science of Non – dual Self whohas no relationship with anything whatsoever (199,216)



35. Aakaashaadi kramaha: The order (of creation) viz. emptyspace, air, fire, water, earth, the trees and plants, food,human being who is verily the essence of food etc. (149)

36. Aagamaha: Spiritual instrument, to state a factor truth

without mentioning any yukti or logical devices orarguments (3,75,127,212)

37. Aagamavidaam Sootram: The Sootra or principlepropounded by Dravidaachaarya who knew the functioningof the Shaastra (115)

38. Aatmatattwa prati pathihi: To cognize Atman or the Selfas He is (3,4)

39. Aatma pratyayaha: The ‘I’ notion, the principal valid

means to signify Atman (42)40. Aatma bhaavaha: (a) One to become that (another),

identifying with another (107); (b) Paramaarth swaroopaor of the essential nature of the Absolute Reality of theSelf (119)

41. Aatma vivekaha: To cognize Atman distinctively bymeans of discrimination (206)

42. Aatmasamstham: (Jnaana or Intuitive knowledge) that isengrossed or established in the essential nature of

Atman (197)43. Aatmaa: The real essential nature of Pure Being –

Consciousness of everyone of us (68,94,103,105,108,113,115,117,121,126,133,134,136,149,151,154,159,186,280)

44. Aatmaikatwa prati pathihi, Aatmaikatwa buddhihi: To bethe Self (Atman) of everything in the Absolute sense; tocognize non – dualistic reality (157,161,172)

45. Aadhidaivika: Concerning the deities (Devatas) – (12,17)46. Aadhyaatmika: Concerning the body, within ourselves

corporeal (12,101,126,132)47. Aananda mayaha: Sushuptaatma or Self of the deep

sleep state who is Aanandamayaroopa or of the natureof happiness, Anaadi or beginningless but Antika or having



an end (16)48. Aaspadam: The support or substrate of something

superimposed, such as the rope for the superimposed(misconceived) snake, or the sea – shell for the

misconceived silver, (4,35,114,177)49. Eshwaraha: (a) Paramaatman or the Supreme Self who

is the cause or creator of the world (31); (b) the witnessPure Consciousness called Paramaatman who is the witnessfor the mind (63); (c) the Supreme Lord called‘Naaraayana’ (214)

50. Upaadhikrita: A thing that appears with adjuncts (134,140)51. Oosharadeshaha: The desert which is the support on which

misconceived water is imagined (144)52. Ekaatmapratyaya saaram: Atman or the Self who is to be

cognized by virtue of a Prayaya or concept that one and thesame Atman exists in all the three states of consciousness,viz. waking, dream and deep sleep (42)

53. Eshanaadvayam: The desire for Saadhya or that which canbe attained by effort and Saadhana or the means to attain(173)

54. Karma Kaandam: That part of the Vedas in which Karmas orrituals are stipulated as injunctions (152)

55. Kaarana bandhaha: The bondage of the type of not cognizingthe truth (48,49,50,52)

56. Kaarya Kaarana samghaataha: The conglomeration of thebody and the senses (132,147)

57. Kaarya bandhaha: The bondage called ‘Wrong Knowledge’ or‘misconception’ (45,50,52)

58. Kaarshaapanam: A coin made of one Karsha or a gramme of

gold (9)59. Kutaarkikaaha: Those disputants who keep arguing by

resorting to logic that is apposed to Vedas (151)60. Kriyaakaaraka phala bhedaha: The distinctions of karma or

Kriyaa (action), karaka (means of action) and Phala (fruit ofaction) – (101)



61. Kriyaa phala saan karyam: For the Karma done by oneperson all the people enjoying the fruit (134)

62. Klesha karma phala malam: The impurity comprising Avidyaaetc., doing karma and enjoying its fruit (143)

63. Kshudrabrahma vit: One who knows the low or inferiorBrahman, ie. Aparabrahman (128)

64. Kshetra jnaha: Jeeva or the self who cognizes or is aware ofthe body (132)

65. Rukusamam: A flower in the sky, ie. a thing absolutely non – existent (284)

66. Gandhaarvanagaram: A false appearance of a celestial citywhich is suddenly seen (110)

67. Grahanaa grahane: The mutations of cognizing and notcognizing (193)

68. Grahya grahanam: To cognize a thing that can be cognized(346,347)

69. Graahya grahake: The distinction of the object to be cognizedand the Pratyaya or concept that cognizes (192,278)

70. Ghata karakaapavara kaadyaa kaashaha: The distinctspaces that appears owning to association with adjuncts likea pot, a pitcher and a room etc. (140)

71. Ghataa kaashaha: The space that appears to be distinctowing to the association with the adjunct of a pot (132,133,135,140,142,143,146,155)

72. Chaturthaha: The Absolute or Transcendental Reality of theSelf or Brahman as the fourth one quite independent of thethree states of waking, dream and deep sleep (38,42)

73. Chatush paat: One having four quarters; Atman or the Selfwho exists (pervades) in the three Avasthaas of waking,

dream and deep sleep, the Shuddhaatma or the pure ie. Absolute, Self without any dependence on or relationship withany Avasthaa whatsoever – thus Atman who has such fourforms (8,9,12,38,58)

74. Chittam: The cognitive inner instrument of our mind (11,96,97,206,207,208,266,316,317,318,321,333)



75. Chittakaaha, chitta paricchedya: An entity that appears onlywhen imagined or thought about in the mind (96,97)

76. Chittaspandanam, Chittaspanditam: The duality that is theresult or effect of the functioning of the mind (163,321)

77. Chetoamshavaha: The rays of Pure Consciousness, thethree distinctive macrocosmic forms of vishwa, Taijasa andPraajna (30)

78. Jaagaritam: The state of waking (11,20,52,60,317,346,350)79. Jeevaaha: The creatures which appears as agents of action

and enjoyers (101,102,103,112,132,135,151,154,155,174,316,317)

80. Jnanakaandam: The Vedic portion which signifies

Aatmajnaana or Self – knowledge, ie. Upanishads (152)81. Jnaanadaahya beejam: The cause of Samsaara or trans-

migratory existence of the form of Ajnaana or ignorancewhich gets destroyed by Jnaana or Self – Knowledge (24)

82. Jnaanaabhyaasaha: To cognize or Intuit repeatedly theVastu tattwa or the Absolute Reality of the Self (206)

83. Tattwaagrahanam, Tattwaa pratiboadhaha: To be devoid ofcognizing the Reality (15,45,53)

84. Tamoaroopam: Of the form of Ajnaanaa or darkness not ashaving cognized distinctively (192)

85. Taarki kaaha: Those who believe in mere logic alone,disputants who are not vedantins (121,131,149,151)

86. Tureeya, Turya: The fourth, Atman who is quite distinct fromthe form or nature of Atman existing in waking, dream anddeep sleep (9,31,34,36,38,39,43,47,49,53)

87. Taijasaha: Atman who has an adjunct of dream (14,20,28,39,43,48,61)

88. Trikaalaateetam: Avyaakrita or unmanifested seed form etc.of the world beyond the three periods of time (6)

89. Taimirikaaneka chandraaha: The many moons appearing topersons with cataract of the eyes (an illustration for the falseappearance of duality) – (165)

90. Darshanaa darshana Vrittee: The dream sleep in which



another is seen and the deep sleep in which another is notseen – such two kinds of sleep (15)91. Drishtaarthaha: The fruit a action visible in this world (69)92. Dihaadisam ghaataaha: The conglomerations of body and

senses (133,147)93. Dvaya kaalaaha: The external objects that exist extraneously

as long as the one state lasts (98)94. Avaitaprapanchaha: The not – Self that has spread out in all

sorts of forms (2,3)95. Dvaitivaha: The disputants who propound that manifoldness

(Naanatwa) or dualism itself is Absolutely real (followers ofKapila, Kanaada, Buddha Jain Teerthankaars) (134,160,161,

163,212)96. Avaitaapashamaha: Duality becoming extinct owning to

Jnaana (13,74)97. Dharmaha: Righteous actions, meritorious deeds (234)98. Dharmaaha: Jeevas (128,213,214,227,297,302,351,252,353,

355,361,363,364)99. Dhaamaani: The states of waking, dream and deep sleep

(28)100. Naamaroope: The appearances of not – Self distinctively

seen as name and form (29,193)101. Nitya shuddha Buddha mukta svabhaavaha: One having the

essential nature of eternally pure, of the nature of PureConsciousness and of the essential nature of beingLiberated (158,193,364)

102. Niraatma vaadaha: The theory of essence less ness or voidor Nihilism, ie. Atman does not at all exist (93)

103. Niraaspada: That which does not have any support (Bhraanti

or delusion) – (29,94,114,117,118)104. Niruddha: That which is falsified or sublated by Jnaana

(190,192,193)105. Nirupaadhika: That which is devoid of any adjunct

whatsoever (ie. Atman or the Self) – (35)106. Nirnimitta ttwam: Being without any scope for imagination



(35)107. Nirbeeja roopam: Atman’s purest nature devoid of any

causation whatsoever (24)108. Nirvaanam: Kaivalya or final emancipation, Beatitude (209)

109. Nirvikalpa: (Atman) devoid of any special attribute of thoughtwhatsoever (108,121,190)

110. Nirvishesha: Devoid of any special feature that can bedetermined in the manner ‘It is like this; it is like that,(13,115)

111. Paramahamsapaari Vraajyam: The Sarva karma sannyaasaor renunciation of all action which the Mumukshus or peopledesirous of Liberation and the Jnaanis or Realized Souls

practice (125)112. Paramaatmaa, Paraha Aatmaa: The Absolutely real Self who

is the innermost Self for everyone (132,156,158,173)113. Paramaarthaha, Paramaartha tattwam: The Absolute Reality

the really real entity (31,52,140,161,163,190,204)114. Paramaarth krita: The really existing entity (141)115. Paramaartha chintakaaha: Those who deliberate upon the

Reality (31)116. Paramaartha darshee: One who examines investigates the

Absolute Reality alone (68)117. Paramaartha pratipattyu paayaha: The devices adopted to

cognize the Absolute Reality (323)118. Paramaarthasat, Paramaartha satya: That which is

Absolutely Real which is not a false appearance (119,142,165,173,177,182,188,280,348,350)

119. Paramaartha sukham: The Absolute Happiness or Bliss thataccrue from Jnaana or Self – Knowledge (209)

120. Paramaarthaa kaashaha, Mahaa kaashaha: Empty spacedevoid of any restriction or limitations of any adjunct(142,153)

121. Param Brahma: Brahman which is the Tattwa or AbsoluteReality greater than all else (71,150)

122. Paricchinnaabhi maanaha: To cognize that a limited,



circumscribed object itself to be oneself (23)123. Paanditya baalya monnaani: The spiritual practices of

attaining or acquiring Aatma jnaana or Self – Knowledge, toattain Aatma bala or strength of Self Consciousness and

to investigate Intuitive experience of the Self (350)124. Pindaatmaa: Shaareeraatmaa or embodied soul (12)125. Purusha buddhi pramaanagamya: Being devoid of

Shaastraic knowledge something that becomes knownmerely by the human intellect (149)

126. Prakaranam: The text that explains or elaborates a particularportion of the Shaastra or scripture (1,3,75)

127. Prachaaraha: The thought – form or concept of the mind

(190,191,192)128. Pranavaha: Atman that becomes known by means of

Omkaara, (70,74,72,73)129. Pratishedha Vijnaanam: The cognition that Anaatman or not

– Self does not exist in the Self (39)130. Pratisandhaanam: The recognition of the type – ‘That alone

is this’ (19,28) 131. Pratyagaatmaa: The innermost Self (8,12)132. Pratyayaha: The knowledge of an objective or concept of an

object (42,190,192)133. Prapanchoapashamaha: The extinction of duality which is

not – Self (12,42,68,121,127)134. Pramaatrutwaadi bedaha: The distinctions of Pramaatru or

the cognizes, Pramaana or valid means of cognition andprameya or the object of cognition (39)

135. Prayoajanam: (a) One requisite feature or anubandha forbeing a text (1,2); (b) benefit or fruit (2,7)

136. Pravilaapanam: The merge an appearance in the Absolutereal essence of Being by means of Jnaana or Intuitiveknowledge (7,9)

137. Prashaanta sarvaklesharajaha: The quiescent mind devoidof any dirt or dross whatsoever like Avidyaa etc. (190)

138. Prasavabeejaat makatwam: That which is the cause for



begetting the Jeevaroopa or form of a transmigratory soul(23,24)

139. Praajnaha: (a) The form of Pure consciousness whichacquires Jnaatrutwa or knower ship or (b) Atman, Self which

has an extraordinary intrinsic quality of Pure consciousness;Sushuptaatmaa or the Self exiting in deep sleep(16,20,28,30,43,48)

140. Praanaha: The causal Self (or kaaranaalma) – (30,106,107,108)

141. Phalam: The body which is the fruit of Dharma or righteousacts and Adharma or sinful acts (234,236,238,240,255)

142. Phalabhaavaha: The wrong or erroneous knowledge which

is the fruit or effect of Ajnaana or ignorance (45)143. Baahyaishanaa: To long for the external object (not – self) –

(125)144. Beejanidraa: Ajnaana or ignorance which is the cause for

wrong or erroneous knowledge (49)145. Beeja bhavaha: Ajnaana that is the cause (45,62,68,84,192)146. Beejaankurou: The seed and the sprout which are mutually

the cause, each for the other (37,245,246,247)147. Beejaatmaa: Atman who is the cause for the world (30,106)148. Beejaavasthaa: The Ajnaanaavasthaa or state of ignorance

which is the cause for waking and dream which are of thenature of Anyathaa graham or misconception (26)

149. Buddhaaha: (a) The disputants who profess to be scholars(144,249); (b) the proponents of Non – dualism (287,334,335,347)

150. Buddhihi: The intellect which has the faculty of determining(11)

151. Brahma: Infinite Absolute Reality, Paramaatma or supremeSelf (7,8,68,70,71,128,130,150,196,197,200,211,268,269)

152. Brahma vaadinaha: Vedantins who propound that Brahmanis the cause for the world (166)

153. Brahma vidyaa pratipathihi: Attainment of the Intuitiveknowledge of the Absolute Reality of Brahman or Atman



(5,150,173)154. Braahmanaaha: Brahma jnaanis or Realized Souls (119)155. Bhaavaha: An entity or substance (76,77,81,96,99,100,286)156. Bhaavavikaaraaha: The changes or mutations like birth,

existence, growth etc. that occur to matter or substance (53)157. Bhoota: A really existing thing (entity) – (218,220,260)158. Bhedaaha: The objects which appear to be distinct (82,84,

85,89,94,98,99,100)159. Bhraanti darshanam: False knowledge, misconception (261)160. Manaha: The faculty of the mind by which reasoning or

reflection is done (11)161. Manahspandanam: The functioning of the mind (14)

162. Manoani grahaha: Keeping the mind under control for thepurpose attaining Brahma jnaana or Intuitive knowledge ofthe Absolute Reality, (200,201,202,210)

163. Manoarathaha: To conceive of something within the minditself (85,90,96,97)

164. Manoavikalpanaa: The false appearance that is imagined bythe mind (113)

165. Manda madhyama dhiyaha, Manda madhyamadri shtayaha:The adhamaadhikaaris or persons with the low gradequalification and people with the middle grade qualificationfor Brahma Jnaana; practitioners who utilize Omkaara eitheras Prateeka or symbolic mark or Vaachaka or name forBrahman (68,159)

166. Maayaa: (a) Names and forms which appear falsely (29,31);(b) magical show or the object that appears owing to it(31,55,57,105,110,126,127); (c) Avidyaa (94,156,172,178,179,180,181)

167. Maayaavee: A magician (31,55,105,147,177)168. Mithyaa: False appearance (86)169. Mithyaa darshanam: Wrong knowledge or misconception

(160,212,345)170. Munihi: One who reflects or ratiocinates on the Absolute

Reality of Atman or Brahman (74,342)



171. Yoagee: A practitioner who does not have the Intuitiveknowledge of Non – duality of Atman (199,200,207)

172. Rajjusarpaha: The snake imagined or misconceived in therope, (37,43,57,88,108,113,114,117,119,126,130,178,183,

200,242)173. Rajjusarpavivekaha: To cognize distinctively that the rope is

real and in it the snake that is imagined is unreal (79)174. Luyaha: Deep sleep (203,206)175. Vandhyaa putraha: Barren woman’s son, an extremely

impossible thing (179)176. Vaak prapanchaha: The world of names, in the duality that is

differentiated as name and the entity the portion of the name

(4)177. Vaasanaa: The Samskaara or latest, subtle impression or

proclivity that is caused from experience (14,22,96,190)178. Vikalpaha, Vikalpanaa: A mental concept, a false

appearance, (4,35,38,41,42,56,57,103,104,114,183,186,319)

179. Vitatha: That which is false, unreal (76,84,124,147)180. Viveka Vijnaanam: To distinguish between Atman and

Anaatman, ie. Self and not – Self and to cognize the Realityas It is (192)

181. Vishwaha, Viraadaatamaa, Vaishwaanara: The macrocosmicSelf of the waking state (11,12,20,21,22,28,34,43,47,50,60)

182. Vishayaha: The object that is perceptible to consciousness(14,16)

183. Vishayee: The cognizing subject (chaitanya, or Pureconsciousness) – (14)

184. Vishaya vishayyaakaaraspandanam: The function of the Self

as Itself appearing with the form of the object and Itselfappearing with the form of the subject (16)

185. Vrittihi: Avasthaa or state (15,90.91)186. Vedaantaaha: The Upanishads (1,94,109,121,132,338,366)187. Vaitathyam: Being false (76,81,82)188. Vainaashikaaha: Buddhists who assert that nothing



whatsoever exists, or who propound Nihilism (94,212)189. Vyavahaaraha: Usage of words (language), and knowledge

these comprise mainly the empirical dealings (111)190. Vyavahaarasatyam: That which is said to be real in the

empirical dealings, but not the Absolutely real (8,320)191. Vyaakrita: Manifest or that which is differentiated or

distinctive (23)192. Vyaavahaarika: That which is said to be real in the empirical

dealings (bondage and liberation) – (138)193. Shabda pravrithi nimithaani: Jaati or species, Dravya or

substance, Guna or quality etc. which are the cause for theshabda or word to signify (34,35)

194. Shareerapaataha: The fall of the body ie. death (128)195. Shashavi shaanam: The horns of the hare, ie. a thing that

is extremely impossible to exist (36,113,253,271,280,284)196. Shaastram: (a) Vedaantavavaakya or the upanishadic

sentence (114,115,151,160,212,216); (b) AlaatashaantiPrakarana (213)

197. Shaastraa charyoa padeshaha: The spiritual instruction bythe scriptures and the traditionally trained preceptor (186)

198. Shoonyavaadaha: The theory of the Buddhists that nothingwhatsoever exits, Nihilism (267,340)

199. Samsaaree: Jeeva or a transmigratory soul which isstruggling in Samsaara or transmigratory existence ofrepeated births and deaths (53,112)

200. Samskaaraha: Vaasanaa or latent impressions or proclivitiesin the mind; the cause for memory (14,137)

201. Sadasadvi bhaagaha: The division of existence and non-existence (90)

202. Sad bhaavaha: That thing which really exists (309)203. Sannyaasinaha: The Paramahamsas who renounce all

actions (121)204. Samaadhaanam, Samaadhihi: (a) To stabilize or establish

the mind in Atman alone (163,193,195); (b) Atman (195)205. Sampradaayakartaa: One who has begun the traditional



system of preaching to the disciples (213)206. Samyag darshanam: The correct, proper knowledge; Advaita

Jnaana or Intuitive knowledge of the non-dual Self(160,161,212,217)

207. Sambandhaha: Relationship – which is one of the fourrequisite symptoms (Ambandhas) for a proper text (1,2)

208. Sarpani vrithihi: The misconceived snake getting sublated bythe correct knowledge of the reality of rope (39)

209. Sarpaadi vikalpaha: Imagined objects or misconceptions likethe rope snake etc. (3,4)

210. Sarvajna: (a) One who knows everything, omniscient(17,342); (b) One that is everything and is Pure

consciousness (209,348)211. Sarvaatmayai kyam: Everyone’s Atman or Self being one

and the same (12)212. Sushuptihi, Sushuptam: Deep sleep, (15,16,23,62,261)213. Sthaanam: A state (10,14,15,37,60,61,62,66,82,93)214. Svapnaha: (a) The state of dream (14,16,52,61,66,77,78,79,

86,87,88,90,97,98,99,181,182,274,315,346); (b) dream or afalse, unreal appearance (31,110,127)

215. Svapna jaagranmanahaspanda naani: The mental functionsthat appear in the form of knowledge of objects both in thewaking and in the dream (16)

216. Svabhaavaha, Svaabhaavikaa jnaanam, Svabhaavikaavidyaa: Avidyaa or ignorance that exists quite naturally(33,153,173)

217. Hiranyagarbhaha: (a) Atman who is having affectionate pridein the subtle macrocosmic (13,22); (b) viraatpurusha (21)

218. Hetu phalaatmakaha: Jeeva or a transmigratory soul who

acquires a body by virtue of Dharma or meritorious acts and Adharma or sinful acts (53,101)

219. Hetu phale: Dharma (meritorious works, righteous deeds)and Adharma (unrighteous, sinful works) and their effect ofthe body –(238,241,242,244,245,251,254,255,305,306)



Aitareyoapanishad

1. Akarmasambandhi: That which is not related to karma (3,5)2. Akarmee: A Sannyaasin or recluse who has renounced

karma(4)3. Angaphalam: The fruit of an action that is subservient to or

within the control of the predominant one (19)4. Ajnaanam: The absence or a lack of Jnaana or knowledge

(68)5. Anavaha: The subtle atoms which the vaisheshikas have a

acknowledged as the cause of the world (29)6. Andam: The egg or a lump of the entire world, within this

alone the viraat Purusha exists (32,88)7. Advayaha: Atman or the Self without anything second to Him

(28)8. Adhishthaataa: (the deity) which rules or presides over

something (35,51)9. Adhishthaanam: Support or substratum , Sthaana or place,

(33,35,41,42,44,45,62)10. Aadhyaatmaadhi devataaha: The deities of the internal

sense organs and the external elements (45)11. Anadhi Kritaaha: The blind persons or crippled etc. who are

not qualified to perform karma (7,23)12. Anumaanam: Inference, as a valid means of knowledge

such as by the symptom of smoke the existence of fire, ie. itscause, is inferred and determined (65)

13. Antah karanam: The internal instrument of knowledge, themind endowed with various faculties or functions (35,86,87)

14. Antaryaamee: Paramaatman or the Supreme Self who beingwithin controls everything or keeps everything within Hiscontrol (88)

15. Annaannaada lakshanam: The Bhootas or physical elementsor things which are to be contemplated upon as it eating or

consuming one another (87)



16. Apara brahma: The lower Brahman, Saguna Brahman orBrahman, the Absolute Reality endowed with some qualitiesHiranyagarbha, ie. the first born, (1,87)

17. Ayoaga padyam: The fact that Jnaanas or knowledges

cannot possibly accrue all together (66,70)18. Artha vaadaha: Sentence eulogizing that which is to be

mentioned (7,61)19. Avidyaa: Wrong knowledge, that which is the root cause for

Samsaara or transmigratory existence (13,26,56,73,81)20. Avidyaa Kaama Karmaani: False knowledge, desire and

action which are the cause for one another in that order(13,36,74)

21. Avyaakritam: The subtle or potential form of names andforms which are the seed form of the world (28,31,88)

22. Asadvaadee: One who opines that neither the cause nor theeffect exists (31)

23. Asamsaaree: Paramaatman or the Supreme Self who is nota transmigratory soul or Jeeva (59)

24. Asamhataha: One who does not work in association withanother, Atman or the Self (52)

25. Aagamasampradaayaha: The Vedic (spiritual) instructionthat has been handed down to posterity by a bine oftraditional teachers, (71)

26. Aatmaagunaaha: The qualities like Satya, Nitya etc. whichare accessorial in cognizing Atman or the innermost Self ofall of us (36)

27. Aatma jnaanaam, Aatma vijnaanaam: The IntuitiveKnowledge of the essential nature of Pure Being of the Self,(3,4,5,7,11,19,57,80)

28. Aatma darshanam: To cognize or Intuit the Self, Aatma jnaana (18)

29. Aatma bhaavaha: To assume or imagine that one is that oneparticular thing alone (1,72)

30. Aatma vidyaa: To cognize or Intuit our Self, Aatma jnaana(19)



31. Aatman: (a) Paramaatman or the Supreme Self, the Absolute Non-dual Reality (28,29,30,31,37,59,82,87); (b) thisword is also being used to mean Jeeva or the transmigratorysoul, the body etc. (74,75,76,77)

32. Aatmaava boadhaha: Aatma jnaana or Self – Knowledge(61,62)

33. Aashramavikalpaha: Among the four Aashramas, leavingone and assuming any one particular among the rest (23)

34. Aashramasamuchhayaha: Assuming the Aashramas one byone in the conventional order (23)

35. Indraha; (a) Paramaatman who directly Intuited His ownSwaroopa or essential nature of Being (58,87); (b) the Lord

of the Devatas or deities (87)36. Eshwaraha: (a) Paramaatman who is capable of ruling over

everything (33,36,43,45,46,47,54,58,88); (b) the Lord creator(46,47,86)

37. karana samhatihi: Praana or the vital force which is theconglomeration of all the Karanas or senses (85)

38. Kaanaadaaha: Vaisheshika who are followers of sagekanaada (29,66)

39. Kaarya Karanaani: The body and the senses (30,48)40. Kaarya Karanasamghaataha: The conglomeration of the

body and the senses (51,52,53,54)41. Kritaakrita phalasaakshee: Atman or the Self who witnesses

that which is done and that which is not done as also theirfruits (51)

42. Kevalaatmajnaanam: The Absolute Intuitive knowledge of Atman or the Self not related to karma; not upaasanaa ormeditation, 2,3,4

43. Kevaloapaastihi: Without having any relationship with Karmaor ritual, to do upaasanaa on Atman alone independently (6)

44. Kriyaakaaraka phalaroopaha: Karmas or rituals the meansneeded to perform those karmas and their fruits – comprisingall these is called ‘Samsaara’ or transmigratory existence ofrepeated births and deaths (19)



45. Guna phalam: The fruit of Karma which is subservient orsubsidiary is not Mukhya phala or principal, predominantfruit, but Angaphala or subsidiary fruit (19)

46. Guroopasadanam: The approach a preceptor in order to

serve his Guruseva or service of the spiritual teaches (26)47. Chandra maaha: The pitru loaka or world of the names that

is attained through the doorway of chandramaadala or theleaner orb (74)

48. Janmamarana prabandhaha: The line or series of births anddeaths (79)

49. Jeevaha: Atman or self who is Samsaari or transmigratorysoul (56,57,63)

50. Jnaanam, Vijinaanam: Upaasanaa or meditation (1)51. Jnaana Karma samuchhayaha: Combining Karma and

upaasanaa to practice (2,37)52. Taarkikaaha: The disputants who are not Vedantins but who

rely mainly on Tarka or logic alone (71,88)53. Tyaktaishanaha: Those who have given up the desires for

progeny, Karma and loaka or other better worlds (26)54. Trina jalookaa: A worm while moving from one leaf to

another, catches the next leaf first and leaves behind theprevious one (77)

55. Devataapyayaha: To become one with the Devatas or deities(19,37)

56. Dhoomaadi kramaha: The order of the path trekked bypeople with desires to attain the fruits after death, the orderof the southern path (74)

57. Naamaroopa Karmaani: The Vyaakrita prapancha ormanifested world in which the names, forms and actions are

made distinct (19,28)58. Niyoogaha: The stipulation by way of a command by the

Veda in the manner – ‘Do this Karma in such and such amanner’ (9,16)

59. Nirvaanam: Just like a lamp gets extinguished and becomesdevoid of any special features, here and now the Mukti or



Liberation that is attained (80)60. Nirvishesham: Anything that is devoid of any special

attributes that can be described as ‘such and such’ (71) 61. Panchabhootaani: The five primordial elements of Prithivi

or earth Ap or water, Tejas or fire, Vaayu or air and Aakaasha or empty space which are said to be the cause ofthe world (87)

62. Panchendriyaani: The five senses of cognition, viz. chakshuor eyes, shroatru or ears, sparsha or touch, ie. skin, Jihvaor tongue, Ghraana or smell by which the entire gamut ofperceptual knowledge is gathered (36)

63. Paraha Purushaarthaha: Moaksha or Liberation which is the

highest among all human objectives (2)64. Paramaatmaa: The Absolutely Real Atman greater than all

else, the Supreme Self (19,81)65. Paramaartha vastu: Atman who is the really real vastu or

Entity, not a thing which is a mere appearance (19)66. Paramaarthaatma Vijanaanam: The cognition or Intuitive

knowledge of Atman who is the Absolute Reality or Entity,Jnaana (8)

67. Paramaarthaatmaa: Paramaatman or the Supreme Self whois the Absolute Self; not the selves like the body etc. whichappear as if the Self to Avidyaa or ignorance (8)

68. Parabrahma: The Absolutely greatest Brahman; not theHiranyagarbha who is Saguna or endowed with qualities(8,14,37,55)

69. Paraa Gatihi: The greatest Brahmaloaka which a seeker orpractitioner can possibly attain (1)

70. Paraartham: Adheenavastu or dependent object which

functions to remain independent (51,52)71. Paangtalakshanam: The five subsidiary means needed to

perform karma or ritual (13)72. Paari sheshyam: The aphorism or axiom which determines a

particular thing to be the final remnant (54,85)73. Paari vraajyam: The Sannyaasa or stage of a renunciate or



mental make – up of a recluse after renouncing the stage ofa Grahastha or householder and its stipulated Karmas(18,21)

74. Purushaha: (a) Atman or the Absolute Self (57,62); (b)

Viraat purusha or the macrocosmic Being of the waking state(34,38,60,); (c) man, the human being (41,74)

75. Purushavidhaha: A being having a head, hands and feet etc.like a human being (35)

76. Purushaagni: One among the five fires of upaasanaa calledby this name concerning a man mentioned in the chhaado-ngya upainted (74)

77. Prajaapatihi: Viraat Purusha (87)

78. Pratyaksham: To cognize the objects through the validmeans of the senses or the percepts (63,65)

79. Pratyastami tasarvoapaadhi vishesham: Being devoid of anyspecial attributes called ‘upaadhis’ or adjuncts (76)

80. Prathamajaha Shareeree: The first embodied person, ViraatPurusha (48,87)

81. Prathamoatpaadita Pindaha: The body that was first born orcreated, ie. the body of the Viraat Purusha or macrocosmicBeing (38)

82. Pradhaanam: The Moola prakriti or the causal Nature whichthe Saankhyans propound as the cause of the world ofduality (29)

83. Prajnaatmaa: Hiranyagarbha, the macrocosmic Being withJnaana Shakti being predominant (87)

84. Prajnaha Aatmaa: Paramaatman or the Supreme Self of theessential nature of chaitanya or Pure consciousness (89)

85. Praanaha: Hiranyagarbha or the macrocosmic Being with

Kriyaa Shakti being predominant (85,87)86. Brihateesahasrat: An eulogy by that name in prose form (4)87. Brahma jijnaasavaha: Those who aspire for the cognition or

Intuition of Brahman, the ultimate or Absolute Reality (81)88. Brahmavit: Jnaani who has cognized Brahman (58,81)89. Brahma vidyaa: The Intuitive Knowledge of Brahman (81)



90. Brahmaatruatwa darshee: One who has realized orrecognized the truth that Brahman alone is Atman (9)

91. Brahmaatma vijnaanam: The cognition that Brahman aloneis Atman (12)

92. Brahmaatmaikatwam: Brahman alone is our Atman; the Non-dual Atman is Absolutely one and one alone (27)

93. Brahmaadistamba paryantam: All creations right from thefour-headed Creator aspect of the Vedic Trinity up toimmovable beings like entire like plants or trees (88)

94. Bhaavanaa paripaakaha: The entire gamut of latentimpressions getting ripened (80)

95. Bhaavaroopatwam: That which is of the form or nature of

Dharma or righteousness (45)96. Bhaavaatmakam: The form of entity that exists, not the

Abhaavaroopa or form of non-existence (13)97. Bhikshaacharyam, Bhikshaatanam: The absence of anything

belonging to oneself being there, the sannyaasin orrenunciate undertakes the life of begging for alms, which iscalled thus (7,15,16)

98. Manushya pritru deva loakaaha: The three worlds of thehuman beings, of the manes and of the deities that Karma’sand upaasakas beget as fruits (20)

99. Mahesh waraha: Atman who is the Eshwara or Lord of allother Eshwaras or lords (46)

100. Yathaa Kaamitwam: To behave as one’s mind will andwishes (25)

101. Yaavajjeevaadi shrutihi: The Shruti or scriptural sentencewhich states that one should perform Karma as long as oneis alive (16,22)

102. Rasaadikramaha: The manner in which Anna rasa or theEssence of food that is consumed by a person is convertedinto Retas or semen (74)

103. Vrittayaha: The various changes in the thought-forms of themind (85,86)

104. Vyutthaanam: The Sannyaasa or stage of renunciate that



arises after giving up Gaarhaasthya or householdership(13,14,24,25)

105. Shareera prabandhaha: The live or series of bodies (81)106. Shareerabhedaha: The destruction of the body (81)

107. Shaastram: Veda, Upanishads (72,73)108. Samyoagajam: That which is born out of the combination of

two things (66,68,69)109. Samsaara doashaaha: Defects like hunger, thirst, grief,

delusion, old age, death etc. (8)110. Samhataha: An object that conjoins with another and

functions (52)111. Samhitaapanishat: After this Upanishad the text that follows

as the ‘Aitareya Aaranyaka’ (5) 112. Samghaataha: The conglomeration of many parts which

functions (53)113. Sarvagataha: Pervading every where or omnipresent, all-

pervasive (60)114. Sarvajnaha: Knowledge everything, ie. Atman, omniscient,

(30,31,59,61,62,81)115. Sarvaashaktaha: One who has the power to create

everything, ie. Brahman (31,59,61)116. Sarvaatma bhaavaha: Being Atman or Self for everything,

ever ything becoming one’s Self alone (81) 117. Sarvaatmaka vastu: An entity (vastu) which is everything

(19)118. Sarvaatmaa: Paramaatman or the Supreme Self who is the

Self of everything (60)119. Savishesha Nirvisheshaatmaanou: The Saguna Brahman

which can be designated as ‘such and such’ being endowed

with special attributes and Nirguna Brahman or Parabrah-man devoid of any special attributes whatsoever (27)

120. Saadhyasaadhane:The Saadhanas or means like Karmasetc. and the Saadhyas or results, fruits that can be acquiredlike progeny etc. (13,15,81)

121. Svatoa (s) praaptam: That which cannot be determined to



exist by means of Pratyaksha or percepts, Anumana orinference etc. alone (11)

122. Avargaha: Heaven, Brahman of the nature of Bliss (81,89)123. Hiranyagarbhaha: Aparubrahman which is predominantly of

the nature of Jnaanashakti or jnostic power (87)124. Hridayaakaashaha: The Brahmaswaroopa or the essential

nature of the Absolute Reality of Brahman or Atman, ie.Pure Being – Consciousness – Bliss in which the Jeevamerges at the time of Sushupti or deep sleep (56)

Taittireeya Upanishad

1. Aksharam: The word (133)2. Ajnaanam: The wrong, erroneous Knowledge with regard to

Brahman or Atman the Absolute Reality (90)3. Atta: Praana or the vital force which remaining in the body

enjoys the objects (96)

4. Adrishtaartha: Karma or ritual that is performed to attain afruit in Paraloaka or other better worlds (63,198)

5. Adhikaaraha: The proper, requisite qualification to performKarma or a particular ritual or to attain Jnaana or IntuitiveKnowledge, (70,72,86)

6. Adhyaatma: That which is within the body (13,48)7. Anaatmadarshee, Anaatma vit: One who reckons or

assumes the body the senses etc. which are not the Self to

be one’s real Self as also believes the external objectivephenomena to be real (6,80)8. Anushaasanam: (a) The commands of the teacher and the

elders (61,68); (b) the statement of Eshwara or the Lord (68)9. Anushangaha: To add or include in the present context a

previous statement (13)



10. Anritam: (a) That which is of an essential nature of change ormutation (98,103,112); (b) false appearance such as amirage (180)

11. Antaryaami: Atman who exists within us the innermost

Absolute Reality as Pure Being – Consciousness andcontrols our body senses and mind (57)

12. Antahkarna guhaa: The cave called ‘Antahkarana’ or innerinstrument of knowledge, ie. the intellect (177)

13. Annarasa mayaha, Anna mayaha: (a) The body that is madeup of the essence of food consumed; (b) one of the fivekoashas or sheaths which people in general havemisconceived as Atman or Self (115,118,119,122)

14. Annabrahma vit: One who does Upaasanaa or meditation inthe manner that the entire mass of food in the world to beBrahman (120)

15. Annaannaadou: (a) The enjoyed food, the enjoyer who eats;(b) that which is internally under control is called ‘Anna’(food) and under whose control and within whom that Annaexists that is ‘Annaadi’ or eater (258)

16. Apamrityuhu: Death that occurs prematurely before one’slongevity has run or taken its full course (129)

17. Abhidhaanam: Name (51,222)18. Abhidheyam: The named object (51)19. Ayam Loakaha: (a) This Bhooloaka or world (34,82); (b) the

totality of desirable objects in this and other world (219)20. Avidyaa: Ignorance of the type of not knowing the existence

of the Absolute Reality of Brahman; the wrong or erroneousknowledge of seeing the not – Self as the Real Self (93,192,197,217,219,224)

21. Avidyaa kalpita (a) (the duality) that is conjured up orprojected owing to the wrong knowledge (150); (b) theselves (257); (c) Samsaara or transmigratory existence ofgoing though a circle or series of repeated births and deaths(218)

22. Avidyaa krita: (a) conjured up owing to Avidyaa or ignorance



of reality or that which is peen to be real owing to wrongknowledge, viz. the salves with special attributes like thebody made of the sheath of the essence of food (224); (b) adifferent object (216); (c) waking and dream (217); (d) having

identification with something other than the real entity (51);(e) manifoldness (190); (f) the five sheaths (122,127); (f) thecause for fear (190); (g) the distinction of the subjectiveconsciousness and the objective body (197)

23. Avidyaa kaama karmaani: The wrong knowledge of seeingthe manifold objects in Brahman, the Absolute Non-dualReality, the desire to acquire then and the Karma or actionthat is resorted either to acquire then or to keep then away if

found undesirable or troublesome (197)24. Avidyaa Kaaryam: That which appears as the effect of

misconception (224)25. Avidyaa nivruthihi: Getting rid of the wrong knowledge with

regard to the Absolute Reality of Brahman or Atman (2,11,91)

26. Avidyaa vasthaa: The state or condition of perceiving thenot- Self which is different or distinct from the AbsolutelyReal Atman or Self (192)

27. Avidwaam: One who has known or cognized Atman as the Absolute Reality (155,156)

28. Avyaakrita: (the names and forms) in an undivided orunmanifested state as in deep sleep. (183)

29. Asat: (a) Non-existent, unreal (151); (b) the Brahman of theform of Avyaakrita or unmanifested state in which the namesand forms are not distinct (183)

30. Asan: (a) Though existing appears as if not existing;

unrelated to the Purushaartha or the goal of human birth orexistence (151); (b) one who is not on the right path (151)

31. Astitwa bhaavita: (the intellect) having a steadfast belief thatsomething exists (151)

32. Asou loakaha: (a) That world, svargaloaka or heaven (34);(b) Paramaatman or the Supreme Self (155)



33. Aakaashaha: (a) One among the five primordial elements(133,114,229); (b) the Praanavrithi or one function of the vitalforce called ‘Samaana’ that exists in empty space (124); (c)Hridayaakaasha or the empty space in the heart (188)

34. Aachaaryaha: The Guru or preceptor who teaches theShaastra or the scriptural text expounding the Spiritual Truth(14,17,45,64)

35. Aatmaa: (a) One’s essential nature of Pure Being, ie. theinnermost Self (105,106,114,127,131,166,251); (b) (thevyaahriti or polities expansive state of consciousness whichis pervasive (33); (e) a limb or part existing in between (117,124); (d) Viraat purusha or the macrocosmic Being (47)

36. Aatmachaitanyam: The Pure Consciousness of the Self; theIntuitive knowledge of the Self which is everyone’s innate,essential nature of Pure Being – Consciousness – Bliss(133)

37. Aatma darshanam: The upaasanaa or meditation on theSelf (58)

38. Aatmaa bhaavaha, Aatmaa bhimaavaha: The notion orconcept of the type that: ‘I am myself that’ – (142,190)

39. Aatma bhoota: That which is the essential nature of Being(41,93)

40. Aatma bhaavita: One who is associated with the feeling thathe is the Self (117,142)

41. Aatma vidyaa: The cognition of the Absolute Reality of theSelf who is of the nature of Brahman (89)

42. Aatma viveka vijnaanam: To cognize Atman or our innateSelf distinctively (221)

43. Aatmaikatwa vijnaanam: The recognition or realization that

Atman or the Self is Non-dual or Absolute (58,78,258)44. Aatyantikaha Samsaaraa bhaavaha: The extinction or

disappearance of one’s transmigratory existence without anyresidue (91)

45. Aadhyaatmika: That which exists within us (126)46. Aanandamayaha: Atman or the self who is the Bhoaktru or



enjoyer of the fruits of Karma and upaaasanaa (122,145,146,147,149,150,212)

47. Aarambha: (Karma) that has begun to yield its fruit (3,4,5,71)48. Aarabhya: That which can be engendered anew (9,73)

49. Aarambhaka: That which is the cause (74)50. Aarshadarshanam: That invaluable Jnaana or Intuitive

knowledge or Pure consciousness which is self-effulgent orself-illumining (58)

51. Indraha: (a) The Lord (Omkaara who grants all desires) (22);(b) the chief of the deities (141,195,201); (c) SagumaBrahman or the Absolute Reality endowed with certainqualities (42)

52. Eshwaraha: (a) Parameshwara or the Supreme Lord(41,218); (b) the Lord who is independent (195)

53. Utpathyaadihi: The four kinds of fruit of Karma, viz. utpathi orbirths, Aapto or to acquire afresh, Samskaara or refinement,anew quality being brought about, Vikaara or transformation(74)

54. Upanishat: (a) The secret knowledge called ‘BrahmanVidyaa’, ie. Intuitive knowledge of the Absolute ultimateReality called ‘Brahman’ or ‘Atman’ (11,12,15,228,263); (b)the text that expounds this knowledge (12)

55. Upasanna, Upagata: To get close to something with full faith(230,231)

56. Upaadhihi: An object that signifies on entity without combingwith the latter, an adjunct (90,109)

57. Upaasanaa: To contemplate upon something continuously(20,50,90)

58. Ritan: The scriptural rite or ritual that is determined by the

mind to be performed in a particular manner (19,54)59. Rishihi: (a) Veda (49); (b) a sage who has found out the

Absolute Really (49,58)60. Ekaartha Vrithitwam: To be working for one particular benefit

alone (187)61. Aikaashramyam: To assume one stage of life called



‘Gaarhastya’ or householdership alone (82) 62. Karma: A ritual that has been stipulated as an injunction in

the scriptures either to be done or not to be done (1,3,4,5,8,9,10,53,58,59,61,62,66,69,70,71,72,73,74,77,78,79,80,81)

63. Karma hetuhu, Karamoapaadana hetuhu: The cause whichprompts one to perform a Karma or ritual action (2,6,11)

64. Karma kartrutwam: For one and the same action one beinghimself the kartru or agent of action as well as Karma or theaction (212.220)

65. Kaamyam Karma: A scriptural ritual performed to attain aparticular fruit (1,3,71)

66. Kaaranam Brahma: The Nirvishesha brahman or Brahman

devoid of any special attributes which is the cause for theworld (76,174,178)

67. Kaarya Karanasamghaataha, Kaarya Karanaani: Aconglomeration of the body and the senses which jointlyfunction (23,163,199)

68. Kaaryam: Brahman which is born (Hiranyagarbha) (76)69. Kevala brahman vidyaa, Kevalavidyaa: The Aatma jnaana

or Self-Knowledge which gives or yields Mukti withoutdesiderating the aid of Karma (86)

70. Guhaa: (a) Avyaakritaakaasha or the empty space that isunmanifested (108); (b) Hridayaakaasha or the empty space

in the heart (108,182,206,221); (c) Buddhi or intellect(108,177,178)

71. Ghataakaashaakaashaikatwam: The pot-space and theempty space at large being one and the same (206)

72. Janmaantara kria: (karma) that is performed in the previousbirth (83)

73. Jeevaha: Atman or the self endowed with the vital force andwho appears as a Samsaari or transmigratory being (172,173,174,253)

74. Jnaanam: (a) To cognize, to know (15,18,55,72,99,101,102,106,116); (b) to meditation upon (ie. do upaasanaa)Brahman, to Intuitive Knowledge of Brahman (22,23,24); (c);



the Intuitive Knowledge of Brahman (60,239)75. Jnaanajneyajnaatru padaarthaaha: The three phenomena or

triad of knowledge, the object of knowledge and the knower(108)

76. Jnaanaabhaasaha: The intellectual concept which appearslike chaitanya or Pure consciousness (107)

77. Jnaapakam: (the scriptural statement) which signifies a thingas it is (73)

78. Jyeshtham: (a) The eldest or greatest among all creatures(food) (120); (b) Hiranyagarbha the first born Being before allbeings, or the determination that is engendered even beforePravrithis or empirical dealings or proceedings (141)

79. Tapaha: (a) Austerities like Kricchra, chandraayana etc.(54,55); (b) the concentration of the mind and full controlover the senses (82,83,85,231,233,238)

80. Trividham Aanantyam: A condition which has no end fromthe three viewpoints of the region, the time and the entity(111)

81. Darshanam: (a) Upaasanaa or meditation (19); (b) theIntuitive knowledge or Jnaana of the Reality of Atman or theSelf (58)

82. Damaha: To exercise complete control over the externalsenses (82,239)

83. Drishtaarth karma: The Karma or scriptural ritual that has tobe performed to obtain a fruit that has to accrue in this world(198)

84. Dhyanam: Contemplation on Eshwara, the Lord and suchother deities (82)

95. Dharanam: Concentration of the mind on a sacred and

supreme goal (82)86. Naamaroope: Names and forms, the manner in which the

world of duality manifests itself (160,165,173,181,219)87. Nitya karmaani: The scriptural rituals that one has to perform

perforce (1,5,7,71)88. Niranjanaha: Atman devoid of any taint of anything



whatsoever (259)89. Nireshanaaha: Those who aspire for progeny, karmas and

upaasanaa (186)90. Nirvishesham: (a) Devoid of any special attribute whatsoever

(non-existence or Abhaava) (9); (b) Brahman (108)91. Nirvikalpa: Devoid of special features like Dravya or

substance, Guna or quality, Kriyaa or action etc.(177,222,223)

92. Panchakoashaha: The five sheaths covering Atman, viz. Annamaya or food sheath, praanamaya or vital force sheath,Manoamaya or the mind sheath, vijnaanamaya or intellectsheath, Aanaadamaya or the bliss sheath (149)

93. Para Aatmaa, Paramaatmaa: Atman or the innate Self whois our very essential nature of Pure Being – Consciousness – Bliss (145,207,212)

94. Param Shreyaha: The Superior spiritual progress, Mukti,Liberation from transmigratory existence (69,81,86,89)

95. Parapraaaptihi: To attain the supreme goal of human birth,ie. to attain Brahman, the ultimate Reality, (2)

96. Paramaartha brahma: Atman or the Self who is Absolutelyreally the ultimate Reality (149)

97. Paramaarthasatyam: Brahman which is Absolutely real (98,113,180)

98. Paramaartha sadaapannaha: One who has attained the formor nature of Brahman which is the Absolutely existing entityor Reality (151)

99. Paramaatmaa bhaavaha: The swaroopa or essential natureof Pure Being - Consciousness of Paramaatma or theSupreme Self (213,228)

100. Paramaanandaha: Aananda or Bliss that is infinite, Brahman(197,200,206,208,223)

101. Param Brahma: Brahman or the Absolute Reality devoid ofany adjuncts (6,148)

102. Paraarthaha: (an attribute) which exists for the sake ofanother (97)



103. Parisheshyam: The aphorism that since the remaining thingsdo not come into existence, this alone finally exists as theremnant (221)

104. Pindaha: The body (123,187,211)

105. Purushaha: (a) The body endowed with the head, the handsand legs etc. the human being (114,115,116); (b)Hiranyagarbha or the macrocosmic Being who exists in allbodies or that which pervades the worlds like the waking andthe dream (40)

106. Purusha vidhaha: Of the form of the Purusha (123,124)107. Purushaarthaha: The fruit that is aspired for by the purusha

or human being (53,78,151)

108. Prajaapatihi: (a) Hiranyagarbha (22); (b) Viraat Purusha(46,49,201)

109. Pratishiddha Karmaani: The Karmas or actions that havebeen prohibited in the scriptures (3)

110. Pratyagaatmaa: The Atman or Self who exists inside, ouressential nature of Pure Being – Consciousness (94,122)

111. Pratyayaavabhaasaha: The reflection of chaitanya or Pureconsciousness in the mental concepts (182)

112. Pratyavaayaha: The defect that appears or occurs if thestipulated Karma is not performed (3,5,7,71)

113. Prathamajaha: The intellect of Hiranyagarbha who is the firstborn before all other things (139,,141)

114. Pradhwamsaabhaavaha: The Abhaava or non-existence orvoid that appears after an object is destroyed (9)

115. Pravachanam: Adkyana or study of the Vedas or Brahmanyajana or a discourse on the ultimate Reality of Brahman(52,54,55)

116. Praanamayaha: The sheath of the vital force, the secondamong the five sheaths covering Atman or the Self (123,124,125,137,211)

117. Praana vrittayaha: The various functions of Praana or thevital force such as Praana, Apaana etc. (124)

118. Buddhihi: The intellect or the determinative aspect of the



mind (138)119. Brahma: (a) Omkaara (34,51); (b) a big, huge thing (92,94,

108); (c) Paramaatman or the Supreme Self (28,36,43,46,185)

120. Brahma charyam: Celibacy, abstinence (82,83,85)121. Brahman varchasam: The Tejas or Radiance, luster

that accrues form meditation and spiritual practices likeshama (control over the mind), Dama (control over thesenses), Jnaana or Intuitive knowledge of the Self etc.(17,239)

122. Brahma vijnaanam: The cognition or Intuition of the AbsoluteReality of Brahman or Atman, Anubhava or Intuitive

Experience (59)123. Brahmavit: One who has cognized Brahman or the Absolute

ultimate Reality of Brahman (58,108)124. Brahma vidyaa: (a) The intellectual knowledge of Aparabra-

hman or the lower Brahman (14); (b) the Intuitive knowle-dge of Parabrahman or the superior Brahman (1,11,59,91,94,229)

125. Brahmaa: Hiranyagarbha who is of the macrocosmic and themicrocosmic forms (281)

126. Brahmaanandaha: The Bliss which is the very essence ofthe Absolute Reality of Brahman (197)

127. Brahmoapalabdhidwaaraani: The doorways or means likethe body, the senses etc. to cognize Brahman, the AbsoluteReality (231,232,233)

128. Bhootamaatraaha: The parts of the primordial elements (93)129. Bhootaani: The creatures (128,129,206)130. Bhoagaapavargou: The enjoyment of the fruit of Karma and

Mukti or Liberation (108)131. Manaha: The internal instrument of mind which has the

faculties of volition, of thinking and discrimination (131)132. Manoamayaha: (a) The subtler sheath than the Praanamaya

sheath ie. the third among the five sheaths of the Self(131,137); (b) Hiranyagarbha who is the object of meditation



by the minds, the presiding macrocosmic agent of the mind(40,43,45)

133. Mantraa vrithihi, Maanasoa Japaha: To repeat the mantra inthe mind (132,133)

134. Mahatha ttwam: The Buddhi or intellect of the first bornHiranyagarbha (139)

135. Moartaa moorte: The manifested names and forms (179,181,206)

136. Moakshaha: Liberation or Salvation from Samsaara ortransmigratory existence (3,8,9,10,11)

137. Yaavajjeevaadi shrutayaha: The Shrutis or scripturalsentences which stipulate as injunctions certain Karmas to

be performed as long as one is alive (82)138. Rasaadi bhaavaha: The conversion of food into forms like

Rasa or taste etc. (116)139. Lakshanam: An extraordinary quality (96,103,234)140. Louki kam jnaanam: Knowledge of the form of intellectual

concepts (102)141. Louki Kaanandaha: The happiness that accrues from objects

(196,197)142. Vaayuhu: Aparabrahman or lower Brahman of the nature of

Kriyashakti or active power being predominant Sootraatma(14)

143. Vikalpaha: (a) A mere mental concept that is formed byVirtue of a statement but without the corresponding objectbeing there externally (9); (b) to conceive a substance, aquality, an action etc. (151,177,222)

144. Kikaaraha: Kaarya or effects (98,181)145. Vijnaanam: (a) Upaasanaa or meditation (24,53); (b)

Aatma jnaana or Self-Knowledge (11,40,59,78,109); (c) thedetermination of the real purport of the Vedic texts (138,139,141)

146. Vijnaanamayaha: The sense or mind set that is engenderedby the determination of the real purport of the Vedic texts,the fourth sheath covering Atman or the Self (138,139,140,



141,153,211)147. Vidyaa: Upaasanaa or mental meditation as also Jnaana or

Intuitive knowledge of the Self (30,56,69,82); Jnaana orIntuitive knowledge of the Self (59,78,82,83,84,85,86,219)

148. Vidyaa paripaakaha: The ripening or maturing of knowledge(82)

149. Vidyaavaan, Vidvaan: Aatmajnaani or Realized Soul (155,156,193,209,229,230)

150. Visheshasam: The intrinsic quality that distinguishes anobject from others of the same species (95)

151. Vishaya vishayi sambandhaha: The relationship of the type – ‘This is the object to be enjoyed’ and ‘This is the agent who

enjoys’ (196,208,223) 152. Vrithihi: (a) Bhaashya or commentary (177); (b) the

functioning of the vital force (124); (c) a though wave of themind (108,132)

153. Shabdaam gamaha: The meaning being in consonance withthe statements (158)

154. Shamaha: Control over the mind (82)155. Shravana mananar nididhyaasanaani: To listen to topics

concerning Atman or the Self, to discriminate about it andafter contemplation to cognize that Reality in Keeping with

Anubhava or Intuitive experience (85)156. Samsaara beejam: Ajnaana or ignorance that is the cause

for Samsaara or transmigratory existence (90)157. Samvyavahaaraha: To know something in a particular

manner and to speak in accordance with it (263)158. Samhata: (a) Two things being mutually and equally

conjoined (like Jnaana and Karmas) – (74); (b) two things

being conjoined with another to do the work of a third personwhich is found equally in (187)

159. Sathasaamaanyam: existence Drewya or substance, Gunaor quality, Karma or action (107)

160. Satyam: (a) The Karma or action that is carried out byspeech and body (14,139); (b) to speak the truth (62); (c)



Moorta or with form and Amoorta or without form (44); (d) anentity which never changes in reality (98,103,104,180)

161. San maatram: Brahman which is Pure Being (101)162. San maargaha: The path of cognizing Brahman, the

Absolute ultimate Reality (52)163. Samaanaadhi karanaani: Those aspects which exist in one

and the same entity (95)164. Samu chhayaha: To carry out the practice by combining

(Jnaana and Karma) – (77)165. Sarva gatam: Those thing which is pervading everywhere

(75,93,108,113,221)166. Sarvaynam: That omniscient entity which cognizes

everything and which is of the essential nature of PureConsciousness or Intuitive (57,109,161)

167. Sarvapravrithbeejam: Brahman which is the cause for allempirical transactions (151)

168. Sarvavishesha pratya stamitam: Brahman devoid of anyspecial attributes whatsoever (151)

169. Sarvaatmaka: (a) Aparabrahma or the lower Brahman whichis of the form of everything, Mukta or liberated (43); (b)parabrahman or the Superi or Absolute Brahman (93)

170. Sarvaatma bhaavaha: (a) To pervade everything (43); (b) tobecome everything (94,258,259)

171. Sarvaatmaa: Brahman which is the Atman or innate Self ofeveryone (57,127)

172. Sarvaananyam: Brahman which is not distinct from anythingbut which is everything (259)

173. Sarvaantaraha, Sarvaantaratamaha: The Absolutely real Atman or Self who is innermost to everything (182,221)

174. Savikalpa vastooni: Entities which have distinct from likeDravga or substance etc. (223)

175. Saadhu maargaha: The well-organized path of Varma orcaste and Aashrama or stages of life (152)

176. Saadhyaani: This world which can be attained by means ofPutra or a son, or the Pitruloaka or world of manes by means



of karma and upaasanaa (82)177. Saama: The musical verses found in the Saama Veda;

Brahman which is common to everything (259)178. Sushumnaa: The Naadi or subtle nerve through which the

meditators have proved to Brahma loaka (42)179. Soapaadhikam: (Apara brahma or the lower Brahman) which

is associated with upaadhis or adjuncts (90)180. Swaroopa pratishthaha: One who has established himself in

his essential nature of Self (191)181. Svaatmani Avasthaanam: To get rooted in one’s own

essential nature of Being, Moaksha or Liberation, (2,3,7,11)182. Svaabhaavika: (a) (Ajnaana or ignorance) that which exists

quite naturally owing to in discrimination (77); (b) Aananda orBliss which is one’s essential nature of Being that is notcaused by anything else whatsoever (96,217,223,259)

183. Hiranyagarbhaha: Brahman (the lower) who possessesinfinite Dharma Jnaana etc., Aparabrahman (201)

184. Hridayaakaashaha: (a) The empty space in the heart whichis the focal point for the meditation on Aparabrahman (40);(b) the realm of Brahman vijnaanaa or Intuitive knowledge ofthe Absolute ultimate Non-dual Reality of Brahman (108)

(Datta jayemti Day,B-27, ‘Anandashram’, B’lore

19-12-2002)

Chhaandoagya Upanishad

1. Achintyaa nanta shaktayaha: The endless powers that arepossible to be imagined in Brahman by virtue of logic (464)

2. Ajam Brahman: Brahman devoid of birth (226,601)3. Atattwa nishtha: (a Varada or theory) that cannot possibly

culminate in the Tattwa or the Absolute Reality (465)



4. Atyaashramee: The Paramahamsa Sannyaasin devoid ofthe lingas or symbolic marks of Smaarta Sannyaasa (183)

5. Advaitaatma darshanam, Vijnaanam, vidyaa: The cognitionor Intuition of the type – ‘Atman without anything second to

Him is Himself the I or myself’ (2,3,4,5) 6. Adhikaranaadhikartavyataa: One thing existing in another,

the concepts of the support and the supported thing (599)7. Adhigatasakala Vedaarthaha: One who has understood the

meaning or purport of all the Vedas ( karma aadhikaari) – (4)8. Adhidaivatam: A topic concerning the Devatas or Deities

(33,34,54,64,279)9. Adhyaatman: A topic concerning that which is within the

body (33,55,65,69,279)10. Adhishthaanam: Shareera or the body which is the support

for enjoyment, and a realm an which Paramaatman or theSupreme Self exists in the form of Jeeva (666)

11. Adhyaaroapita: That which is conjured up or projected owingto Bhraanti or delusion (5)

12. Anugamaha: While finding the cause from the effect, themethod of searching out Atman or the Self who is theParamount cause for everything (502)

13. Anushayinaha: One who possesses a karmashesha orbalance of karmas after he has enjoyed the Prarabdhakarma (403,414,416)

14. Anrita: (a) A false object (3,179,465,501,537,539,611); (b)the Trishanaa or desire that is caused by Mithyaajnaana orfalse knowledge (619)

15. Aparam Roopam: The lower form of Atman or Self, theDehaatma bhaava or identification with the body (623)

16. Apahata paapmaa: (Atman) devoid of Dharma or merits and Adharma or demerits (612,621,646)

17. Apravritha phalam: (Karma) which has not yet yielded its fruit(529)

18. Abhicharanam: Karma or ritual that is performed to bringabout the death of the enemy (181)



19. Abhidhaanaabhi dhyabhedaha: The distinction like Shabdaor word and Artha or its meaning or object signified(456,550)

20. Abhyudayaha: Progress, especial human goal but not

Moaksha (5)21. Amrita: (a) Signifying immortality (625); (b) that which has an

essential nature devoid of destruction (596,623,651,655); (c)Veda phala or the fruit of Vedic Knowledge (212,213,214,215)

22. Amritawam: (a) Moaksha or Liberation, emancipation(176,177,178,187,189); (b) Krama mukti or attainment ofBrahmanloaka (644)

23. Archaa: The idol of a deity (7)24. Archraadi maarga: The northern path of going to Brahma-

loaka (2,402,413)25. Avidyaa: (a) False knowledge of the form of Adhyaasa or

mutual superimposition of the Self and the not-Self and oftheir respective intrinsic qualities (4,254,527,605,670,675,676,683); (b) not knowing or a lack of knowledge (16,604)

26. Avidyaa Kaama Karmaana: The triad of Avidyaa, Kaama andkarma which is the cause for Samsaara (495,497,534,641)

27. Avidwaan: (a) One who is devoid of upaasanaa or meditation(16,17); (b) one who has not cognized the truth or reality(533,536,689)

28. Avyaakrita: That which is not manifested in distinctivemanner (283,466)

29. Ashareeraha: One who has got rid of the Abhimaana or Self-esteem or egotism of the type that the false body itself ishimself (668,669,670,676,677)

30. Ashuddhi Kaaranam: The defects of the type of injury,unreality etc. which are the cause for the impurity of the mindfor the householders (404)

31. Asat: (a) Avyaakrita or unmanifested potency of names andforms (283); (b) Mithyaa or false, unreal (456); (c) theabsence of sat or reality (451,452,454)



32. Asuraaha: The behaviour of the senses which is of thenature of Tamas or ignorance, indolence (20)

33. Aakaashaha: (a) Empty space which is one among the fiveprimordial elements (236,608); (b) Paramaatman or the

Supreme Self (82,238,608,621,686)34. Aachaaryaha: A preceptor who is capable of teaching the

Tattwa or Absolute Reality as It really is (526,527,544)35. Aatmasam Vedyataa, Swaatmaa samvedyataa,

Svasamvedyataa: That which accrues to one’s own IntuitiveExperience (612,614,615)

36. Aatyantikamamritatwam, Aatyantika nihshreyasam: Mukti orLiberation of the intrinsic nature devoid of death or destruct-

tion (3,176)37. Aapekshikam Amritatwam: When compared to other fruits,

that Amritatwa or immortality which lasts for a long time, theattainment of Brahmaloaka (126)

38. Aabhootasamplava sthaana: A place or region that remainstill the dissolution of all creation, the attainment of Brahma-loaka (485)

39. Aalambanam: A prateeka or symbolic object assumed for thepurposes of meditation or upaasanaa (6)

40. Aaspada: The support for Vikalpao or imaginations (ie. thecause that exists just like a rope for the imagined or miscon-ceived snake) – (611,670)

41. Aahaarashuddhihi: The shuddhi or purification of Aahaarameaning the Jnaana or knowledge of the objects like shabdaor sound etc.; the experience of the objects being devoid ofRaaga or attachment and Dvesha or hatred etc. (604)

42. Idamshabdabuddhee: The Shabda buddhis or senses

conieged (March 28 on) by the words like ‘Idom’ or ‘This’which are formulated with regard to the Self in our empiricaltransactions (455)

43. Ishtaapoorta: The Vedic karmas like agnihoatra etc., vaapeekoopaadi or constructing rest houses and water ponds forthe benefit of human beings and quadruped animals



respectively (407)44. Udgeethaha: (a) The musical portion in the Saama Veda

which the udgaatru sings (101); (b) Omkaara which is a limbof udgeetha (7,9,11,29,36)

45. Udgaatru purushaaha: The Gaatrus or singers whoaccompany the udgaatru (140)

46. Upakurvaanaha, Upakurvaanakaha: The Brahmachaarin ora celibate student who resides in the company of the Guru orpreceptor for the purpose of study, not Naishthika Brahma-chari (176,402,689)

47. Upanishat: (a) The (Wrong or false) knowledge with regardto Atman or the Self (656,657); (b) the text that teaches or

signifies the Aatmajnaana or Self-Knowledge (1) 48. Upaasanam: Dhyaana or meditation (5,7,73,112,200)49. Ekatwa pratyayaha, Ekatawa janaanam: The Intuition or

cognition that Atman or the innermost Self alone is real(181,182,186)

50. Aikaagryam: To establish or steady the mind by directing iton one point, ie. concentrating it (7)

51. Kartru bhoaktru svabhaavavi jnaanam: The knowledge to theeffect that one is of the nature of a doer and enjoyer (4)

52. Karma jnaanaadhi Kritaha: One who is qualified to performthe stipulated karmas and upaasanaas (21)

53. Karma nirapeksham: Without any dependence on karma, ie. Advaita jnaana or Non-dual Intuitive Knowledge (2)

54. Karma sahabhaavi: That which can coexist with karma (4)55. Kashaayaha: The mental defects like Raaga or attachment

and Dwesha hatred etc. (605)56. Kashtaa Gatihi: The low or mean state or condition that

accrues to the common people devoid of karma andupaasanaa, the lives of low creatures etc. (2)

57. Kaarya kaarnatwam: Upaadaana kaarana or material causeand its effect, their relationship (581)

58. Kaarya kaarana paramparaa: The series of the cause of aneffect, the cause of that cause and so on (498)



59. Kaarya karana samghaataha: The conglomeration of thebody and the senses working in tandem (232,474,545,600)

60. Kaivalya samni krishta phalam: The fruit that is close toMoaksha or Liberation, ie. attainment of Brahmaloaka (5)

61. Kriyaa karaka phala bhedaha: The distinctions of Kriyaa oraction, Kaaraka or means of action and its fruit (5,581,595,626)

62. Guru pradhaana bhaavaha: The situation in which one thingis being within its control (467)

63. Granthayaha: The mass of Avidyaa Vaasanas or latentimpressions of ignorance which have sought refuge or whichare imbedded strongly in the heart (604)

64. Chandraloaka pratipathihi: The state that is attained by theKarmis who go by the Dhoomaadi maarga or path ofdarkness (2)

65. Tadvidya samvaadaha: To debate with those who know thatparticular Vidyaa or Knowledge (74)

66. Tapaha: (a) Dhyaana or meditation (187); (b) austerities likeKricchra – chaandraayana etc., Vaanaprastha or the thirdstage of life of living in solitude (176)

67. Teertham: (a) One who is fit to be given the spiritualinstruction (228); (b) the opportune time or situation that isstipulated to be suitable in the scriptures (689)

68. Taimirika dvichandraha: The appearance of two moons to aperson suffering from cataract (179)

69. Tarayee Vidyaa: Veda vidyaa or spiritual science expoundedin the Vedas (187,351,352)

70. Dattam: The Charity that is given away other than that duringthe yajna or sacrifice (407)

71. Drishtam phalam: The fruit of action (karma) accruing in thisworld or the fruit of upaasanaa accruing in this birth (33)

72. Drishti Visheshaha: Each of the distinct assumptions thatbring about refinement to Karmaangas or that which aresubsidiary to Karmas or stipulated rituals (167)

73. Devataaroopam: The Paramaatma swaroopa or essential



89. Paapmaa: (a) The impurities of the forms of Dharma and Adharma (612); (b) having Aasakti or deep interest in Adharma or sinful acts (22,23)

90. Paari plavaaha: The nights during which certain stories have

to be narrated in the Ashwamedha sacrifice (208)91. Paari sheshyam: The logical device that since all else do not

suit it and this one alone has remained (402)92. Punyaloakaha: The meritorious worlds as the fruit that

accrues as a result of performing Dharma to upakurvaana,Brahmachaarin, Grahastha or householder, Vaanaprastha orthe life of a forest – dweller (178,183)

93. Purushaha: (a) The conglomeration of the body and the

senses as a being, or the embodied soul (232,233,264); (b)the Paramaatman or Supreme Self who has filled pervadedeverything (235)

94. Purushaartha siddhihi: (the acquisition of Moaksha orLiberation) which a human being aspires for (2)

95. Poortam: The Karma or religions work of constructing resthouses and water ponds etc. (407)

96. Prajaapatihi: Viraat purusha, Kashyapa (108,647,652,659,671)

97. Pranavaha: Omkaara, Brahman (177,178)98. Pratimaa: The idols of deities like Vishnu etc. (552)99. Pratishiddhasevaa: To perform a Karma or act that is

prohibited by the Shaastra or scripture (182)100. Pratyakshaadi pramaanaani: The Pramaanas or valid means

of cognition like Pratyaksha (perception), Anumaana(inference), Upamaana (illustration), Shabda (well- wisher’s word) etc. (259)

101. Pratyagaatmaa: The Atman or Self who exists innermost inall living beings (674)

102. Pratyavaayaha: The defect that entails if one does notperform the stipulated Karma (181)

103. Pradhaanam: The cause that Saankhyans have imagined forthe world of duality (456)



104. Pramaanaprameya buddhihi: The sense that ‘This is thevalid means of cognition’ and ‘This is the object that iscognized’ (129)

105. Pravrilta phalam: (Karma) that has begun to yield its fruit

(529)106. Praana karana samghaataha: (the subtle body) which is the

conglomeration of Praana or the vital force and theinstruments of action and knowledge (504)

107. Praana vijnaana: To do upaasanaa or meditation onudgeetha as Praana (32)

108. Praana sambandhaha: The relationship of the means ofknowledge (which is the cause for Atman to be called

‘Jeeva’) – (405)109. Praayashchittam: The Karma done to get rid of or atone for

sin (529)110. Bahishpavamaanam: The singing of nine Riks that are

produced by the three ‘Trich’ suffixes of ‘upaasyai Gaayata’‘Davidyutatna’ and ‘Pavaswa’, a particular Saama Stootra(104)

111. Brihat: One particular Saama (‘Twaamidihavaamahe’Rig veda 6-46-1) – (153)

112. Brahma: (a) Paramaatman or the Supreme Self (345); (b)the Hiranyagarbha who exists in Satyloaka (345)

113. Brahmadrishtihi: To assume that one is Brahman, the Non-dual Absolute Reality (277,306)

114. Brahma pratipathihi: The attainment of Brahman (2)115. Brahmaloakaha: The world wherein the Brahman exists

(627,628,633)116. Brahma vijnaanam, Brahma vidyaa: Upaasanaa or

meditation (227,229,275)117. Brahmavid: The upaasaka who has attained Saakshaatkaara

or materialization of the deity (226,275,323,339,345)118. Brahma samsthaha: One who is engrossed or established in

Brahman, the Absolute Reality, one who contemplates onPraanava or Omkaara (176,178,179)



119. Brahma hatyaa: Killing of Brahman or the Reality ie. Totallyignorance the search of Brahman which entails or causesmany births (410)

120. Brahmaadi stambaparyantam: (the world of duality)

Beginning from the four – headed Creator – aspect of theLord up to immovable objects (584)

121. Bhaktihi: A limb of Saama Veda, prastaava, udgeetha etc.(7,106,133,135,136)

122. Bhikshaa charanam: The Sannyaasin or recluse begging foralms (181)

123. Bhikshukaha: A Sannyaasin or monk (182)124. Bhoota maatraa samsargaha: Relationship with the bodies of

the creatures (463)125. Bhootaam: The creatures (461)126. Manava vijnaane: To discriminate, to acquire the experience

(594,601)127. Mumuksham: One who has the aspiration for Liberation

(526)128. Moakshaha: The ultimate goal of all human existence called

‘Parama Purushaartha’ (3,410) 129. Yajnaayajneeyam: One Saama (yajnaa yajnaavoa…Rig

Veda 6-48-1) – (163)130. Yamani yamaadihi: The Dharmas or spiritual practices of a

Sannyaasin to acquire control over the senses and the mind(182)

131. Yoagee: An upaasaka or meditator (224,651)132. Yoageeshwaraha: One who has established himself in

contemplating on Brahman or the Absolute Reality (548)133. Rathantaram: A kind of Saama (Abhitwaa Shoora – Rig

Veda 7-32-22) - (149)134. Rasaadikramaha: The transformation of food into essence,

blood, flesh etc. in that order (501)135. Rahasyam: Vidyaa or Self – knowledge, upaasanaa and

Jnaana (5,346)136. Raajanam: A kind of Saama (Tadidaasa Bhuvanesha – Rig



Veda 10-120) – (165)137. Revatyaha: A mind of Saama (Revateernaha Sadhamaade –

Rig Veda 1-30-13) – (161)138. Lakshya mukteshuhu: The arrow released after aiming its at

its target (529)139. Vastwaa kritihi: The genus or commonality of a substance

(452)140. Vaakya pramaanam: The Pramaana or valid means of the

form of the Shruti sentence (541)141. Vaachaarambhaanam: (Kaarya or an effect) which can be

mentioned merely by speech (235,447,468)142. Vaamadevyam: A Kind of Saama (‘Kayaanashchitra

Aabhuvat’-Rig Veda 4-31-1) – (151)143. Vikaaraha: Kaarya or an effect (ie. Anaatman or not-Self),

(235,447,465,468,471,611)144. Vikaaraanrita jeevaatma vijnaanam: The knowledge that

Jeevatma is kaarya or an effect as also false (541)145. Vijijnaasitavyal: (the upaasya or object of meditation or

Jneya or object to be known) that object which has to bebrought within one’s experience (607,608,646,648)

146. Vijnaptisvabhaava: (the Light of Atman or Self) who isChaitanyswaroopa or of the essential nature of pureconsciousness (623)

147. Vidyaa: (a) Upaasanaa or meditation (2,16,228,268,274,297,334,386); (b) Jnaana or Intuitive knowledge (443,604,608)

148. Vidyaa kriyaashakti Sammooorcchi taatmaa: Praana inwhom both Jnaana Shakti and Kriyaa Shakti are combined(680)

149. Vidyaa Vidyaa pratyayou: A pratyaya or concept of the

nature of determination of the essential nature of the Self asalso the Mithyaa pratyaya or misconception with regard to

Atman or the Self (179)150. Vidyaa sampradaana nyaayaha: The manner or method of

instructing the secret of the Intuitive knowledge of the Self(419)



151. Vipareeta grahanam, vipareetaadhigamaha: To knowerroneously, wrongly (452,648,652,654,655)

152. Viraat: (a) Prajaapati Brahman (227); (b) Annam or food(108)

153. Vishnvaadi buddhihi: The sense of Vishnu and such otherdeities in idols, pictures etc. (542,552)

154. Vedaanta pramaanam: The Pramaana or valid means of theform of the Shruti sentence (185)

155. Vedooktam Paari vraajyam: Sannyaasa that is stipulated inthe scriptures (184)

156. Vainaashikaaha, Mahaavinaashikaaha: Those whopropound that no vastu or entity exists in the Absolute sense

(451,453)157. Vairaajasaama: A kind of Saama (‘Pibaa Soamamindra

madatu twa’ – Rig Veda 1-130-2) – (108,150)158. Vairoopam: A kind of Saama (‘yadyaava Indrate Shatam’ –

Rig Veda 8-70-5) – (155)159. Vaisheshikaaha: The followers of the Vaisheshika school of

philosophy who propound that a genus called ‘Sat’ or realityexists (450)

160. Vaishwa davyam: A kind of Saama (‘Pramitraay Praarymne’ – Rig Veda 8-101-5) – (108)

161. Vyaaakrita: (the world of duality) manifested as names andforms (466,467)

162. Vyaavahaarikam: That which appears to be real in theempirical transactions (611)

163. Vyaavritha nurittee: Anvaya (agreement) and vyatireka(contrariety) – (433)

164. Shakvaryaha: A kind of Saama (Proashwasamad

Purourotham’ – Rig Veda 10-133-1) – (159)165. Shareeraatma bhaavanaa: To assume or reckon the body

itself to be one’s Self (623) 166. Shastrarthaha: The topic that is purported to be expounded

by the scripture (584)167. Shuddhasattwam: The inner instrument (mind) devoid of all



impurities (612,626,670)168. Shrutaartha parityaagaha: To discard or ignore the topic that

is mentioned in the scripture (460)169. Saguna brahmoapaasakaha: One who mediator on Kaarya

brahma endowed with certain special attributes (405)170. Sat, Sadantmaa, Sadbrahmaatmaa: Brahman of the

essential nature of Pure Being (526,527,533)171. Satyam Brahma puram: The Absolute citadel of Brahman,

ie. Brahman, the Absolute Reality alone (611)172. Satsatyaadritee yaatma vijnaanam: The Intuitive knowledge

that the Non-dual Reality that is of the nature of Pure Beingand Absolutely Real Itself am I (541)

173. Sadaatma bhaavaha: The identification of the type – ‘I ammyself the Supreme Self alone which is Sadraoopa or PureBeing (542)

174. Satsampothihi: To become one with the Supreme Self of theessential nature of Pure Being (527,528,536)

175. Samasta saama: The total Saama that is to be meditatedupon by dividing either as five or seven (111,112)

176. Sarvaikatwami: To become with everything (679)177. Savijnaanataa: To be associated with the waking knowledge

(413)178. Saankhayaaha: Those persons who acknowledge the

Saankhyan philosophy; although they accept that theobjective phenomena are real, they have adopted Paarivraajya or the life style of a wandering monk; although theyacknowledge the validity or authority of the Shruti orscripture, they propound that the insentient Pradhaana isitself the cause of the world (185,456)

179. Samabhaktayaha: The various divisions of the Saama thatare to be brought about for the sake of meditation, (refer toBha - 112 to 167)

180. Svam Roopam: The essential nature of Self which isone’s own essence of Being (623)

181. Svapvaadi pratyayaha: The concepts like the dream etc.



which appear to be real tentatively (180)182. Svasam Vedyataa, Svaatma pratyaksham: That which is

within the purview of one’s own experience (646,656) 183. Svawaamitwa bheda buddhihi: The distinctive sense of the

type – ‘I’ and ‘mine’ (181) 184. Svaaraajyam: Mukti or Liberation, independence

(256,546,601)185. Haardaakaashaha: Brahman called ‘Aakaasha or empty

space residing in the heart’ (238) 186. Hinkaaraha: A kind of Stoatra (104)187. Hiranyagarbha: Aparabrahman or the lower Brahman which

exists in Satya loaka (227,247,688)

Brahma Sootra Bhaashya (Part I)

1. Akaarya karanaha: (Parameshwara or the Lord creator)devoid of the body and the senses (65,189)

2. Agatikaa Gatihi: Since no alternative is known, that which is

to be imagined, assumed (256)3. Agnihi: (a) Fire (208,209); ‘fire is hot’ – thus it is an illustra-

tion for samyajjnaana or correct knowledge (429); (b) a deity(208,209); (c) Paramaatman or the Supreme Self (203)

4. Agnihoatradeeni: The rituals (Karmas) which are stipulatedin the Vadas like Agnihoatra etc. (14,39)

5. Achetana: The insentient materials like stone, send whichhave no ability to cognize (since Paramaanu or microscopic

atom, Pradhaana etc. are Anaatman or not Self they are Achetana or insentient) – (67,73)6. Ajaavi paalaaha: The shepherd who tends the sheep, one

who is ignorant of the Shaastra jnaana or scripturalknowledge (59)



7. Anavaha: The microscopic atoms of matter which thevaisheshikas (one of the indigenous systems of philosophy)have assumed to be the cause of the world (5,26)

8. Animaadyaishwaryam: The eight kinds of Siddhis or magical

powers like becoming too small, becoming too light etc.(188,283)

9. Atasminstadbuddhihi: Assuming one to be that which it isnot, false notion (misconception, or Adhyaasa) – (8)

10. Ateetaanaagata vijnaanam: The pratyaksha jnaana orperceptual knowledge of a past event as also of a futureoccurrence, the perceptual knowledge that yogins acquire(69)

11. Ateendriya: Beyond the purview of the senses, impercep-tible to the senses, beyond the ambit of percepts(402)

12. Adrishta: (a) The fruit or result that accrues in due course oftime or in other worlds (40); (b) that which is Parooksha orindirect or circuitous, that which has to be knowledgeinference (409)

13. Adviteeya: (Brahman) which has nothing second to It, Non-dual (448,458)

14. Adhikaaraha: (a) The beginning of a chapter, a chapter(11,103); (b) the suitable qualification for Anushthaana orpractice or Jnaana or Intuitive knowledge (279,281)

15. Adhikaaritaaratamyam: The distinctions in requisitequalifications found among the qualified students (42)

16. Adhikritaa dhikaaraha: The existence of a qualification for aperson who is qualified for one particular practice in anotherpractice (12)

17. Adhidaiva, Adhivaivata: That which concerns the sun etc.who are deities (112,188)

18. Adhibhoota: That which concerns the primordial elementslike Prithivi or earth etc. (188)

19. Adhishthaanam: Aashraya or support, the body which is thesubstrate for Bhoaga or enjoyment (5)



20. Addishthatru, Adhykshaha: (kartu or agent of action,yajamaana or owner, Devata or deity etc.) who rule over orsupervise over (176,302)

21. Addyaatma: (a) concerning Atman or the Self (139,407); (b)

that which is within the body (102,188)22. Adyaatmaadi bhedabhinna: That which is divided into

Adhyaatama, Adhibhoota and Adhidaiva (260)23. Adhvaa: The three periods of time like the past, the future

and the present (428)24. Ananyasheshaha: (Paramaatman) who is not dependent

upon any other thing (54)25. Anantaha: (a) (adhyaasa or misconception) which does not

end in time (9); (b) (Brahman) which is devoid of division ordistinctions (119,366)

26. Anaatmaa: (a) That which is not Atman or the Self, thatwhich is imagined or misconceived in Atman (3,83); (b) thatwhich is not the Swaroopa or essential nature of Being (450)

27. Anaadihi: (a) That which not known as to when it began(Adhyaasa or misconception) (9); (b) the relationshipbetween the Jeeva’s body and Dharmas or innate qualities(58); (c) Samsaara (293,474)

28. Anubhaavaha: The cognition or Intuitive Experience thataccrues by virtue of the valid means of Vedanta (28,404)

29. Anumaanam: (a) The Pramaana or valid means ofknowledge by which an indirect object is determined on thebasis of significant mark which is Pratyaksha or perceptible,ie. inference (27,28); (b) logic that is unopposed to Vedanta(28,418); (c) Pradhaana of the Saankhyans which is knownfrom Anumaana Pramaana (105,226); (d) Smriti (287); (e)

a significant mark (208)30. Anumaanagamya, Tarkaava gaahya: That which is possible

to be known from Anumaana or inference (396,469)31. Anushthaanam: (Karma or ritual) that is to be performed (19)32. Anusandhaanam: Snvaranaa or memory (294)33. Anuvaadaha, Anvaakhyaanam: To mention that itself which



is established by a different Pramaana (303,327)34. Anritam, Asatyam: A false appearance (1,8)35. Anritaaksharam: A letter as a script – not the real Akshara or

indestructible entity expounded by the Shabda or the

scriptural texts (437)36. Anaavarana Jnaana: The Nitya jnaana or eternal Intuitive

knowledge devoid of any cover (70)37. Anekashareera yoagaha: (yogins) obtaining many bodies

(283)38. Anekarasa, Anekaatmaka: A thing having manifold internal

distinctions, that which is made of parts (66,72)39. Antah karanam: The internal instrument, of thought – forms

like mind, intellect etc. (8,174)40. Antardhaanaadi kriyaa: The Kriyaa or action of becoming

invisible etc. (283)41. Antaryaamee: Paramaatman or the Supreme Self who exists

innermost in everything and administers, rules (116,195)42. Antya Pramaanam: The Shaastra pramaana or valid means

of the scriptures which bring about the end of all Pramaanavyavahaara or empirical transactions involving valid meansof knowledge (438)

43. Andha goalaangoala nyaayaha: A blind man making keenefforts to begotiate by catching hold tightly a bull’s tail (79)

44. Andhaparampara: The born blind people communicating withone another (58)

45. Annamayaadi Roashaaha, Shareeraadi Roashaaha: The fivesheaths of Annamaya, Praanamaya, Nanoamaya,vijnaanamaya and Aanandamaya which have hidden theparamaatman (107,366)

46. Anvaya vyatirekou: If that thing exists then this exists, if notthis also does not exists (59.,414)

47. Aparam Brahma: Brahman which is meditated upon(248,249)

48. Aparicchinna: Devoid of any measure (148)49. Apourusheya: (Veda) which is not composed by any human



be fit to practice or pursue it , to be well-versed in topics ofkarma, to be unopposed to karma believing that karmashould not be performed – (281,305)

64. Ardhajarateeyam: The opinion of cooking half the portion of

a hen and keeping the other half for laying the eggs (107,168)

65. Aloukika: That which is not familiar or popular with thecommon people, that which is established by the scripture(Shaastra siddha) (like yoopa etc.) – (39)

66. Avagata brahmaatma bhaavaha: One who has attained theIntuitive Experience to the effect that – ‘Brahman is my ownSwaroopa or essential nature of Being’ – (57,60)

67. Avagatihi: Jnaana or Intuitive knowledge of the nature ofPhala or fruit (ie. that Jnaana which is the cause forMoaksha and which is brought about by the Shaastra) – (14,18)

68. Avagati saadhanaani: Shravana, Manana, Nididhyaasanaand Vedaanu vachana or scriptural statements etc. (438)

69. Avanihi: Bhoomi or earth (an illustration for upasamhaaraKaarana) – (398)

70. Avasthaaha: (a) The three states of Consciousness viz.waking, dream and deep sleep, the states like srishti orcreation etc. (424); (b) any particular state of being (435)

71. Avaantara vaakyam: Within one sentence another sentencebeing there to signify its own purport (303)

72. Avikaaraha: That which is not a mutation (Avyaakrita ie.unmanifested potency of the world), (Parameshwara or theSupreme Lord) devoid of any change or mutation – (201)

73. Avidyaa: (a) Adhyaasa or misconception, to assume Atman

or the Self and Anaatman or not-Self to be each other out ofdelusion (4,5); (b) to imagine duality (264)

74. Avidyaa kalpita: (a) (the distinction or Samsaaritwa) thatappears owing to the Bhraanti or delusion of Avidyaa orignorance (47); (b) an embodied soul (104); (c) thedistinctions of Jeevas or souls (269); (d) the empirical



transactions of names and forms (440,464); (e) thedistinctions of Brahmans forms (464,469)

75. Avidyaa Kaama Karmaani Avidyaadyanarthaha: Avidyaa,Kaama or desire that is born out of it, Karma or action that is

born out of that kaama – such a catastrophe of Samsaara ortransmigratory existence (18,185)

76. Avidyaa Krita: (a) That which is made up of Avidyaa or thatwhich appears owing to Avidyaa (Martyatwa or mortality) – (185); (b) Kaarya prapancha or the effect of the world (223);(c) Bhootendriya Maatras (386); (d) names and forms (440)

77. Avidyaa griheeta: That which is assumed to be Atman or theSelf owing to Avidyaa (ie. Mithyaatma or not-Self) – (49)

78. Avidyaatmaka: (a) Of the essential nature of Avidyaa, thatwhich appears owing to Avidyaa (Naamaroopa beejashekti)(339); (b) the adjuncts of names and forms (440)

79. Avidyaadihi: The triad of Avidyaa, kaama and Karma or thedefects like Avidyaa, Raaga or attachment, Dwesha orhatred, Bhaya or fear, Moaha or delusion etc. (18,42)

80. Avidyaadhyaaroopita: Conjured up by Avidyaa (Kaarya oreffect and its intrinsic qualities) – (423)

81. Avidyaa nivrithi phalam: The fruit of Vidyaa or Intuitiveknowledge which sublets Avidyaa (45)

82. Avidyaa pratya pasthaapita: (a) That which is projected by Avidyaa that which is Bhraanti siddha or established byvirtue of delusion (kaarya karanas or body and senses).(195); (b) Jeevaroopa (268); (c) names and forms (388,440);(d) Sathwa or psyche (175)

83. Avidyaa vasthaa: The state of ignorance (91)84. Avidyaa vishayaha: The objects that appear only in the

Avidyaa drishti or viewpoint of ignorance (175,195)85. Avyakta: (a) That which is not manifested (Beeja shakti or

potential seed form) – (339); (b) the body (338); (c) Maayaaor magical power of the Lord which cannot be stated eitheras Eshwara’s essential nature or not (339); (d) Avidyaawhich without being itself manifested is carrying on the



empirical transactions of the Jeeva (340)86. Avyaakrita: (names and forms) which have not got manifest-

ted distinctively (201,357)87. Ashta kaadismritihi: The Smriti text which stipulates the

yoaga or sacrifice that is to be performed during Ashtami; inJaimini Sootra 1-3-10 it has been stated that this is thePramaana or valid means although the original Shruti doesnot exist to this effect (an illustration for Yoga Smriti) – (406)

88. Ashareerataa, Ashareeratwam: Mukti in which there doesnot exist any body in the Absolute sense (42,58)

89. Asamhata: (Atman) who is of the essential nature of notbeing associated with any other thing, nor does it exist for

the sake of another (66,72)90. Asamaani: Stones having various values (this is an

illustration to assert that Brahman should necessarily havewonderful power) – (457)

91. Asanga: (Atman) who does not have any touch or associa-tion with any other thing (5,269)

92. Asat (a) (Avyaakrita Naama Roopa or unmanifested namesand forms) which appears as if it does not exist (445); (b)Shoorya or void devoid of Atman or Self) – (368)

93. Asat kaaryavaada: Theory of Vaisheshikas and Buddhiststhat the kaarya or effect does not exist before birth (424,446)

94. Asatya: That which is not Paramaartha or the AbsoluteReality, a false appearance (437)

95. Asmat pratyaya goachara, Asmat pratyaya Vishayaha: Thatwhich is the object for the ‘I’ concept (ie. Atman) – (1,3)

96. Aham pratyaya Vishayaha: That which is object for the ‘I’concept (Kalpitaatma or imagined self, not Saakshi or

Witnessing Consciousness) – (49,54)97. Aham pratyaya: Jeeva who is the supporting object for the

concept of ‘I’, ‘Aham kartru (ie. I am the doer); not the Atmanor Self who is of the nature of Saakshi who is mentioned inVedanta (8,49)

98. Aheyaa nupaadya, Heyoa paadeyarahita: (Atman vastu or



Entity of the Self) who is neither to be discarded nor to beacquired (34,51)

99. Aakaashaha: (a) An illustration to assert that though it is notperceptible, in it (ie. empty space) people misconceive (3);

(b) though it is one and the same, the distinctive transactionlike pot-space, pitcher-space or divisions may exist in it(71,432); (c) this is called ‘Aakaaha Ghataa kasha nyaaya(an illustration for Jeeveshwara Vibhaaga or division ofJeeva and Eshwara) – (456)

100. Aakritihi: Saamaanya or genus, not an individual or aparticular (286)

101. Aachaaryaha: Preceptors who instruct the scriptures, like

Baadaraayana, Goutama etc. (45,215)102. Aagamaha: Vedanta Shaastra or spiritual science of

Vedanta (416,428)103. Aagamaanusaaree Tarkaha: The correct logic or reasoning

that is in consonance with Vedanta (429)104. Aagamaarthaha, Aagamagamyaarthaha: That thing which

can be known from the Shruti or upanishad and which isinaccessible to Tarka or logic (427,470)

105. Aajaanasiddha: Those who are established even as they areborn (ie. Deities) – (283)

106. Aatman: (a) One’s Self Paramaatman who is the essentialnature of Being of everyone (5,7); (b) Jeeva, Vijnaanaatma(170,465)

107. Aatmaanaatma vivekaha: To know or cognize distinctively Anaatman or not Self and Atman or the Self (59)

108. Aatmaikatwam: The truth that Atman or the Self is one andone only (9,269)

109. Aatyantika purushaarthaha: The Purushaartha or goal ofhuman existence which has no end, the Nitya Moaksha orEternal Liberation which is quite distinct from DharmaarthaSaadhanas or practical means for attaining religionsobjective (32)

110. Aatyantikoa Moakshaha: The Paramaartha Moaksha or



Liberation in the Absolute sense which is endless (322)111. Aadarshaha: The metallic mirror which shines and reflects

when rubbed clean (an illustration for Samskaarya or thatwhich can be refined) – (49)

112. Aadikartaa: (Eshwara) who is the Kartru or agent of creationof the entire universe, not the Jeeva roopa kartrus or agentof action of the forms of Jeevas (390)

113. Aadi surgaha: The first creation, Eshwara Himself broughtabout the first creation (369)

114. Aanu maanikam: (Pradhaana) that has to be established tobe the cause (of the world) by means of Anumaana orinference (226,334)

115. Aapya: That which has to be acquired afresh just like a siteof land etc. (one of the four kinds of the fruits of action) – (48)

116. Aarsham Jnaanam, Aarsham Darshanam: The IntuitiveKnowledge signified by the Shaastraic viewpoint thataccrues to the Rishis or sages (140,400)

117. Aalambanam: Vishaya or object that alone is to bemeditated upon as Brahman (Omkaara) – (252)

118. Itaretaraa dhyaasaha: To erroneously conceive ormisconceive Atman and Anaatman mutually each to be theother (5)

119. Itaretaraa shrayatwam: The defect of Anyoanyaashraya oreach depending on the other for being established; ie.between two things only if one is established the other getsestablished (58)

120. Inadraha: (a) The deity that instructs Aatma Vidyaa or Self-Knowledge to Pratardana (138,140); (b) the deity that takes

part in yaaga or sacrifice (282); (c) the name of a personwho has attained to a high position like the word ‘Senaapati’or Commander of the Army etc. (286)

121. Indriyaani: Sense organs like ears, eyes etc. needed forperceptual knowledge (Pratyaksha) – (5,20)

122. Indriyaavishaya: The object that cannot be perceptible to the



sense – organs (Brahman) – (29)123. Ihaamutraartha Bhoaga viraagaha: Vairaagya or sense of

renunciation in experiencing the objects of this world or ofthe other world (13)

124. Eshitreeshitavye: One who rules over and that which is ruledover (440)

125. Eshwaraha: (a) (Paramaatma) who is birth the Lord who rrules over and Svataatra or independent (26,69); (b) strongone (294,390)

126. Eshwara geetaha: The Verses of Bhagavad geeta (445)127. Eshwara samsaari bhedaha: The distinction of the type –

‘This is Eshwara, the Lord’, ‘These are Jeevas’ (71)

128. Eshwaraashraashraya: (Shakti or power, Avyaakrita) whichis resting or depending on Paramaatman (201)

129. Uttaraha Panthaaha: The northern path that is taken by theupaasakas, Dwayaana (42)

130. Utpaadyaha: That which is to be produced (like an earthenpot etc.), one among the four types of effects of Karma (48)

131. Upakaranam: (a) A means or instrument which helps (20);(b) that which is within the control of another (411)

132. Upakramaha: That which is at the beginning of a sentence (ahallmark of the ultimate purport or Taatparya) – (120,258)

133. Upakramaapasamhaarou: The Beginning of the sentenceand its end; the fact that one and the same topic exists at thebeginning and the end of the chapter is a hallmark o theultimate purport (142,144)

134. Upachaaraha: To call something in a secondary sense(Gouna) – (73)

135. Upamaanaapameya Bhaavaha: To compare each other

(256)136. Upaadaana Kaaranam: That cause which alone if assumed

the effect comes into being, ie. material cause (390,291)137. Upaadaanam: (a) The cause for happiness and grief (426);

(b) that which has to be accepted as the ultimate purport of asentence (150)



138. Upaadhijanita visheshaha: First in itself there being nospecial attribute, that vishesha or special feature orcharacteristic that has been caused in a thing owing to anadjunct (626)

139. Upaadhi nimitta, Upaadhi kalpita: (a) The distinction causedowing to the adjunct (357); (b) division (432); (c) Jeevaroopa (264)

140. Upaadhidvayam: (a) The two adjuncts of a Jeeva, viz. themental concepts of the waking and their latent impressions(85); (b) the two adjuncts of Brahman, viz. Praana dharmaand Prajnaa dharma (144)

141. Upaadhi paricchinna: (a) Jeeva who is conditioned by

adjuncts (257); (b) Jeeva’s Jnaana or Knowledge (198,227) 142. Upaadhi visheshasambandhaha: The relationship of each

one of the adjunct that gives rise to the imagination of aspecial attribute in Brahman (128)

143. Upaadhya vivekataa: The failure to distinguish owing to theadjunct (456)

144. Upaadhyaayaha: One who teaches, ie. a teacher orpreceptor (203)

145. Upaasanaadi kriyaa: The action like doing Dhyaana ormeditation, Prapancha vilayana or disso luring the world (35)

146. Upaasanaa vidhi sheshatwam: In a sentence that stipulatesupaasanaa or meditations that which is subsidiary toupaasanaa (38)

147. Ubhaya roopa shareeraabhi maanaha: The Abhimaana oridentification with Jaagraddeha or the waking body and theVaasanaadeha or subtle body of the dream of the nature ofVaasanaa or latent impression (270)

148. Dosharadeeni: The desert or barren land etc. that is thesubstrate for the mirage water, (an illustration to affirm thatthe thing that is superimposed is not distinct from thesubstrate for it) – (434)

149. Ekatwa vijnaanam: The cognition that Atman is one and on ealone, ie. Non-dual (38)



150. Ekarasaha: Of one and the same Kind, devoid of oliffereat orvarious species, not manifold (223)

151. Ekavaakyataa: Everything signifying one and the same topicor object as the ultimate purpose not rendering to become

two sentences having different or various ultimate purports(343,367)

152. Ekaatmakaha: That which is one and the same, that whichdoes not have parts within itself (66)

153. Aitihyam: (the word) that indicates what common peoplebelieve in the manner – ‘It is like this, it seems’ (409)

154. Aishwaryayanga: To be endowed with great powers(285,302)

155. Oudaaseenyam: Indifferent attitude, to be quiet with thesense that a particular thing is not to be done (56)

156. Oupnishadam Darshanam, Oupanishadam Jnaanam: The Aatmaikatwa jnaana or the cognition of the Non-dual Selfthat is taught in the Upanishads (425,429)

157. Oupanishadaha Purushaha: The Saakshiroopa Purusha orSelf of the essential nature of Witnessing PureConsciousness who can be known exclusively from theUpanishads (54,201)

158. Oupachaarika: The word that is mentioned in a secondarysense (Gounaartha) When the predominant sense(Mukhyaartha) does not suit (73,74)

159. Kapaalaadeeni: The pieces of a clay pot etc. which are thecause for the effect like the clay pot etc. (ie. if the effectdoes not exist in the beginning and if the effect is said to beborn then it amounts to saying that the cause is born only) – (449)

160. Kartavyam, Kaaryam: That which has perforce to be done, inthe doctrine of people who maintain that even after Jnaanaaccrues there remains a thing to be done that work whichhas remained to be done (28,40)

161. Kartavyasheshaha: That thing or object which is subsidiaryto that which has to be done (43)



162. Kartavya vidhyanu praveshaha: That object which isassociated with the injunction of a thing to be performed(41,57)

163. Kartaa Bhoaktaa: A Samsaari who does something and

enjoys (20)164. Kartru bhoaktru samyukham: (the world) which is full of

Jeevas who are the agents of action and enjoyers (24)165. Kartrutwa bhoaktrutwa pravartakaha: (Adhyaasa or

misconception) which engenders the Jeeva’s Dharmas orintrinsic qualities of the type – ‘I will do this and experience,enjoy this’ – (9)

166. Karma: (a) The actions or rituals that are stipulated as

injunctions in the scriptures (12,35); (b) Dharma and Adharma, ie. do’s and don’ts (371,373); (c) Karma kaarakaor the agent which brings about the action (16,17); (d) theworld (373); (e) the moving faculty (373); (f) Kriya phala orfruit of action (373)

167. Karma samavaa yitwam, Kriyaa samavaayaha: That whichConcerns Karma or a ritual (35,58)

168. Karma samriddhihi: The karma that is performed becominggreater in efficacy or strength (91)

189. Karmaanga samskaaraha: The Samskaara or refinementwhich removes the defect in a thing needed for a Karma orwhich engenders a quality (46)

170. Kalpanaa laaghvam: Which imagining, to do it lightly or in aninferior manner (290)

171. Kaanaadaaha: Vaisheshikas, ie. the followers of sageKanaada (64)

172. Kaaraka Vyaapaaraha: The function of a material or

implement that produces on effect (449,450)173. Kaaranam: (a) The Saadhana or practical means needed to

produce an action or effect (30,450); Pramaana or validmeans (33); (c) Nimitta kaarana or efficient cause (401,416)

174. Kaaryam: (a) The usage of this word to mean ‘Kartavyam’ie. that which is to be done, a duty, that which should



perforce be done (44,47); the Phala or fruit, result that isborn out of a cause (29,126)

175. Kaarya karanaani: The body and the senses (65,159)176. Kaarya karanaa dhayakshaha, Kaarya karanaa dhipaha:

(Jeeva) who is the lord of the body and the senses (141,147)177. Kaarya karana samghaataha: The conglomeration of the

body and the senses which exist for the benefit of the Jeeva(139,140)

178. Kaarya kaarana bhaavaha, Kaarya kaarane: To be mutuallythe cause and the effect between two things (385,390)

179. Kaarya Kaaranaa nyatwam: The effect and the cause beingnon-different, the effect being nothing other than the cause

(392,418)180. Kaary vidhi prayukta: (Brahman) who is associated with the

Vidhi or injunction which says that a particular thing hasperforce to be done (40)

181. Kaaryaa nupraveshaha: To be always devoted, dedicatedto one’s duty (47)

182. Kaalatraayam: The three periods of time, viz. past, presentand future (which are not existent in Brahman) (43)

183. Kaalpanika bhedaha: The distinctions misconceived owing to Avidyaa (256)

184. Kinchijna: One with a little knowledge (68)185. Kulaalasuvarna Kaaraadayaha, Kulaalaadayaha: A potter, a

goldsmith etc. (they are the efficient causes with regard to apot, gold ornaments etc. (389,390)

186. Kootastha: That which remains as it is without undergoingany change or transformation whatsoever (Brahman) – (430,440)

187. Kootasthanitya: (Brahman, Moaksha) which remain alwaysas they are without undergoing any change or transformation(43,54)

188. Keshaaha: The hair on the head (am illustration to show thisas the object for the cognition of the type – ‘Those alone arethese’) – (289)



189. Kevalavastu vaadee: (Veda vachana or Vedic statement)which signifies a mere Vastu or entity unrelated to anyKriyaa or action (53)

190. Kevalastarkaha: Tarka or logic, reasoning that is devoid of

valid means of evidence and which is imagined by onewithout others mentioning it (418,463)

191. Krama muktihi: A Mukti or Release that does not accrueimmediately and which accrues to those who have gone tobrahmaloaka by mean of upaasanaa or meditation as aresult of Jnaana (91,252)

192. Kriyaa: A rite or ritual which is a Shaastraic transaction orprocedure having distinctions of being mental o speech, of

the body (35,47)193. Kriyaa nupraveshaha, Kriyaa samavaayaha: To be

associated with a rite or ritual, to be concerning a rite orritual (50,58)

194. Kriyaa kaaraka phalaani, Kriyaa kaarakaadi: Kriyaa, to carryit out materials needed and its fruit – all three (38,288)

195. Kshana bhanga vaadaha: The Buddhishi doctrine that thevastu or entity gets destroyed at every moment of time (450)

196. Ksheeram: Milk (an illustration for an object which is effectedwithout desiderating any valid means of action) (459)

197. Kshuratai kshnyam: The sharp edge of a razor (if it is used tostrike against a stone, it become blunted without breaking it;an illustration to affirm that Lingas or distinctive marks orqualities are rendered worthless with regard to Jnaana orIntuitive knowledge) – (51)

198. Kshetrajnaha: Jeeva who cognizes the kshetra (body) – (168,169)

199. Kshetrajna paramaa tmaikyam: The identity or unity of Jeevaand Eshwara (488)

200. Guna pradhaana bhaavaha: Between two objects one beingdepended upon the other and the other being predominant(410)

201. Guna vaadaha: The opinion that if a thing is having an



ultimate purport opposed to a different Pramaana or validmeans, then the Artha vaada or secondary thing should beassumed to be Gouna or subsidiary (303)

102. Guna visheshasambandham: (Brahman) having a relation-

ship with a particular known quality (128)103. Gunaaha: (a) For the purpose of upaasanaa or meditation

the Dharmas or qualities of names and forms that aresuperimposed upon Paramaatman or the Supreme Self(91,151); (b) the three qualities of Sattwa, Rajas and Tamasthat are acknowledged by the Saankhyans (43,344): (c)good Dharmas or intrinsic qualities are not defects (49)

204. Guhaa: The body or the heart which Brahman has entered

into (169,171)205. Goardviteeyaha: A companion to an ox, the partner ox, (am

illustration to say that a number suits only object havingsimilar behavior) – (170)

206. Gounatwam: A usage for name sake by virtue of a similarityof the qualities (59,76)

207. Ghata karaka guhaadhyapaadhihi: (Aakaasha or emptyspace) which has adjuncts like a pot, a pitcher, a cave etc.(71)

208. Ghata karaka dyaakaashaha: The empty space that existsin a pot, a pitcher etc. (158)

209. Ghata ruchakaadayaha: A pot, a golden necklace etc.(substances that are produced) – (389,398)

210. Ghataadicchidraani: The holes in a pot etc. (an example forthe imagined distinctions in empty space) – (232)

211. Ghataa kaashaha: The space within a pot (an illustration fora distinction being brought about owing to an adjunct) – (

104,195)212. Chandana Kimpaa kaadayaha: Trees like sandalwood, Kim

paaka etc. (an illustration to say that from one and the samecause queer effects may be brought about) – (457)

213. Chandraha: Moon (appearing to be two owing to a defect inthe sight) (an illustration for Adhyaasa or misconception) –



(2)214. Charaachara beejam: (Brahman) which is the cause for the

movable beings and immovable things (126)215. Chitta samaadhaanam: To quieter the mind, upaasanaa

(131)216. Chittoa paadhivishesha taaratamyam: The distinctions of

the respective minds and the respective upaadhis (ie. thecause for the manifestation of Atman) – (91)

217. Chidaatmaka, Chidroopa, (Paramaatman) who is of the veryessence of Jnaana or Intuitive knowledge (1,160)

218. Chetana: That which imbued with- Consciousness which iscognitive (69,160)

219. Chetana Kaarana vaadaha: The theory that consciousnessalone is the cause for the world (Vedanta vaada) – (454)

220. Chetana kaarana vaadinaha: (Upanishads) which expoundthat Pure Consciousness alone is the cause of the world (89)

221. Chetana kaaranaavagatihi: The certainty, conviction thatPure consciousness alone is the cause of the world (87)

222. Chetanaavan: (Devata or deity) endowed with Pureconsciousness (302)

223. Chetanaa chetana vibhaagaha, Chetanaa chetanapravibhaagaha: The distinctions of having PureConsciousness and not having It (411,412)

224. Chetanaa dhishthita: (Achetana or insentient, inert thing) thatis within the control of that which is sentient (193)

225. Choadanaa: (a) The Vedic statement which prompts one intoperforming a kriyaa or ritual (12); (b) Vedic sentence whichis instructive (12)

226. Choadanaa tantram: That which is within the purview or

control of Vedhi or injunction (51)227. Choadanaa lakshanou: (Dharma and Adharma) for which

Vidhi alone is the valid means (42)228. Ccatribaha: Those who possess an umbrella; although one

among a group of people is holding an umbrella the wholegroup of those people may be addressed as or referred to as



‘umbrella party’ (an illustration for a case in which thoughonly one possesses something, in a pragmatic sense it maybe assumed as a common, general quality of many people)

– (168,171)

229. Cchaayaatnaa: The reflection of the person that is imaginedby the prima facie opponent to be mentioned for meditatingon the eyes (176,184)

230. Jagat: The world of duality which comes out of Brahman,exists in It and dissolves in It alone (24)

231. Janmasthiti bhangem: Getting born existing and gettingdestroyed; the world being created from Brahman, sustainedby It and getting dissolving in It (24)

232. Jijnaasaa: The desire, ambition to deliberate upon andcognize Brahman (15,16)

233. Jijnaasyam: The Dharma or Brahma that is to be deliberatedupon and cognized (12,40)

234. Jeeva: The vijnaanaatma or conscious embodied self whohas acquired the Praaanas, ie. the senses (74,102)

235. Jeeva praajna prithaktwam: The distinction, division of Jeevaand Eshwara (457)

236. Jeeva vishtaani bhootaani: Creatures, bodies endowed withlife-not the primordial elements (123)

237. Jnaanam: (a) The valid means (Pramaana) needed to Knowor cognize (18); (b) the cognition born out of a Pramaana orvalid means-not the stipulated injunction of a mental action(49)

238. Jnaana kriyaa shaktee: The powers of knowing or cognizingand of doing or working; these are adjuncts for Atman (143)

239. Jnaana pratibandha kaaranam: The total dependence upon

Dharma (merits) and Adharma (demerits) which is theimpediment for Jnaana or Self-Knowledge; Avidyaa, Karmareally (70,71)

240. Tattwa jnaanam: To know or cognize a thing as it really is(28)

241. Tattwaa navaboadhaha: Not knowing the truth or reality



(104)242. Tattwaanyatwaniroopanam: To determine and indicate either

as Paramaatman or something other than Him (Maayaa isthat-which does not-determine and indicate in this manner) –

(339)243. Tattwaanyatwaa bhyaamanirvachaneeya: (names and

forms) which cannot possibly determine and indicate eitherthat this alone is Brahman or that something other thanBrahman (69,440)

244. Tad bhaavaa pathihi: To acquire that particular form (46,106)245. Tatram: A logical science by that name (399,403)246. Tamaha: (Avidyaa), ignorance (240)

247. Tarkaha: (a) A logic that is helpful to shruti (20); (b) indepen-dent logic (72,400)

248. Tarkasmaranaani: The Pourushaya Shaastras or branchesof science formulated by human being and which arepredominantly logical (408)

249. Tarkoupapathee: Anumaana or inference and Yukti or logicaldevice (408)

250. Talamalinataa: The lower part (of empty space) being impure(3,162)

251. Taadaatmyam: (a) To be of the essential nature of a thing(Paramaatmaikya or the unity or identity of the Supreme Selfand the self) – (106); (b) the Kaarya or effect is verily of theform of the cause; Dravya or substance and Gunas orqualities are verily of the form of Dravya (447)

252. Taarkika samayaha: Tarkashaastra or science of logic (87)253. Taarkikaatra, Tarkavidaha: The schools of philosophy like

Saankhya Vaisheshika etc. which have accepted Tarka or

logic itself is predominant (429)254. Teertha karaaha: Shastra Kaaras or founder of sciences

(427)255. Trigunam: Pradhaana endowed with the three qualities of

Sathwa, Rajas and Tamas (65,335)256. Trailoakyashareeraha: Prajaapati to whom the three worlds



of Svarga (heaven), Martya (mortal world of human) andPaataala (nether world) – (204)

257. Daarsh taantikaha: That which is compared to something, ie.the illustrated (433, 435)

258. Drishtavi pareeta kalpanaa: To imagine something totallyopposed to what is actually perceived (369)

259. Drishta saamanyam: To be equal to that which is seen (409)260. Drishta haaniradrishta Kalpanaacha: To discard which is

seen and imagine that which is not seen (291,295)261. Drishtaanushravika: (Sukha duhkha or happiness, misery)

which are seen in this world and which are heard to occur inthe other world (422,424)

262. Drishtaantaha: That to which something is compared, ie. theillustration (197,200)

263. Drishtaanta daarshtaantikou: That which is compared and towhich that is compared, ie. the illustration and the illustrated(200)

264. Devataatmaa: Atman of the form of a deity, Devata(135,136)

265. Dehamaatratma vaadaha: Theory that the body alone is Atman (437)

266. Dehaadi samghaataha, Dehendriya manoa buddhisamghaataha: The conglomeration of the body the senses,the mind and the intellect (71,264)

267. Doashaaha: (a) Avidyaa, Kaama etc. (225); (b) logicaldefects etc (426,462)

268. Drashtaa: The seer, percipient, the Self who is full of PureConsciousness, the Jeeva (195,197)

269. Dviroopa: Associated with an adjunct, devoid of an adjunct –

Brahman having such two forms (ie. Soapaadhika,Nirupaadhika) – (90)

270. Dvaita lakshana: That which displays duality (Avidyaa) – (264)

271. Dvaita vijnaanoapa mardaha, Dvaita vijnaanoanmathanam:To destroy the knowledge of duality (by means of Vidyaa or



Self – Knowledge) – (38)272. Dvaitinaha: The disputants who propound that duality is

real (ie. Saankhyans, follows of yoga philosophy etc.) – (407)

273. Dharmajijnaasa: Discrimination about Dharma or religionstenets (11,12)

274. Dharma taara tamyam: The differences in Dharma which isthe cause for Sukha or happiness (42)

275. Dharmaa dharmou: Dharmas or virtues which are stipulatedto be practiced, Adharmas or vices which are stipulated notto be practiced (58,161)

276. Dhaatusaamyam: The balance or equipoise among Vaata,

Pittha, Shleshma brought about by medical treatment (anillustration to affirm that Samskaara or refinement is meantonly for a Jeeva who is having a body) – (49)

277. Dhoomaadihi: The inferential symbolic marks like – ‘It mustbe smoke’ (an illustration to affirm that oneself being acognizer alone he can signify another) – (288)

278. Dhyaanam: The mental act of repeating over and again aconcept (Pratyaya) – (49)

279. Nakahatraadayaha: When the daylight has disappeared thestars etc. which shine during the night (an illustration toaffirm that the attainment of Atman’s essential nature is notlike that) – (265)

280. Nadyaaha koolam: The bank of a river (an example for theGouna prayoaga or subsidiary, secondary usage just likechetana or a sentient being in ‘Pipalishati – it says ‘I’ will fall’)

– (73)281. Naanaarasa: Anekaatmaka vaada or doctrine of many

Atmans or Selves having distinctions within themselves (223)282. Naamaroopa karuna prapanchaha: The world which appears

distinctively in the three forms of Naama, Roopa, Karma(380,386)

283. Naama roopa beejashaktihi: The power called ‘NaamaRoopa’ (names and forms) that is the cause for the world,



Avyaakrita or unmanifested potency or seed form (201)284. Naama roopa Vyaakaranam: To separate names and forms

and manifest them (445)285. Naama roopa Vyaakrita: (a Vastu or entity, world) that is

distinctively manifested as names and forms (67,445)286. Naaraka sthaavaraantaaha: Those creatures existing in the

hell and up to the immovable beings or creatures up to theimmovable being which suffer hellish tortures (47)

287. Nitya jnaanam: Eshwara jnaana or Self-Knowledge which isalways (eternally) one’s essential nature (69)

288. Nitya mukta: (Paramaatma or Supreme Self, Moaksharoopa)which is always Mukti or Liberated – not being bound or

having bondage and later to become Liberated) – (49)289. Nitya shuddha: That which is always pure alone – not that

which has to be purified by means of Samskaara or refinem-ent (Moaksha, Brahman) – (49)

290. Nitya shuddha bruddha mukta svabhaava: By Its very natureeternally being Pure, of the nature of Jnaana and beingLiberated (Brahman) – (19,30)

291. Nitya siddha: (Parameshwara or the Supreme Lord) who isalways Siddha or established without desiderating anySiddhi or attainment by means of Tapas or austerity etc. (69)

292. Nityaa nitya vastu vivekaha: The Vivechanaa or discrimina-tion of the type – ‘All the fruits of karma is Anitya ornon-eternal; Moaksha or Liberation is Nitya or eternal’ – (13)

293. Nityanumeya: That which has to be determined always bymeans of Anumaana or inference alone (64)

294. Nityaapta: That which is always attained (Brahman which isof the essential nature of Atman or Self, Moaksha) – (48)

295. Nimittam, Nimitta Kaaranam: Efficient cause just as a potteris the cause for a pot – not like the clay is the material causefor the pot (64,197)

296. Nimitta naimittika bhaavaha: The relationship betweenNimita kaarana or efficient cause and the kaarya or effectthat is brought about from it – (442)



297. Niyunjaana: (Vidhi or injunction) which caller restricts,confines or prompts (12)

298. Nirapeksham Pramaanyam: The essential nature of aPramaana or valid means without desiderating any other

valid means – not like Pourusheya Shabda or Utterance of ahuman being (ie. the validity of the Vedas) – (402)

299. Nirasta sarvavishesha, Nirvishesha: Devoid of any specialcharacteristic whatsoever (Brahman) – (109,115)

300. Niraagamastarkaha: The vain logic devoid of the strength orsupport of the Shaastra or science (427)

301. Nirgunaha: Purushaha: Atman devoid of any Dharmawhatsoever (407)

302. Nirgunam Brahma: Brahman devoid of any Dharmawhatsoever (179)

303. Nirdoasham Shaastram: Since it is not the statement ofhuman beings, it is devoid of human defects, ie. Veda (78)

304. Nivrithi nishtha twam: To be embedded in Sannyaasa or alife of renunciation (407)

305. Nivrithyu padeshaha, Nishedhaha: To stipulate that karmashould be given up as ‘It should not be done’ (Vedicsentence) – (56)

306. Nihshreyasam: The purushaartha or goal of life, the bestamong all pursuits (Moaksha or Liberation) – (20,350)

307. Nish pradesha: Devoid of any known region; without thesupport of any region (Brahman) – (196)

308. Nish prapancha sadaatmatwam: To be Atman or the Selfwho is Sadroopa or of the nature of Pure Being devoid ofany division (418)

309. Nihsamboadha swacchataaroopa: The Shuddha chaitanya

roopa or the nature of the Pure Consciousness devoid of anyspecial knowledge (376)

310. Naisargika: (a) That which is attached to human nature- notShaastreeya or which is signified by the scriptures(Vyavahaara or empirical, mundane behavior (1); (b)

Adhyaasa or misconception of the form of ‘I’ nation (9)



311. Nyaayoa pabrimhita: Having the support of a logical device(Sootra, a text) – (45)

312. Nyaayaa bhaasaapa brimhita: Having the support of a falselogical device (Saankhya etc. – such Smritis) – (398)

313. Pancha Vritihi: (Praana or vital force) having five functionslike Praana, Apaana, Vyaan etc. (122,237)

314. Panditaaha: (a) Knowledgeable, scholars who havecognized the Absolute truth (4); (b) people who havediscriminated between Atman and Anaatman (59)

315. Padavaakya pramaana jnaha: Those who know the realitiesof the word, sentences and Pranaanas or valid means ofknowledge (viz. Baadaraayanaachaarya) – (64)

316. Paraha: Greater than all else (Eshwara, Paramaatman) – (90,92)

317. Para Aatmaa, Paramaatmaa: Atman greater than everything; (Eshwara or the Lord) of everyone as the ultimateReality (158,163)

318. Paraha Purushaha: A person greater than everyone(Parabrahman) – (248,249)

319. Parama Kaaranam, Moola Kaaranam: (Brahman) which isthe cause for the birth of the entire universe; the origin of theKaarana buddhi (25,207)

320. Purushaarthaha, Parama Purushaarthaha: The greatestamong all the objectives of human beings (Moaksha orLiberation) – (137,407)

321. Paramarshayaha: (Kapila etc.) who are great sages (333)322. Paramaarthaha: A Vastu or Entity which is of one and the

same (immutable) form (362,429)323. Paramaarthaabhi praayaha: To keep in mind the Tattwa or

Absolute Reality which is Transcendentally Real, (441)324. Paramaarthaa Vasthaa: The state in which one has cognized

the Absolute Reality (441)325. Parameshwaraha: Paramaatman or the Supreme Self who is

the Lord of everyone (104,112)326. Parameshwaravaadee: (Vedantin) who propounds that



Brahman alone is the cause of the world (270)327. Param Brahma: (a) Paramaatman or the Supreme Self – and

not Jeeva or Pradhaana (94,117); (b) Shuddha Brahmanalone – and not Aparabrahman (248,249)

328. Parinaamaha: The transformation of one thing into another(66,394)

329. Parinaama prakriyaa: The method expounding that Brahmanis transformed into the world (441)

330. Parinaami nitya: Even though it gets transformed, changed,the persistence of the sense that ‘That alone is this’ (Prithivior earth etc.) – (43)

331. Parinishthitam Vastu, Parinish pannaroopam Vastu: An

entity that is fully established (not that which comes intobeing as a result of an action) – (35,38)

332. Parisheshaha: With regard to things which are to bedeliberated upon, that thing which remains after all the otherthings are discarded (228,336)

333. Pashwaadayaha: Cattle, birds, animals etc. (an illustrationfor creatures behaving or carrying out all transactions byvirtue of non-discrimination or instinct alone) – (6,293) – (anexample for deliberation on Jaati or genus and Vyakti orindividual member)

334. Paaramaarthika: Concerning the Absolute or transcendentalReality, really real (43,195)

335. Paarisheshyam: To be the remnant of a sentence or dead(373,390)

336. Pindaha: Viraat Purusha who has the macrocosmic world asthe body (249)

337. Purushaha: (a) The Atman or Self that Saankhyans have

Acknowledge (64,77); (b) Parameshwara (54,65); (c) thehuman being, Man (6,12)

338. Purusha nihshwaasaha: Man’s exhalation (an illustration toaffirm that creation is merely Lord’s Leela or effortlesspastime) – (32)

339. Prusha buddhihi: Man’s Mananashakti or power of reasoning



353. Prakriti vikaarabhaavaha: The relationship of being theupaadaana kaarana or material cause and its effect(410,415)

354. Prakriti vikaarou: Material cause and its effect (416,463)

355. Prakriti vikritayaha: The seven Prakritis which are of variousnatures and which are acknowledged by the Saankhyans(358)

356. Prajaapatihi: Viraat purusha (204)357. Prati dvandvishabdou: The expressions which signify objects

which are mutually opposed among themselves (126)358. Prati pathi vidhihi: To stipulate by way of injunction, Jnaana

(29,41)

359. Prati paadanam: To indicate as the ultimate purport (35,327)360. Prati bimbaatmaa: The reflection of ourselves appearing in

the eyes (176)361. Prati yougi: That of which it is the Dharma or intrinsic quality

(119)362. Prateekam: That which has to be meditated upon as

Brahman (128,189)363. Pratyaktwam: Being within, the cause for Aatmatwa or

Selfhood (193)364. Pratyaksha: (a) established by experience (58,122); (b)

Shruti or scripture (287); (c) the valid means of the form ofsenses (3,5) (ie. perception)

365. Pratyaksha samnihita: (World) that appears to be very nearor close by virtue of experience (373)

366. Pratyakshaadeeni: The Pramaanas or valid means ofknowledge like Pratyaksha (perception), Anumaana(inference) etc. (5,6)

367. Pratyakshaadi samnidhaapita: (Jagat or world) which hasbecome close by virtue of Pramaanas like Pratyaksha etc.(23)

368. Pratyakshaavagamaha: The fruit that accrues to Intuitiveexperience Itself when listening to the sentence like‘Tattwamaso’ or ‘That thou art’ – (367)



369. Pratyagaatmaa: The Absolutely real Atman or Self who iswithin (3,8)

370. Pratyagaatma brahmaavagatihi: The conviction aboutBrahman which is the innermost Atman) or Self beyond

everything else (337)371. Pratyastamayaka: Dissolution of all creation (393)372. Pradeepaha: A brilliant light; a light does not illumine

depending on another light (an illustration to affirm that forlight there is no dependence on any other light – (273)

373. Pradhaanam: The Moola prakriti or basic Nature which theSaankhyans have acknowledged as the cause of the world(26,65)

374. Pradhaanaadeeni: Pradhaana, Paramaanu or microscopicatoms etc. (the imagined causes for the world) – (64)

375. Pradhaanaavasthaa: The Pralayaavasthaa or state ofdissolution or equipoise when the three Gunas of Sattwa,Rajas and Tamas are in equilibrium (65)

376. Pradhaanamalla nibarhana nyaayaha: The axiom that if oneliens over the chief wrestler it amounts to winning over allother wrestles (an example to affirm that if Saankhyans, whoare predominant among dualistic logicians, are won overthen it amounts to having won over all dualists) – (397,430)

377. Pramaatrutwam: To be one who cognizes any objects bymeans of valid means of knowledge or Pramaanas, (ie. thecognize ship, which is Adhyasta or misconceived, delusory)

– (5)378. Pramaanam: Pratyaksha or perception etc. which are the

instruments of cognizing the Pramya or objects cognized(5,33)

379. Pramaana prameya vyavahaaraha: The empiricaltransaction of the type – ‘This is the instrument of cognition’,‘This is an object to be cognized’ (This too is Adhyasta ordelusory) – (5,6)

380. Pramaana pravrittihi: The transactions of the valid means(5)



381. Pramaana lakshanam: A part of the text of PoorvaMeemamsaa or the earlier portion of the Vedas in which thedissension with regard to Pramaanas is death with (402)

382. Pramaanaantara: (a) Pramaana or valid means different

from the Shaastra (27,29); (b) A pramaana different fromPratyabhi jnaana or recognition (289)

383. Pralayaha: The entire creation (universe) dissolving, mergingin Atman or the Self (22,239)

384. Pravilaapanam: To get rid of the manifoldness that appearsowing to Avidyaa by means of vidyaa or Self- Knowledge(223)

385. Pravritti nivrittee: To get engaged in some particular task and

to recede from some particular thing (some people opine thatthe Shaastra should invariably mention these) – (39,54)

386. Pravrajitaha: One who has practiced karma sannyaasa (57)387. Prasiddha: (a) That which is well – known by virtue of a

different Pramaana or valid means (19,59); (b) well-knownfrom the Shaastra (65); (c) that which is conventional(117,121)

388. Praakritam Jyoatihi: The physical light (not the Jyooti or lightof the nature of Chaitanya or Pure Consciousness (126,127)

289. Praajnaha: Prajnaa, ie. chaitanya or Pure consciousnessalways being Its essential nature (parameshwara) – (272,273)

390. Pranaha: (a) Mukhya praana or Pure Being – Consciousness(121,122); (b) Eshwara (121,123); (c) Aparbrahma or LowerBrahman (Shamashti devataa roopa or macrocosmic form ofDeity, ie. Hiranyagarbha (249,283); (d) Indriya or perceptualsense – (414)

391. Phalajijnaanasya bhedaha: The distinctions in Phala or fruitlike the fruit that accrues in the future and the fruit which iseternal; the distinction of type of the Karma that desideratespractice and Brahman which does not desiderate anypractice – thus the two kinds of distinction (12,40)

392. Phalaparyanta: (Jnaana or Intuitive Knowledge) which



eulminates in Brahmaatma bhaava or identification withBrahman which is of the nature of Phala or fruit (38)

393. Baadhaha: To strike down or demolish as false or untracedto negate or sublate (289)

394. Baahyendriyaani: The sense organs like speech etc. whichcomprehend the external objects (not the inner instrument ofthe mind) – (337)

395. Beejashaktihi: Avyaakrita or the unmanifested potency whichis the Sookshmaavasthaa or subtle state of names andforms (338,339)

396. Beejaan kuravat, Beehaan Kuranyaayena: Just like anendless series of a sprout being born from a seed, from that

sprout another seed being born (474,475)397. Buddhihi: (a) Antahkarana or the inner instrument (mind) –

(167,168); (b) the determining or discriminating faculty of theinner instrument of mind (264,266)

398. Buddhyaadyupaadhayaha: The adjuncts like the mind, thesenses, body etc. which are the cause for Jeevatwa or soulhood (143,262)

399. Brahma: Everyone’s innermost Self (Atman) which is Non-dual (14,18)

400. Brahmakaarana vaadaha, Eshwara kaarana vaadaha: Thetheory of Vedanta that Brahman alone (ie. Eshwara) is thecause for the world (397,401)

401. Brahmachoadanaa: The Vedic sentence which signifiesBrahman (12)

402. Brahmajijnaasaa: The desire to know Brahman means of bydiscrimination (11,12)

403. Brahmadarshanam, Brahma vidyaa, Brahma vijnaanam: To

cognize realize or Intuit Brahman, the Absolute ultimateReality as one’s own innermost Self, ‘Brahma jnaana (44,47)

404. Brahma bhaavaha, Brahmaat matwam, Brahmaatmabhaavaha: To realize one’s own essential nature of PureBeing – Consciousness as Brahman (38,49)

405. Brahma bhootaha, Brahmeebhootaha, Brahmataam Gotaha:



(a) One who has cognized Brahman by means of Jnaana orIntuitive knowledge as the Self (140); (b) what the peoplecall ‘one who has become one with Brahman’ a person whohas identified himself with deep sleep experience (259)

406. Brahmaloakaha: (a) Hiranyagarbha’s Loaka or world(252,256) (b) the, four-handed creator aspect of the Trinitycalled ‘Brahman’ (259)

407. Brahmavaakyam: The scriptural sentence which signifiesBrahman (not the one which signifies Abrahman) – (140)

408. Brahma svabhaavaha: (Jeeva) who by his very nature itselfis Brahman (174)

409. Brahmaatmatwa darshee: One who has cognized that

Brahman Itself is himself (435)410. Brahmaatmataa prati bhoadhaha, Brahmaatmaa Vijnaanam:

To realize (Intuit) that Brahman Itself is himself (436)411. Brahmaatmaikatwam, Brahmaatmaikyam: The identity of

Brahman and Atman (45,46)412. Brahmaadisthaa varaantaani: Creatures starting from

Brahma up to the immovable plants (42,62)413. Brahmaanandaha: The Aananda or Bliss which is of the

essential nature of Brahman and which is greater then allworldly mundane happinesses (99)

414. Brahmaavagatihi, Brahmaatmaavagatihi: Brahmajnaana, ie.the Intuitive knowledge that Brahman Itself is oneself (27,56)

415. Bhaktihi: Devotion, ie. Gouna vrithi or secondary thought – form (255)

416. Bhagavaan: (a) The venerable (ie. the Sootrakaara) – (21);(b) upavarshaa chaarya (389)

417. Bhaavavikaaraha: The mutations like birth growth etc. that

occur to material objects (25)418. Bhootam, Bhootavastu: (an object) which is existing now

itself (12,28)419. Bhootagraamaha: The four kinds of creatures (398,422)420. Bhootadhaatuhu: A physical, material object (302)421. Bhootaprakritihi: The cause of the physical objects



imagined in divisions like pot-space etc. (195,232)436. Mahaan (a) The Buddhi or intellect of Hiranyagarbha

(337,339); (b) Jeeva (337,340)437. Mahaapralayaha: Pralaya or dissolution of all creation in

which all things are completely destroyed, not the dailydissolution as in sleep (294)

438. Mahaamaayam: Brahma who possesses the greatMaayaa shakti (477)

439. Mahaavaakyam: The entire sentence, a big sentenceincluding an inner sentence (303)

440. Mahaasarga mahaa pralayou: The entire universe gettingborn (created) and getting dissolved (295)

441. Maayaa: (a) Avyaakrita or unmanifested seed form orpotency (339,440); (b) the magical power called ‘Maayaa’(the make believe scene that a hypnotist or mesmerizedisplays) – (398,424)

442. Maayaa maya: A false appearance (the upaasyaBrahmaroopa) – (115)

443. Maayaamayee Mahaasuptihi: The sleep of the nature ofMaayaa or magic, hypnotic, Avyaakrita Shakti (339)

444. Maayaavee: (a) One who mesmerizes (an illustration toaffirm that Parameshwara is quite distinct from the Jeevas) – (104); (b) an illustration to affirm that Parameshwara is thesustaining cause for the world (398); (b) an illustration toaffirm that Parameshwara does not have any taintwhatsoever of Samsaara (424); (d) an illustration to affirmthat parameshwara brings about the end of the world ( 454)

445. Mithyaa jnaanam, Mithyaa pratyayaha, Mithyaa bhimaanaha:Wrong or erroneous knowledge, Avidyaa or ignorance of the

form of Adhyaasa or misconception (1,9)446. Mithyaa jnaana kalpita, Mithyaa jnaana pratibaddha, Mithyaa

jnaana vijrumbhita: That which appears owing to Bhraanti ordelusion, that which is Adhyasta or superimposed ormisconceived (357,435)

447. Mithyaa buddhihi: Wrong knowledge (71)



448. Mithyaa darshee: One who is having false knowledge (380)449. Mukhyaha Praanaha: Praana or vital force which has

mutations of vaayu or air with functions like Praana, ApaanaNyaana etc. (122,141)

450. Mumukshu twam: Having a keen desire or aspiration of thetype – ‘I want to attain Moaksha or Liberation alone’ (13)

451. Mrigatrishni Koadakaadi: The mirage water etc. (435,437)452. Mritsu varnaadeeni, Mridaadi: sand, gold etc. which are

upaadaana kaaranas or material causes (389,390)453. Moakshaha: The Liberation from the Bondage of Samsaara,

accruing from Self-Knowledge, unembodied ness (42,43)454. Moaksha pratibandha nivrithihi: To get rid of or dispel

Avidyaa which is an impediment to Moaksha or Liberation(45)

455. Yajamaanatwam: To be fit or qualified to perform Yaaga orsacrifice (to say that Atman is a Yajamaana is fromMithyaajnaana or misconception of the form of ‘I’ notionalone) – (58)

456. Yukti vaakya tadaadhaasaaha: The correct, apt yukti or logicdevice and the correct sentence, similarly the false yukti andthe false sentence which does not signify that meaning bothof which appear like the former set – (20)

457. Yushmat pratyaya goacharaha: The object that is signifiedby the concept of ‘I’, (ego) – (1)

458. Yushmat pratyayaapeta: (Atman) who is not an objectsignifies by the concept of ‘I’ (3)

459. Yoagaha: (a) The yogic practice of attaining the Aishwaryaor spiritual excellences like Anima, Garima etc. (304); (b) theVedantic Adhyaatma Yoaga or Nididhyaasama that is

needed to cognize (Intuit) Paramaatman or the Supreme Self(337,406); (c) the path of Yoaga of sage Patanjali which isindependent of Vedic spiritual science (407); (d) those whofollow the yoagashaastra (407)

460. Yoagee: (a) One who has attained Jnaana or IntuitiveKnowledge that is unlimited by virtue of Sattwa Guna



(65,68); (b) one how has acquired the Siddhis like Anima etc.(188,283)

461. Rajahasattwa tamaamsi: The three qualities of Sattwa, Rajasand Tamas that exist in Pradhaana, which is accepted by the

Saankhyans as the cause of the world (354)462. Rajjuha: A rope, that which is the support or substrate for the

misconception due to Bhraanti or delusion (54,351)463. Rajju sarpaha: The snake that appears superimposed on a

rope owing to delusion (437)464. Raajaa: (a) A king (an illustration to affirm kartrutwa or agent

ship of action merely by virtue of proximity or presence (54);(b) an illustration to affirm that there can be a usage of the

word of ‘Atman’ (Self) in a servant who helps to procure abenefit to his lord (77); (c) an illustration to say from theviewpoint of a pastime even those who are satisfied(satiated) engage themselves in activity (471)

465. Lingaadayaha: Ling, Loat, Tavya etc. – the words whichsignify Vedhi or injunctions (49)

466. Lingam: The Dharma or intrinsic qualities needed for thedetermination of entities like Brahman etc. (91,119)

467. Lingaadi: The symbolic marks needed for Anumaana orinference, the similarities needed for Upamaana orillustration and such other marks (those are not found inBrahman) – (417,428)

468. Leelaa nyaayaha: (Creation) just like a sport, pastime (32)469. Loakaha: (a) World, to exemplify for the purpose of an

illustration (2,220); (b) people (19); (c) Bhoagabhoami orrealm of enjoyment (259); (d) the valid means of knowledgelike Pratyaksha or perception etc. (166,299)

470. Loaka vedou: Loukika Pramaanas or empirical valid meansand Vedic Pramaanas scriptural valid means (116,121)

471. Loaka Vyava haaraha: The common people’s empiricaltransactions of the form of kartrutwa (agent ship of action)and Bhoaktrutwa (enjoy ship); Pramaana PrameyaVyavahaara or transactions involving valid means of



knowledge and the objects of knowledge (1,428)472. Loakaayati kaaha: The chaarvaakas or materialists who are

famous in the world (20)473. Louki kamaanaadajaatam: The pleasures accruing from

objects in the world (not Brahmaananda) – (108)474. Loukika Vaidikavyavahaarou: The empirical transactions like

perception (Pratyaksha) etc. that the common people in theworld carry out, and the transactions like Karma, Upaasanaaetc. which are famous in the scriptures (435,438)

475. Louki kaani Gaanaani: The songs that are sung by thepeople (not Saamas) – (114,115)

476. Louki kaani Pramaanaani: The empirical valid means of

knowledge like Pratyaksha (perception) etc. (not Veda) – (436)

477. Vandhyaa putraha: Barren woman’s son (an example to saythat something is expressed merely by words but it ismisconception not backed up by an existent thing – (449)

478. Vastutantra: (the Jnaana) that accrues in consonance withand dependent upon an entity – (24,47)

479. Vastu maatra kathanam: To signify merely a Vastu or entityalone unrelated to any Karma (41,57)

480. Vastu swaroopaava dhaaranam: To Know or cognize anentity as it really is, Vidyaa or correct knowledge (of the Self)

– (4)481. Vaakyasheshaha: The following part of a sentence which

determining that which is mentioned briefly in the earlier orintroductory part (117,120)

482. Vaakyaa bhaasayuktyaa bhaasaaha: The fake sentencesand yuktis or logical devices which appear as if they are

Pramaana vaakyas or valid, authentic sentences and correctlogical devices respectively, (20,64)

483. Vaagaadi samyamaha: The Vilaya or complete dissolution ofspeech and such other senses that has to be achieved inorder to cognize Paramaatman or the Supreme Self (346)

484. Vaayu vikaaraha: The Praana or vital force having five fold



functions which are special features of Vaayu or air(121,122)

485. Vaayuhu: (a) Praana or vital force (135,137); (b) the deity ofair (316)

486. Vaasanaa vishishtaha: The Jeeva or soul who is thepresiding percipient of the dream and who is associated withthe latent impressions of the mind (85)

487. Vikalpanaa, Vikalpaha: The doubt of the type – ‘It may belike this; it may be like that also’ – (28,365)

488. Vikaaraha: Kaarya or effect, transformation or change(110,115)

489. Vikaarya: That which can be changed or transformed one of

the four kinds of the effects of Karma, (48,49)490. Vidyaa samaadhihi: The chitta samaadhaana or quiescence

of the mind brought about by upaasanaa (42)491. Viddhi cchaayaani: The statements which mention to

practice Darshana or cognition of swavana or listening totopics concerning Atman but which appear as if to be Viddhisor injunctions (52)

492. Vichitra shakti yoagaha: To be endowed with various kindsof powers or excellences (456,468)

493. Vijnaanam: (a) The momentary awareness (Vijnaana) whichthe Buddhists have acknowledged (20); (b) the Intuitiveknowledge of the nature of experience of Brahman etc.(45,46)

494. Vijnaana mayaha: (Jeeva) who is endowed with the adjunctof Vijnaana or consciousness (377,378)

495. Vijnaanaatmaa: (Jeeva) who is endowed with the adjunct of Antah karana or mind which cognizes (104,116)

496. Vijnaanaatmaparamaatmaanou: Jeeva and Paramaatman(170,171)

497. Vishesha vijnaanam: The distinctive cognition (262,270)498. Vishayaha: (a) That which is cognized (1,3); (b) sound, lunch

etc. (29,337)499. Vishayee: One who cognizes, Atman or the Self (1)



500. Vishayendriya samyoagaha: The association of the objectsand the senses which is the cause for happiness and grief(42)

501. Vishnuhu: The deity which is the sustaining aspect of the

Trinity who is worshipped in the Shaaligraama marble stone(an illustration to affirm that Brahman can have a place ofexistence) – (179)

502. Vrikshaha: A tree, (an illustration for a wonderful objecthaving internal distinctions like the stem, branches leavesetc.) – (223,435)

503. Vrikshaagre Shyenaha: ‘On the tree a hawk rests’ (thissevenths or locative case is used whether the hawk is

related to the tree or not; this is an illustration to affirm thatthe statement ‘Brahman exists in Dyuloaka’ is of this type) – (134)

504. Vedapramaanajanita: (Brahmaatma bhaava or the Intuitionof Brahman Atman) attained by the valid means of knowle-dge of the Vedic sentence (57)

505. Vedaantaha: Upanishad (9,39)506. Vedaanta meemaamsaa, Vedaanta vaakya meemaamsa:

The Shaastra or science by which the Upanishad ie.sentence is deliberated upon (10,20)

507. Vedaanta vaadaha: The doctrine of those people whomention the Upanishads as valid (authoritative) means (397)

508. Vedaanta vaadinaha: Those disputants who have assumedthe Upanishads to be valid or authoritative means (380)

509. Vedaanta vaakya saman vayaha: The vedaantic sentencesare fully concerned, connected with mentioning the vastu orReality alone (62)

510. Vedaanta vaakyaa viroudhi: (Tarka or logic) that is notopposed to the upanishadic sentences (28)

511. Vedaanta vaakyaani: The upanishadic sentences (64,65)512. Vedaarthaha: The Vishaya or object, topic that is mentioned

in the Vedas (viz. Brahman Itself which is chetana or Pureconsciousness is the efficient as will as the material cause



for the world) – (477)513. Vyaktayaha: The individual members belonging to a

particular species (286)514. Vyavahaaraha: Empirical transactions, saying something,

cognizing – such behaviour and statements – (265,291)515. Vyaakrita naamaroope: The names and forms which are

manifested distinctively (338)516. Vyaavahaarika: Those things which appear only in the

empirical transactions (but not Paramaartha or Absolutelyreal) – (433)

517. Vyoama: (a) (Aakaasha or empty space), being impureowing to the superimposition of lower part being impure) –

(162); (b) that which is unattached, unrelated (265,267)518. Shaktihi: The Naama-Roopa-Beejashakti or the potential

seed form of names and forms which remains after the worldgets dissolved (295,339)

519. Shabdaha: (a) The word which signifies an object (207,209);(b) Shruti or the scripture which is a Shabda pramaana orvalid means of the form of words (156,412); (c) the soundwhich is the object heard by the ears (420,426)

520. Shabda pratyayou: To speak and to cognize – these (59,71)521. Shabda pramaanaka: (a) One who has acknowledged the

Shrutis to be valid means (303); (b) (Brahman) which can beknown only from the Shabda pramaana ie. the upanishadiclore (80)

522. Shabdaadiheena: (a) (Pradhaana) that is devoid of qualitieslike sound, touch etc. (345); (b) (Prapancha, world) – (320)

523. Sharaavaa dayaha: The kaaryas or effects like clay lid(which cannot possibly be produced from gold etc. which are

not of the same species) – (410)524. Shareeradvayam: The two bodies like Sthoola or gross, and

Sookshama or subtle (342,343)525. Shareeraat Samu Thaanam: To deliberate upon the body by

giving up its identification (265)526. Shareerendri yaadeeni, Shareerandri yamanoa buddhi



vedanou paadhyaha: The upaadhis or adjuncts like the body,the senses, the mind, the intellect, attachment, vedanaa orgrief (66,267)

527. Shareeroopaadaanam: To get embodied, ie. getting born

(42)528. Shaareeraha: (Jeeva) who resides in an adjunct of a body

(98,147)529. Shaareeraka meemaamsaa: The vedaanta shaastra or

upanishadic spiritual science which deliberates upon the Absolute Reality of Jeeva (9)

530. Shaala graame Harihi, Shala grame vishnuhu: To meditateon Vishnu represented by the shalagrama or marble stone

(an illustration to affirm that a place has been signified inorder to meditate on Paramaatman) – (159,179)

531. Shaastram: Veda (32,33)532. Shaastra taatparya vidaha: Those who know the ultimate

purport (Taatparya) of the Vedas (Viz. Shabara swami) – (39,55)

533. Shaastra drishta: That entity which can be known only bymeans of the Shaastra or the Vedic lore (40)

534. Shaastra pramaana katwa: The validity of the Shaastra fromwhich alone Brahman can be known (35,39)

535. Shaastra praamaanyam: The validity of the Shaastra (notthat which can be established or proved by means of logic) – (38)

536. Shaastraadyapeksham: That thing which can be known onlyfrom the Shaastra a preceptor, that which can be cognizedby Anubhava or Intuitive experience (187)

537. Shaastreeya vyavahaaraha: The transactions (Karma etc.)

to be carried out as stipulated in the scriptures (7)538. Shukaadayaha: Parrot etc. (an illustration for objects existing

in different place) – (159)539. Shuktikaa: (a) Sea-Shell (which appears shining like silver,

an illustration for adhyaasa or misconception) – (2); (b) theword-concepts like silver that are engendered in it are false



(59)540. Shuddha Brahman: (a) The mere Brahman without any

superimposition of any kind of changeful quality (152); (b)the upaasya Brahman or Brahman to be meditated upon

without any association or mixing of any deity etc. (300)541. Shushka taraka: Vain logic devoid of any valid means of

knowledge (418)542. Shounyam: Devoid of anything, nought, void (the Buddhists

doctrine is that the essential nature of Atman Itself does notexist Nihilism) – (20)

543. Shesha sheshi twam: One being a part while another beingpredominant (12)

544. Shravanam To listen to Upanishads with regard todeliberations on Atman, to decide the ultimate purport of theUpanishads (41,61)

545. Shravana manana nidi dhyaasanaani: Jnaana Saadhanas orspiritual practices to attain Jnaana or Self-knowledge, viz.(a) listening to the teachings of the scriptures; (b) reflecting,ruminating over those teachings; (c) contemplating andgetting established in the Self (41,61)

546. Shrutahaanya shruta kalpane: To discard what is taught ormentioned in the scriptures and to imagine what is notmentioned (37)

547. Shrutismriti nyaayaprasiddha: That which determined bymeans of the scriptures, the works of sages and axioms (42)

548. Shreyah saadhanaani: The spiritual practices needed toattain Purushartha or the goal of human birth (14)

549. Shreyaadwaaram: (Jnaana or Self-Knowledge) which is thedoorway to Moaksha or Liberation (388)

550. Samsaaraha: The repeated births and deaths (which keepon occurring over and over again like the series of the seedand the sprout) – (474,475)

551. Samsaara dharmaha: The Jeeva’s intrinsic quality of havingkartrutwa or agent ship of action and Bhoaktrutwa or enjoyership etc. which are the cause for Samsaara (174)



552. Samsaara beejaani: Avidyaa, kaama and karma which arethe cause for Samsaara (18)

553. Samsaara maayaa: The false appearance called ‘Samsaara’(424)

554. Samsaara moaksha gatee: The Jeeva’s two Gatis orattainments, viz. acquiring Samsaara and attaining Moaksha(337)

555. Samsaari twaasam saaritwe: The Jeeva’s two mutually quitedistinct natures of Samsaaritwa caused by Avidyaa and the

Absolutely real Asamsaaritwa or freedom from Samsaritwa(171)

556. Samsaaree: (Jeeva) who has acquired Samsaara (20,70)

557. Samsaari vyatirikteshwara: Eshwara who is quite distinctfrom Jeeva (Eshwara or the Lord who has been acknow-ledged by the logicians (27)

558. Samskaaraha: (a) Either to remove a defect of an object orto conjoin a new quality to it (49); (b) thread ceremony etc.(310); (c) Vaasanaa or latent impression caused either byexperience or by virtue of karma (288,291)

559. Saguna brahma: Brahman on which the Gunas or qualitiesas the effects of names and forms are superimposed for thepurpose of upaasanaa or meditation (152,179)

560. Sagunaa nyupaasanaani: The upaasanaas on SagunaBrahman (411)

561. Sat kaarya vaadaha: The theory that kaarya or effects isalways real (446)

562. Sat kaaryavaad: One who propounds the theory that evenbefore it is born the kaarya or effect exists (420)

563. Sattwaadyu paadhya bhimaanee: (Jeeva) who is the proud

possess or of adjuncts like antah karana or inner instrumentof the mind etc. (232)

564. Satya loakaha: The world by that name belonging toHiranyagarbha brahma (259)

565. Satyaanrite: The really existing Atman, the false appearanceof Anaatman –(1,438)



566. Sadyaamuktihi: The mukti or Release that accruesimmediately by means of Jnaana or Self-Knowledge (notKrama mukti) – (92)

567. Sanmi dhaanam: That sentence which is close by (a

Pramaana or valid means of determining the ultimate purportof a sentence) - (123)

568. Samanugata: A particular meaning having persistentlycontinued (in a sentence) – (37)

569. Samanvayaha: The harmony among the words of asentence or the objects (11,37)

570. Samaakhyaa: A name (a means to determine the ultimatepurport of a sentence) – (99)

571. Samaana gatitwam: To give rise to one and the sameknowledge (the cause for the validity of the upanishdicsentence) – (87)

572. Sampan maatram: To meditate by conjoining the Dharma orintrinsic quality of one to another (69)

573. Sam prasaadaha: Jeeva (who exists in Sushupti or deepsleep) – (262,270)

574. Sambandha grahanaa pekshaha: (a word) which signifies byassuming the comprehension of a relationship of vaachyaa(object spoken of) and vaachaka (the spoken word) – (288)

575. Samyajjnaanam, Samyag darshanam: The correctknowledge which removers the erroneous knowledge(162,252)

576. Samyajmatihi: The correct knowledge (429)577. Sarpa bhraantihi: The delusion that it is a snake (which gets

destroyed if the reality of the rope is known) – (41)578. Sarpaadi vilayanam: To get rid of the false notions of a

snake etc. by means of the correct knowledge of (cognition)the reality of the rope etc. (268)

579. Sarva karanaatmaa: (Hiranyagarbha) who is of the essentialnature of instruments of knowledge to everyone, who is ofthe nature of macrocosmic instrument of knowledge (250)

580. Sarva karma kshayaha: The destruction of all Karmas by



means of Jnaana (self-knowledge) – (137)581. Sarva kaaraka shoonya: (Brahman) which is devoid of any

instrument of action (63)582. Sarva kaaranam, Sarva vikaara kaarnanam: Paramaatman

who is the cause for everything, ie. all mutations (115,190)583. Sarva gata: (Brahman) which exists everywhere (48,115)584. Sarva gataanekaatma vaadinaha: Those who have

acknowledged the doctrine of many Atmans who existeverywhere (161)

585. Sarvajna: (Nitya chaitanyaswaroopa Brahman or the Absolute reality of the essential nature of Eternal PureConsciousness) which knows everything, is omniscient

(20,24)586. Sava bhootaan teeraatmaa: (a) Hiranyagarbha, one who

exists within every creature in the form of instruments ofaction (204); (b) Paramaatman who is the Atman existingwithin every object (202)

587. Sarva shakti: (Brahman) which has the Shakti or power ofcausing everything, which is omnipotent (20,24)

588. Sarvaatmaatwam, Sarvaatma katwam: To be everything,being omnipresent (114,126)

589. Sarvaatma darshanam: The cognition of the Non-dual Self(ekaatma darshana) of the type – ‘One and the same AtmanHimself is verily everything’ – (403)

590. Sarvaatma bhaavaha: The fruit of Brahma Vidyaa of the type – ‘Everything I verily myself indeed’ (44)

591. Sarvaantara: (Paramaatman or the Supreme Self) whoexists innermost to all else (97)

592. Sarvoapaadhi vivarjita: (Para brahman) which is devoid of

any upaadhi or adjunct whatsoever (90)593. Savitaa: The sum who is eternally resplendent (an illustration

for Brahman which is Sarvajna or omniscient) – (69)594. Savishesha: (Brahman) which is associated with special

attributes (109)595. Sashareeratwam: To be embodied (this is brought about by



Ajnaana or ignorance) – (58,60)596. Saakshee: Atman or the Self who illumines the Jeeva (who

is the object for notion, ego) by means of His chaitanya orPure Consciousness (8,49)

597. Saankhyaaha: The followers of sage Kapila’s philosophycalled ‘Saamkhya Darshana’ (they have acknowledged many

Atmans or salves and Pradhaana, the cause of the world) – (64,65)

598. Saankhya smritihi: The Shaastra or text of PradhaanaKaarana vaada or the theory of Pradhaana being the causeof the world which the Saankhyans have accepted(192,405)

599. Saadhana sampathihi: Being equipped with the Saadhnas orspiritual excellences needed for Moaksha or Liberation (13)

600. Saadhya: That which is to be attained by a Saadhana (42)601. Saadhya ksham: Where the Lord exists (the manifestation of

the world) – (369)602. Saamyaa vastha: The Pralaya or dissolution of all creation

which, the Saankhyans say, is a state when Sattwa, Rajasand Tamas, ie. the three Gunas are in equilibrium (354)

603. Saava kaasha: (Smriti or the work of a sage) which has orprovides the scope for another topic other than what it

mentions (399,407)604. Siddhaha: One who has acquired Siddhis or occult powers

by means of excessive practices like Dharma etc. (189,407)605. Siddhaantaha: In any Adhikarana of the Brahma Sootras that

philosophical truth which remains unassailable, in fallible(174)

606. Suvarna prakritikaha: (the kaarya or effect) that is brought

about by means of gold (410,422)607. Suvarnaa dayaha: The upaadaana kaaranas or material

causes like gold etc. (265)608. Sushuptihi, Sushuptaa vasthaa: Deep sleep state devoid of

any dream (85,259)609. Sushupti samaadhyaadikaha: Avasthaas or states like deep



sleep, Samaadhi or trance etc. (425)610. Sookshmam Shareeram: The body projected by the mind

subtle body (342,343)611. Soochee paashaadihi: Needle dice etc. (the adjuncts for

empty space) – (159)612. Senaapatyaa dishabdaaha: The words which mention the

distinctive positions like a commander of troops etc. (anillustration for words like Indra etc.) – (286)

613. Sthaanou: Purusha buddhihi: The assumption of a man in astump of tree (264)

614. Sthaavara jan gamam: The movable and the immovable – like the plants and trees etc. as also creatures (165)

615. Sthoonaani khanana: To make a pig or a pole strongembedded by pinning down repeatedly (an illustration for thetautness or sturdiness of a yukti or logical device) – (472)

616. Sphatikaha: The smooth surface of a white marble stonewhich remaining clean appears red, blue etc. (an illustrationfor the Nishpathi or derivation of Atman’s essential nature ofPure Being – Consciousness) – (266)

617. Sphoataha: The form which is imagined by Vaiyaakaranas orgrammarians as the word that is vyatirikta or quite distinctfrom varmas or colours (288,291)

618. Smriti roopaha: Bhraanti or delusion that is devoid of anyobject like memory (2)

619. Spashta chaitanya: (Atmans) who are clearly seen to havecognition (413)

620. Svantantra Kaaranam, Svatantraa Prakritihi: (Pradhaana)which is itself the cause independently without desideratingchetana or Pure Consciousness (335,339)

621. Svapna darshana maayaa: The false appearance(illustration) of seeing a dream (424)

622. Svayam jyoatih svabhaavam: Of the essential nature of itselfilluming self – effulgent entity (43)

623. Svapnadrishta hastyaadivat: Like the elephant etc. which arefalse and which are seen in a dream (175)



624. Svayamprasiddha: That which is itself self – established (ie.Brahma atmatwa) – (435)

625. Svaswaami bhaavya (Sambandhaha): The lord and hissvattu or independence such a relation slip (58,255)

626. Svaatmaroopam: That form which is one’s own (48)627. Svaapamoorchhaa dyavasthaaha: Deep sleep, swoon and

such other states devoid of duality (412)628. Svaabhaavika: (a) Of the state of Avidyaa bereft of

discrimination, Kartrutwa – Bhoaktrutwa (269); (b)Vyavahaara or empirical transactions (435); (c) embodiedself hood (435); (d) not something produced (not kritaka);perennially of an essential nature of being self – established

(unembodied ness) – (42); (e) attaining non-division(Avibhaaga praapti) – (425)

629. Haanoupaadaane: To discard and to obtain (the fruit ofKarma) – (41)

630. Hiranygarbhaha: Kaarya brhaman, Sarvakaranaatma whoresides in the seventh Satya loaka (250,294)

631. Heyoapaadeya rahita: Aatma jnaana or Self – Knowledge)which is devoid of the fruits of action like discarding oracquiring (35,38)

632. Hairanyagarbha buddhihi: The macrocosmic intellect ofHiranyagarbha (ie. Mahat) – (339)

Brahma Sootra Bhaashya (Part II)

[Note: The numbers given under are concerning the number ofthe Bhaashyas. If there is a number like: 1-176,414; 2-197,198, itmeans in the Part I above the Bhaashya portions of 179,404 are

to be referred, as also the Bhaashya portions of 197,198 in thePart II have to be referred. If in the explanations a word isunderlined, it means it means that word should be referred to inthe list of words explained]



‘A’

1. Aksharam: That which is in destructible (a) an adjunct ofEshwara called ‘Avyaakrita, the cause for Sarva vikaara or

all changes 1-201; (b) the letter ‘Aam’ (‘Om’), this is anupaasya or object of meditation as ‘Sarvaatmaka’ or theinnermost core of everything 1-243; (c) in the chhaandaagyaUpanishad the Gaayatri said to be Sarvaatmaka is Brahmanalone not a chhandas which is of the form of Aksharasamnivisha 1-131; (d) the in destructible parabrahman whichis the support or substrate for all the phenomena that existsup to Avyaakrita Aakaasha 1-244; one should cognize the

essential nature of Akshara by gathering together all the Adharmas that are prohibited Dharmas that are found invarious shrutis (2-382,383)

2. Anu: A subtle thing By virtue of a relationship with theadjunct of Buddhi (intellect) or Antahkarana (inner instrumentof knowledge, viz. mind), Jeeva or the transmigratory soul iscalled ‘Anu’ (2-138,139); or he has been called like thatbecause of the opinion that it is difficult to know him (2-138);even calling Parameshwara ‘Anu’ is owning to the reason ofan adjunct (2-139); to call Praanas or senses ‘Anus’ isbecause they are subtly distinctive, not because of themeasure of being a very subtle, microscopic thing (2-186);even the Mukhya praana or Pure Being –Consciousness ofthe Self is Anu in this sense alone (2-195)

3. Anuhu: (a) Paramaanu which the vaisheshikas haveacknowledged (1-26,64; 2-21,26,27,29); (b) the Anus oratoms which are Kshanika or momentary which the

Sarvaastitwa vaadins have acknowledged (2-44); (c) the Anus called ‘Pudgala’ which the Jains have acknowledged(2-68)

4. Athaataha: Further because, In the first Brahma Sootra theword ‘Atha’ means ‘after the Saadhana chatushtaya is gonethrough’ (1-13); in this Sootra the word ‘Ataha’ means ‘the



fruit of Karma is Anitya or non-eternal, the fruit of Brahma jnaana alone is the Paramapurushaartha (ie. the ultimategoal of all human existence) which is Nitya or eternal –thusthe Veda itself has stated’ (1-14)

5. Adrishta: (a) (the fruit) which the vrithi kaara has imagined asthe invisible fruit called ‘Moaksha’ accrues in due course oftime to upaasanaa or meditation on Parabrahman which isnot visible (1-40); in the (vedantic) Siddhaanta or ultimatespiritual truth there exists Drishta phala or visible fruit forParabrahma vidyaa or Intuitive knowledge of the Transcen-dental Reality (1-41; 2-482); (b) Dharma – Adharma (ie.virtues – vices). Though the doorway of Adrishta it is not

possible either for Saankhyans or Kaanaadas or Vaisheshi-kas to evade Karma phala saan karya or the inter mixture ofthe fruits of Karmas (2-170 to 172); (c) (anumeya or inferredthing) that is Paroaksha or that which is beyond the range ofsight, invisible. The yukti or logical device substantiates

Adrishte by virtue of its similarity with Drishta (1-409)6. Adviteeya, Eka: (Brahman) without anything second to It.

The creation of the world is caused from the Parabrahmanalone (ie. the Absolute Reality) which is Adviteeya or Non-dual (1-440,443,462; 2-575); there is no danger to Atman’s(ie. the Self’s) Non-dualism posed from Avidyaa or ignorance(2-510)

7. Adhikraraha: (a) The beginning of a chapter, a chapter. Inthe first Sootra or axiom of this Vedantic spiritual science forthe word ‘Atha’ there is no meaning of ‘AdhiKaara’ or thequalification worthiness, eligibility (1-11); (b) suitablequalification. For human beings there exists Adhikaara to

study (practice) this Shaastra or spiritual science (1-274); forDevatas or deities, Rishis or sugas there exists Adhikaara inBrahma vidyaa or Intuitive knowledge of the Absolute Realityof Brahman (1-281,282 to 300); for Shoodras or lower castepeople there does not exists any Adhikaara that is throughthe Vedic texts (1-307,310 to 312); for Shoodras too there



exists Adhikaara for Jnaana (ie. Self-Knowledge) throughItihaasa (Historical texts), Puraana (mythological texts) etc.(1-313); even for vidhura or a widower etc. to whom theredoes not exists any Aashrama karam there exists Adhikaara

for Jnaana (2-482). (c) the kaarya or action needed for theLoakasthihi or sustenance of the world. For Jnaanais as longas the respective Adhikaara exists there is no karma kshayaor destruction of karma (2-380)

8. Adhishthaatru: One who being above (superior) rules over.For the Achetana or insentient, gross thing Chetana or onewho is sentient is Adhishthaatru (1-302,391,414); for thecreation of the world there does not exists another

Adhishthaatru (1-391); the doctrine of ‘Brahman is a mere Adhishthaatru’ as propounded by those who follow ordepend upon the Saankhya and yoga philosophies as alsovaisheshika school is not correct (2-74,75)

9. Adhishthaanam: (a) To rule over. For the Eshwara or Lord ofthe Taarkikas or logicians the Adhishthaana of Pradhaanawhich is devoid of any form does not suit (2-77); (b)

Aashraya or support, substrate, Shareera or body. For thefunctioning of the Indriyas or senses the Adhishthaana called‘Deha’ or body which is Adhyasta or superimposed(misconceived) is needed (1-5); since for the Eshwara of theTaarkikas or logicians there does not exist any

Adhishthaana, Adhishthaatrutwa or Lordship does not suit(2-79)

10. Adhyaasaha: (a) To misconceive or assume one thing inanother mutually. By virtue of Avidyaa or ignorance said tobe the Anyaanya adhyaasa or mutual superimposition or

misconception of Atman or Self and Anaatman or not – Self,there exists Vyavahaara or empirical dealings (1-1,4); (b) asstipulated by the Shaastra or scripture to assume theviewpoint of another thing in a particular thing (1-46; 2-331);as a result of Saaroopya or similarity of form people entertain

Adhyaasa (1-126)



11. Anirvachaneeya: The Avyaakrita or unmanifested namesand forms which cannot possibly be determined and defined.They cannot be defined or described either as Brahman orsomething other than that (1-69,440); since names and

forms are Anirvachaneeya alone they are called ‘Maayaa’ ,‘ Avyakta’ (1-339)

12. Anubhavaha: The cognition (Intuition, rather IntuitiveExperience) of an entity, Anubhava etc. are Pramaana orvalid means of Knowledge in Brahma jijnaasaa (desire toknow the ultimate, Absolute Reality) – (1-28); Brahmajnaanais one that is as perforce to culminate in Anubhava (1-28,409); Manana means Tarka (reasoning) which is Anu-

bhavaanga or subsidiary to Intuitive Experience (1-418);Jnaana phala or fruit of Intuitive knowledge is Anubhavaaroodha or that which has ascended or elevated to IntuitiveExperience (2-381,452); the Intuitive knowledge of the type – “Aatma chaitanya or Pure Consciousness of the Self devoidof any Duhkha or grief is Itself ‘I’” is Itself Aatmaanu bhavaor Intuitive experience of the Self (2-507,508); to Jnaani’sTushtyan nubhava or experience of contentment or sense ofsatisfaction etc. appear (2-583); ‘Tat’ – the meaning orsignified object of this word is Anubhavaatmaka or of thenature of Intuitive Experience (2-506)

13. Anumaanam: (a) Anumaana Pramaana or the valid means ofknowledge of inference, Tarka or logic. Jagat kaarama or thecause of the world is not Anumaanagamya or within thepurview of inference (1-29,296,469); the false notion oflogicians that – ‘Eshwara or the Lord is Anumaanagamya’ (2-27); the Shaastra praamaanya or the validity of the scriptural

text is not Anumaanagamya (1-38)14. Anushayaha: Karmashesha or the remnant of Karma that

has yet to yield Aihika phala or fruit here in this birth, thosepeople who have enjoyed the Karmas like Ishta, Poorta etc.descend into this world along or associated with Anushaya(2-225,229); Anushaya does not mean the remnant (Shesha)



of Karma meant for attaining Svarga or heaven (2-228);between Aachaara or a code of conduct, good behavior and

Anushaya there is no distinction (2-232)15. Anushthaanam: That which is perforce to be done. For

Dharma jnaana or knowledge of righteousness or one’sreligions duty there is a want of Anushthaana, but forBrahma jnaana or Intuitive knowledge of the Absolute Realityof Brahman there is no want of it (1-12); the doctrine that‘After Jnaana or Self -Knowledge accrues, there remains an

Anushthaana called ‘upaasanaa’ (meditation)’ – is notcorrect (1-40,42,43)

16. Anusmritihi: Pratyabhignaa or recognition which is of the

form of memory of the type – ‘That alone is this’ – thataccrues after Intuitive experience is gained. By virtue of this

Atman’s Sthiratwasiddhi or attainment of consummateEstablishment in the and conviction of Self-Knowledge asPure Being-Consciousness (2-51); the Buddhistic theory thatthis is Saadrishyanimittaka or caused by resemblance,similarity is opposed to logical arguments (2-512); Anusmritiis a Pramaana or valid proof to affirm that the Jeeva alonewho has gone to Sushupti or deep sleep state wakes up (2-269)

17. Anrita: Asatya or unreal, Mithyaa or false, a false appearan-ce. Anaatman or not –self is Anrita; by virtue of the Adhyaasaor mutual misconception between Satya or real and Anrita orfalse, Vyavahaara or all empirical transactions are carried on(1-1); Vikaara or change, mutation is Anrita (1- 223,433,435); even the Moaksha Shaastra or scientific treatisedealing with Liberation is Anrita, Asatya (1-436,437);

although the bite by a snake seen in a dream etc. areMithyaa or false, the cognitive knowledge caused by them isverily Satya or real (1-437); the cognitive knowledge of Styaakshara is caused by Anrilaakshara or false letters (1-437);the whole gamut of Satyaanrita Vyavahaara or empiricaltransactions of real and unreal phenomena occurs invariably



before Aatmai Katwaavagat or the Intuitive experience of theNon-dual Atman or Self accrues (1-438)

18. Antahkaranam: The Manas or the mind, the Buddhi or theintellect, the vijnaana or empirical consciousness or

awareness, chitta or cognitive memory etc. all such upaadhisor adjuncts of a Jeeva or transmigratory soul, one shouldnecessarily acknowledge that Antah karana exists (2-143); just like the Bhootas or creatures, this is created by Brahman(2-117); its relationship with Jeeva exists till Moaksha orLiberation is attained (2-140); in Suphupti or deep sleep andPralaya or dissolution of all creation its relationship remainsin the Beejaroopa or seed form (2-142)

19. Antya: The final. The final Upaasanaa pratyaya or meditativeconcept at the time of death yield an Adrishta phala or invisible fruit; even for the fruits of Karmas the Antya pratyayaor final concept is necessary (2-525); since it removes ordrives away Avidyaa or ignorance and thereby removes thePramaana Vyavahaara or empirical transactions involvingvalid means of knowledge themselves, Shaastra is AntyaPramaana or the final valid means of Intuitive knowledge (1-438); for the Antya visheshas or the final special attributes orcharacteristics that the vaisheshikas have imagined to affirmthat –‘Atmans or Selves are different or distinct’ – there is noPramaana or valid proof whatsoever (2-172)

20. Annam: (a) The Anna or food, that is mentioned in thechhaandoagya Upanishad to have been produced fromPrithavi (earth) and AP (water) is verily Anna alone (2-111);the kaarya or effect like Anna etc. have been mentioned forthe purport of attaining Brahmajnaana or Intuitive Knowledge

of the Absolute Reality (1-367); (b) the Pancha Koash as orthe five sheaths like Anna, Aahaara (food), Annamaya (full ofor the essence of food) – (ie. the body itself) etc. have beenmentioned to signify Brahman alone (1-107,366,368);Sarvaanna bhakshana or consuming all food is not stipulatedas an injunction for Praanoapaasaka or meditator on the vital



23. Apoorvam: The effect of Karma. The Adrishta vishesha orsome special invisible thing which the Poorva Meemaam-sakas have imagined as the mediatory cause for karmato yield its fruit (2-316); its refutation (2-314,317). The

sacrificial offerings that Ishtaadikaaris have given acquire an Apourva form and depends an them (2-220)

24. Abhaavaha: That which does not exist. The refutation of Asat kaarya vaada or the theory of vaisheshikas which saysthat kaarya or an effect which was non-existent in thebeginning gets born (1-119); Abhaava is just like the son of abarren woman (1-119); the Nirasana or denial of the theoryof Sarvaastitwa vaadins that from Abhaava an existent thing

comes into being (Bhaavaat pathi occurs) – (2-53,55,56)25. Abhyudayaha: The shreyas or prosperity that accrues from

karma or Upaasanaa (1-12,91,350,389); for all the Saguno-apaasanaas which yield Abhyudaya the Gati or path attainedis Devayaana or the divine northern path (2-377)

26. Amukhya Aatmaa, Amukhyam Brahma: (Jeeva) who is not Atman or the self in the Mukhyaarth or predominant sense;(Devatas or deities) who are not Brahman in the predomi-nant sense (1-95,97,372); Apara Brahman or the lowerBrahman which is subsidiary (Gouna) – (2-527)

27. Amritatwam: Moaksha or Liberation which is indestructible(1-380,385). The Amritatwa or inmortality that is attained byvirtue of Avidyaa and which lasts for a long time is Aapekshi-ka or relative; but that gained by means of Jnaana or Self -Knowledge is Aatyantika or endless, eternal (1-380,385; 2-548)

28. Artha vaadaha: A scriptural sentence which eulogizes that

which is stipulated as an injunction or criticizes that which isNishiddha or prohibited. Artha vaada to affirm that forDevatas or deities there exist body etc. (1-281,286). Even for

Artha vaadas, there can possibly be Avaantarataat parya orpurport that may be extraneous secondary or subordinate ineach and every meaning, and if it is opposed to any other



Pramaana or valid means of knowledge it is said to be Anuv-aada or repetition what another has said; if it is not opposedto any other Pramaana then it is said to be Guna vaada andif birth these are both there, then it is said that it signifies

verily a thing that exists (1-303)29. Arthaanarthou: (a) good and bad fruits. These Arthaanarthas

which are the fruits of Dharma (virtues) and Adharma (vices)exit distinctively; but Moaksha or Liberation is quite distinctfrom them (Vilakshan) – (1-42); (b) Arthaanarthas areTaapaka or those which engender suffering, man is Tapya orwho suffers – this division or distinction is Vyaavahaarika orof the nature of an empirical dealing in Vedanta (2-20)

30. Avagatihi; Avagamaha: Cognition, Anubhava or IntuitiveExperience or Pure Consciousness. Brahman jijnaasaa oraspiration to know Brahman or the Absolute Reality is meantfor attaining the fruit of the form of Avagati (1-18); Manana orreflecting and Nididhyaasana or contemplating too likeshravana or listening to the Upanishadic teachings aremeant for Avagati (1-61); Vedanta vaakyas or upanishadicsentences are directed towards attaining Brahman vagati (1-64)

31. Avasthaaha: The three states of Consciousness, viz. waking,dream and deep sleep, Srishti etc. the states of differentages. The appearance of Paramaatman or the Supreme Selfas if endowed with the three states of consciousness is justlike the rope-snake merely Maayaa or an illusion (1-424); theoccurrence of the disappearance or extinction of the empiri-cal transactions of Kriyaa (Action). Kaaraka (means ofaction) and Phala (fruit of action) is not in any one particular

Avastha whatsoever (1-435); brahma proopti or attainment ofBrahman or the Absolute ultimate Reality is not like oneleaving the state of youth and attaining the vaardhaka Avas-tha or state of old age (3-582); the purport of mentioningabout the Jaagradaadavastha or states of waking etc. in theShruti is to signify (teach) Atman’s Avasthaa rahitatwa or



the Self being devoid of the three Avasthaas (1-331)32. Avaantara prakritihi: The internal cause, not the principal

Prakriti called ‘Brahman’. The statement that Praanas or thesenses or the vital forces existed in the beginning too is a

topic concerning Avaantara prakriti (2-176); even in thematter of manifested phenomena the Prakriti Vikriti bhaavaor existence of the natural state of any thing and a change oreffect of it has been mentioned in the Shruti (2-176)

33. Avidyaa: (a) wrong, erroneous, false knowledge, Mithyaapratyaya or misconception, Mithyaa jnaana or false knowle-dge, Mithyaa buddhi or false notion or sense, Bhraanti ordelusion, Anavabaadha or a luck of the real knowledge, Apr-

aboadha or a luck of the Intuitive knowledge – all these arethe synonyms of Avidyaa or ignorance. The mutual Adhyaa-sa or misconception between the self (Atman) and the not-Self (Anaatman) is itself Avidyaa (1-4,225,240); due to Avi-dyaa alone the Loakika vyavahaara or empirical transacti-ons and the vaidika vyavahaara or scriptural transactionsensue (1-5,6,7; 2-282); Avidyan alone is the Pratibandhaor impediment to Moaksha or liberation (1-45); though

Avidyaa is Anaadi (beginning less) and Ananta (endless)it becomes Baadhita or falsified or sublated by Vidyaaor Self-Knowledge (1-9); the Anarthas calamities like

Avidyaa etc. are removed by means of Brahmaa vagati orIntuitive Experience of the Absolute Reality (1-18); in Vijna-anaatman or Self of Pure Consciousness Martyatwa ormortality is Adhyaaroopita or superimposed by virtue of

Avidyaa-Kaama-Karma (1-185); if anyone raises thequestion: ‘To whom is this Avidyaa?’ – the answer is: ‘To

him who puts that question’ – (2-510); there is no Sadvite-eyatwa or association with duality cause to Atman by virtueof Avidyaa (2-510); Whether the Avidyaa exists or goes, inthe astu or real entity there is no special feature causedwhatsoever (1-351); (b) in the Vaishedhika philosophy

Avidyaa is the cause for the Nityatwa or eternally of the



Paramaanu or microscopic atom (2-32); in the Sougataphilosophy (ie. Buddhism) Avidyaa is the cause forSamskaara or latent impressions (2-43,49)

34. Avidyaakalpita: That which appears owing to Avidyaa – that

which is not Paramaartha or the Absolute, ultimate Reality, All the words like Avidyaakalpita, Avidyaakrita, Avidyaatma-ka, Avidyaadhyasta, Avidyaadhyaaroopita, Avidyaanimitta,

Avidyaapratyu pusthaapita are synonyms. For all of them themeaning is Mithyaa jnaananimitta (caused during to miscon-ception or false knowledge) alone-All the following express-ions are Avidyaa kalpita: Bheda (division, distinction), Sams-aaritwa (transmigratory existence) – (1-47,456); Shaareera

(embodied soul) – (1-104); Shaareera’s upabhaaga (soul’s enjoyment (1-162); Sattwa or Antah karana (mind) – (1-175);Mortyatwa (mortality) – (185); Kaarya karanas (the body andthe senses) – (1-195,440); Bhootendriyamaatras (the fiveelements and sensations) – (1-386); Naamaroopa (namesand forms) - (1-201,339,388,440,456,471; 2-9,161,251);Kaarya prapancha (the effect of the world) – (1-223; 2-291);Jeevaroopa (form of the soul) - (2-161,162,268); Jeevabheda (distinctions of soul) – (1-269); Jeeva praajnabheda(the distinction of the soul and Praajna or Praana) – (1-352);in the cause (the appearance of) effect –(1-423); upaadhis oradjuncts (1-440; 2-282); Vyaakritaavyaakritabheda (thedistinction of the manifested and the unmanifested) – (1-464,469); Tapyataapaka bhaava (the concepts, thoughts of thatWhich is heated and that which heats) – (2-20); Kartrutwa(agent ship of action) – (2-153,154); Duhkha (misery, grief)(2-162); Buddhyupaadhi sambandha (the relationship with

the adjunct of intellect) – (2-141) Aabhaasa (reflection) -(2-168); Bandha (bondage) – (2-549)

35. Avidyaavasthaa, Avidyaa vishayaha: The state in whichthere exists Avidyaa or ignorance. In this Avasthaa alonethere exists the empirical transactions of upaasya (an objectof meditation) and upaasaka (meditator) – (1-91); Kartrutwa-



adi Vyavahaara (the empirical dealings of an agent ship ofaction etc.) – (1-175; 2-151,154,155); all the empiricaltransactions (1-195); vishesha vijnaana (awareness of aspecial feature) – (1-387)

36. Avidwaan: One who has not cognized. (a) one who is not anupaasaka or meditator (2-539,547,559) – (b) one who is nota Brahma jnaani ie. who is not a Realized Soul (2-555)

37. Avyaktam: (a) The Beejaat makajagat or seed form of theworld which has not manifested as names and forms,

Avyaakrita. This is endowed with Sattaa or existence, Beingthat is within the control of Parameshwara or the Lord (1-339); it gets manifested by Paramaatman (1-401); in the

Katha Shruti (or Upanishad) the body itself has been called Avyakta (1-338,339); this is called ‘Asat’ in the Shruti - (1-445); (b) Avidyaa which without itself being unmanifestedcarries on the entire gamut of empirical transactions of Jeeva(1-340); (c) Brahman which is the Saakshi or Witnessing Absolute Consciousness for everything (2-298)

38. Avyaa Kritam: The seed form of names and forms whichhave not been manifested distinctively, Bhoota sookshma orthe subtle matter. The vishaya or objective phenomena forEshwara’s Jnaana or awareness before creation (1-69);Tattwaanytwaa bhyaam anirvachaneeya or that whichcannot be defined either as Paramaatman (Brahman) Him-self or something other than Himself (1-69,440); Avidyaakalpita or projected or conceived owing to ignorance (1-440,464); the Vyavahaara or empirical transactions ofParinaama (change, mutation) etc. for Eshwara due to thedistinction of vyakrisaroopa or manifested form or Avyaak-

ritaroopa or unmanifested form (1-464)39. Ashareeratwam: Unembodiedness. For upaasakas

(meditators) and Muktas (Liberated Souls) the embodied-ness or unembodiedness is in accordance with theirSankalpa or volition (2-602); for Atman or the Self this

Ashareeratwa is not a Anushteya phala or fruit of any



spiritual practice, but Svaabhaavika or that which is quitenatural, intrinsic (1-42); when one is alive alone, Asharee-ratwa exists (1-58,60); without Brahma bhaava or IntuitiveExperience of the Transcendental Reality there is no

Ashareeratwa at all (1-321)40. Asat: Non-Existence, (Abhaava). In the Vaisheshikas’

doctrine of Asatkaaryavaata which states that the kaarya oreffect which did not exist in the beginning acquires aSattaasambandha or real relationship with the cause once it(effect) is born, utpatti or birth, coming into existence doesnot suit (1-446 to 449); if it is said that Kaarya or the effectwas Asat in the beginning, then it means that it, being

Avyaakrita, existed in kevalaatmaroopa or form Absolute self just like Asat (1-368,445); the Buddhists’ Asat Kaarya vaadaalso which states that from Abhaava or non-existenceBhaava or an existence entity is born is opposed to yukti orlogical arguments (2-53,55,56); since Asat is Niraatmaka(devoid of Atman or Self), from that Sat (an existent entity)cannot possibly be born (2-106); Saankhyans face asituation of supporting Asat kaarya vaada (1-426)

41. Ahamkaaraha: Ego or ‘I’ notion. The Bhaagavata doctrinethat Ahamkaara is born from Manas or mind is Loakaviruddha or opposed to the popular belief (2-85); it is alsoopposed to yukti or logic (2-86); since Pravritti or empiricalprogress occurs through Ahmakaara alone, the Jeeva or thesoul is a Kartru or an agent of action (2-150) since Ahamkaa-ra also is Jneya or that which can be known as an object,Jeeva’s Kartrutwa or agent ship of action is not Svaabhaa-vika or natural, intrinsic (2-156); mind itself by virtue of a

vrithivishesha or special kind of function (faculty) is called‘Ahamkaaru’ (2-183)

42. Ahampratyayaha, Asmat pratyayaha: The awareness orcognition of ‘I’, ie. ‘I’ notion or concept. There is nothing like‘Atman as a rule or law is Avishaya or devoid of being anobject only, He may become an object for Asmat pratyaya



pervasiveness etc. become relevant to Paramaatman (1-151); the vaisheshikas’ doctrine that Aakaasha is Nitya oreternal is opposed to both Shruti (scripture) and Yukti (logic)

– (1-95,96,98); the Niraasa or denial of the Buddhist

doctrine that Aakaasha is Nirupaakhya non-existent (2-50);(b) Avyaakrita (unmanifested). One who is the Aadhaara orsupport or substrate for even the Avyaakrita Aakaasha isParamaatman (1-242,339); the cause for the Buddhi orintellect of Hiranyagarbha (1-339); Avidyaa kalpita orimagined projected by ignorance (1-440); (c) Brahman. The

Anantaa Kaasha or endless empty space that is mentionedin the Chhaandoagya Upanishad as the cause for all

creations is Brahman or the Absolute Reality (1-119); that Aakaasha which is said to be the instrument of carrying outthe functions of names and forms is Brahman (1-325); whatis stated to be Daharaakaasha is also brahman alone (1-256)

44. Aakhyaanaani: Stories. The stories that are found in theVedantas or Upanishads are not karma shesha or remnantof a karma or ritual to be performed just like Paariplavaakhyaana (2-466); these stories are meant for eulogisingVidyaa or Self – Knowledge, to facilitate the cognition of theTattwa or the Absolute Reality (2-467)

45. Aagamaha: Veda, Vedanta If they illustrate that – ‘A thingwhich does not possess chaitanya or Pure Consciousness isnot Brahma prakritika or of the innate nature of Brahman,the ultimate Reality,’ – the Saankhyans with find oppositionfrom Aagama or Vedanta (1-416); for the ParamaanuKaarana Vaadin (ie. Vaishashika) also there will be

opposition from Aagama (1-430); without the Aagama even toexaggerate (utpreksha) Jagat kaarana or cause of the world(1-428), in a topic that is Aagamagamya or Known only fromthe Veda Tarka or logic should not be forwarded (2-427)

46. Aatmaa: (a) One’s Swaroopa or essential nature of Being.Vyavahaara or empirical dealings are due to Anyoanyaa



dhyaasa or mutual superimposition of Atman or Self and Anaatman or not –Self (1-15); the Intuitive knowledge(Jnaana) of Aatmatattwa or the Absolute Reality of the Selfwho is Asamsaari or not a transmigratory soul is not needed

for Karma or a ritual (1-7); the Ahampratyayi or the, Jeevahaving ‘I’ concept, notion is superimposed (by the commonpeople) on Pratyagaatman or the innermost Self (1-8);Brahman in our Atman or Self (1-19); there exist contradict-tory opinions with regard to the question: ‘What is the

Aatma vishesha or special characteristic of the Self?’ (1-20); ‘Drashtavyaha, Shroatvyaha –‘ (ie. Atman should bevisioned, should be heard about) etc. are not vidhis or

injunctions with regard to Aatma jnaana (Self-Knowledge) – (1-52); the Purusha who is everyone’s Atman is notPrasiddha or familiar either in Karma Kaanda or Tarkashaastra or science of logic, dialectics (1-54); since the shruti(Upanishad) has called the Sacchabdavaachya or the objectsignified by the wor d ‘Sat’ (Reality) ‘Atman’ (Self) the latter isverily chetana or Pure Consciousness (1-74,75); AtmanHimself is the Sashupti sthaana or the realm of deep sleep(2-267); Brahman should be meditated upon (Upaasanaa) asone’s own Atman alone (2-510); in Prateekas or symbols,reflected images one should not entertain Aatman buddhi orsense of being the self, ie. identification with the Self. (2-512); the transaction of the type of one’s Atman (Self) beingParamaatman is based on Shaastra drishti or viewpoint ofthe scripture (1-140). (b) Jeeva or transmigratory soul. (c)

Antah karana or the mind (2-183); (d) the body (1-49)47. Aatmaikatwam: The unity (Non-duality) of Atman or the Self.

All the vedantas (Upanishads) are begun to (ie. engaged in)to signify Aatmaikatwa (1-9); in the Shaareeraka (ie.Brahman Sootras) Antmaikatwa has been signified in orderto remove the false knowledge (misconception) of those whoassert that – ‘Jeevaroopa or form of a soul is Paaramaarthi-ka or Absolutely real’ – (1-269); Aatmaikatwa Jnaana or



Intuitive knowledge of the Non-duality of the Self is Itself theSaadhana or spiritual practice for Moaksha (Liberation) – (1-407); the Shruti which signifies Aatmaikatwa is the Pramaa-na or valid means or proof to affirm that the Prapanch or

world of duality of the type of Bhoaktru (enjoyer) etc. is notquite distinct from Brahman – (1-434); once the Jnaana orIntuitive knowledge of Aatmaikatwa accrues there does notremain any Aakaankshaa or aspiration, loaging whatsoever(1-438)

48. Aadhyaanam: Upaasanaa or meditation, Nididhyaasana orcontemplation.

49. Aanandaha: Sukha or happiness. The determination that

Brahman which is the cause of the world is called ‘Aanabda’(1-28); Aananda Itself is Brahman, and not Aanandamaya orthat which is full of Aananda or happiness (1-110); the Akshipurusha or Being in the eye that is mentioned in the Chhaan-doagya Upanishad is Brahman of the nature of Sukha (1-180); the statement that – ‘Aananda roopa Brahman isPuccha (or tail)’ – means that It is the support or substratefor all the worldly happiness (1-109); in order to signify

Aananda Brahman the Panch koashas or the five sheathsending in Aanandamaya koasha has been mentioned (1-107); Brahman alone is the Aananda (Bliss) in the predomi-nant sense (1-139,240); the Dharmas or intrinsic qualitieslike Aananda etc. of Brahman should be made conducivewherever they appear (2-336,339)

50. Aarsham Jnaanam, Aarsham Darshanam: The IntuitiveKnowledge attained by Rishis or sages. By means ofexcessive or abundant Dharma or intrinsic spiritual qualities

this Jnaana accrues (1-140); it is the belief of the Saankhy-ans etc. that kapila etc. have attained Aarshajnaana (1-440)

51. Aashramaaha: The four stages of life like Brahmacharya(celibacy), Gaarhastya (house holder ship) etc. the

Aashrama – Karma or rituals stipulated for the various Aashramas are the Saadhanas or spiritual practices or



disciplines for the accrual of Jnaana or Intuitive knowledge ofthe Absolute Reality (2-469,471,477); for Jnaana or Self-Knowledge to yield its fruit there is no need of the help ofKarmas (2-468); even for those who are not Mumukshus or

people desirous of Liberation those very same AashramaKarmas are stipulated (2-477); in the Aashrama of or dhwar-etaskas or people who practice celibacy (ie. anchorites,recluses, Sannyaasins) Vidyaa or Self - Knowledge hasbeen taught (2-454); just like Gaarhastya or house holder-ship the other Aashramas too are Anushtheye or thosewhich can be practiced (2-457,458); even for Vidhura orwidowers who are devoid of an Aashram there exists Adhik-

aara or qualification for Vidyaa (2-480 to 482); it is better tobe an Aashrami them to be without an Aashrama (Anaash-rami) – (2-483); those who have gone or elevated themse-lves, to a higher Aashrama should not descend (2-484); forthe defaulters of Aashram Dharma there is Praayashchitta oratonement, expiration, penance (2-485,486)

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I,ee

52. Indriyaani: The remaining Praanas or vital forces barring theMukhya praana or Pure Consciousness of the Self. Theseare eleven in number (2-183,185,200); these are differentphenomena from the Mukhya praana (2-201) Manas or mindis also an Indriya or sense (2-201 to 203); there are neededfor empirical transactions like Pratyaksha (perception) etc.

(1-5); some people believe that these are themselves Atmanor the Self (1-20); although in Sushupti or deep sleep thevrithis or functions of these Indriyas are about, the PraanaVrithi or functioning of the vital force (ie. inhalation andexhalation) exists (1-122); for the Bhoatas or creatures thosealone are the essence (1-1-22); for the empirical transactions



of the object and the senses the Manas or mind is the causeor origin; if these are held in firm control, Moaksha or Liberat-ion accrues (1-336); these (Indriyas) are needed to cognizethe special characteristics of the objects (2-124) Brahman in

not an object for Indriyas (1-29); the objects beyond thepurview or reach of Indriyas have perforce to be known fromthe Shruti alone (2-402,463).

53. Ishtaadikaarinaha: Ishta (Karmas like Agnihoatra etc.),Poorta (to construct a well, a tank, a pond, a form etc.) Datta(to gift away as charity outside the sacrificial fire) – peoplewho perform those stipulated Karmas get endowed with theseed form of the body and go to the other world (2-220);

from these persons the Devatas or deities get their food andenjoyments (2-222); (these Ishtaadi kaarnaha) – since theyare not Aatmajnas (ie. they are not having the Intuitiveknowledge of the Self) or since they have not cognized theParamaatman or the Supreme Self or since they have notdone Anushtaana or practice of Jnaana – Karma samuchha-ya or blending of upaasanaa and Karma, they enjoy theirKarma phalas only by depending on the Devatas or deities(2-222,223); these people go to chandramandala or the lunarworld through the Dhoamamaarga or the dark, gloomy sout-hern path, enjoy the pleasures therein, get associated with

Anushaya or karmashesha and eventually descend to thisworld again (2-226); when these Ishtaadi Kaaris descendthey are equal or akin to Aakaasha or empty space etc. (ie.The five primordial elements) – (2-246); being related toVreehi or gramis of rice etc. in due course of time they obtaina body (2-250,252,253)

54. Eshwaaraha: The Lord who rules. Eshaha, Eshitaa, Parame-shwaraha – all those are the names of Paramaatman. Thedoctrine of those who say that the name of ‘Eshwara’ issome thing earmarked or set apart for Apara brahman orlower Brahman is not correct. (refer to Intro of Brahma Soot-ras). Eshwara means Parabraman alone which is independ-



ent and the cause of the world (1-26,67,69); Eshwara isSarvajna (omniscient) and Sarvashakta (omnipotent) – (1-69); since he is endowed with Anaavarana jnaana or Intuitiveknowledge that is uncovered or unveiled, He can cognize

without desiderating any body, senses etc. (1-70); the distin-ction of Eshwara – Jeeva is upaadhikrita or brought aboutowing to the upaadhi or adjunct (1-71); the quite differentfrom Jeevas or beings like Aaditya or sun etc. is the Antary-aami or inner controller (ie. Self) – (1-116); Eshwara who isSarvagata or all-pervading or omnipresent becomes Prasan-na or pleased, satisfied with those who meditate on Him(upaasanaa) in their heart (1-159); the upabhoaga or enjoy-

ment that is acquired by the Jeeva owing to Avidyaa doesnot touch or taint Eshwara (1-162; 2-161); the doubt of thetype – ‘In one and the same body how at all can the two

Aatmans of Shaareera or embodied soul and Eshwaraexists?’ – is not proper (1-195); by making Anuvaada orrepetition of a popular concept of the Jeeva who is kshetrajna (ie. knower of the resting place or abode or the body), theShruti mentions (Teaches) about Eshwara who is Aprasidd-ha or unfamiliar in the empirical mundane world (1-231);there are Smritis or works of sages which state that Eshwarais the cause of the world (1-405); Avyaakrita or the unmanif-ested seed form of names and forms being dependent uponEshwara and is an adjunct to Him alone (1-201,339); theconcepts of ‘Eshwara’ or the Lord controller and ‘Eshitavya’or that which is controlled is Kalpita or imagined (misconce-ived) in Eshwara (1-440); there is no defect in Eshwara ofincongruity or discrepancy having created with preferential

attitude or partiality (Vishemasrishta) – (1-472); for Eshwaraboth Pravrithi or progress and Apravrithi or regress suit (2-12,13); Moaksha or Liberation and all Upanishads (Vedan-tas) are affirming that Eshwara who is Non-dual is Himselfthe cause for the world (1-366); the one who is stated to beVedya or that which is to be known or cognized in all the



Vedantas or Upaanishads is Eshwara alone who is Asams-aari or not a transmigratory soul (2-445); the Eshwara whomthe Taarkikas or logicians have imagined cannot possibly bethe cause of the world (2-75 to 81)

UU

55. Utkraantihi: Praanas or the vital forces or the senses leavingor departing from the body; in himself the Jeeva does nothave utkraanti due to upaadhi or adjunct alone there existsutkraanti (2-138,193); for upaasakas or meditators till the

Devayaana maarga or the divine or bright path starts,utkraanti is equal to everyone (2-447); for a brahma jnaani ora Realized Soul, Enlightened one there is no utkraanti (2-547to 549,554, to 556); the owner or manner of utkraanti (2-539to 546,549 to 552)

56. Upalabdhihi upalambhaha: Cognition to become aware of Although the Jeeva is the Kartru or agent of action of thetype of cognition (ie. though he is the cognizer) he cognizesboth Ishta (desirable thing) and Anishta (undesirable thing)(2-148); if an upaadhi or adjunct called ‘Antah Kar ana’ (mind)is acknowledged, then either always there should be cogni-tion or there should be no cognition occurring (2-183); thestatement that since the upalabdhi of an object is occurring.It (ie. awareness) is not distinct from Vijnaana or conscious-sness is not proper (2-58); since an object is a device forPratyaya or concept, the upalambha (ie. cognition) of both(ie. the object and its concept) occurs in tandem or together

(2-58); in the doctrine of those who say that by means ofVaasana Vaichitrya or verily or diversity of latent impress-ions alone Jnaana vaichitrya or diversity of knowledgeoccurs, there is no upalabdhi whatsoever of vaasanaa orlatent impressions (2-62)

57. Upaadana Kaaranam: Material cause, ie. that Kaarana



(cause) which has perforce to be acquired before the effectensues; for this there is a name – ‘Prakriti’ Saankhyans saythat Pradhaana alone is the upaadaana kaarana for theworld (1-39); the Vaisheshikas state that Anus or

microscopic atoms are the Samavaayi kaarana meaningupaadaana kaarana (1-64); Vedantins affirm that Brahmanalone which is chetana or conscious is the upaadanakaarana for the world (1-139); for the proponents of thetheory of Brahmaapaadaana kaarana the Shruti or scriptureis the Pramaana or valid means or proof (1-391 to 396)

58. Upaadhihi: An encirclement projection, phenomenon which,remaining in the proximity of a Vastu or entity and without

getting associated or mixed up with its Swaroopa oressential nature of being, shows or depicts distinctions ofincrease or decrease in the Vastu. By virtue of an upaadhi ofNaamaroopa (names and forms) Eshwara, by virtue of anupaadhi of Naamaroopakrita Kaarya Karana samghaata orthe conglomeration of the body and the senses broughtabout by names and forms Jeeva – thus in one and thesame Tattwa or entity two distinct divisions are appearing (1-440); for the Jeevas if both these upaadhis are removed,dispelled, then they get merged in Atman who is theirSwaroopa or essential nature of Being (1-85; 2-266,310,311); Jeeva or a transmigratory soul is upaadhitantra orwithin the control or purview of the adjunct (2-167,207); theVedaanta vaakyas or upanishadic sentences from the standpoint of Soapaadhika or associated with adjuncts signifyupaasya Brahman or Brahman meant to be meditated uponand from the standpoint of Nirupaadhika or devoid of any

adjuncts they signify Jneya brahman or Brahman, the Absolute Reality, that is to be cognized (1-90); even whenthese sentences signify through the doorway of paadhis,those upaadhis seen in these Jnaana vaakyas or sentencespertaining to Intuitive knowledge of Brahman (Self, Atman)are not Vivakshita or the implied, intended purport (1-92,93);



Brahman Itself by virtue of special attributes brought aboutby the upaadhi is being called ‘Jeeva’ (1-143,250; 2-272);both the Buddhi (intellect) and Praana (vital force which arethe support or substrate for Jnaana shakti and kriyaa shakti

(power of cognition and power of motion) are the upaadhisfor Pratya gaatman or innermost Self (1-143); Eshwara whois endowed with Niratishayoapaadhis or unsurpassedadjuncts rules over Jeevas who are associated with Niheen-oapaadhis or low, vile adjuncts (2-160); for Eshwara evenwhile being associated with upaadhis there does not existany Savisheshatwa or having special attributes; for theupaadhis are Avidyaakalpita, or imagined by or projected

by ignorance (2-277); by virtue of the relationship withupaadhis Eshwara appears as if to posses different forms orshapes; based on this fact, the special forms or shapes areinstructed for the purpose of upaasanaa (2-282); Brahmanwhich is Avikrita or not a product of anything as a cause,based on the upaadhis appears as if having acquired theirDharmas or intrinsic qualities (2-287); for Brahman to bedivided into two kinds like Para and Apara is owing to theupaadhi (2-58)

59. Upaasanam, Upaasanaa: The meditation that is to be donein accordance with the injunction stipulated by the Shaastraor the scripture. The words like ‘Dhyaanam,’ ‘Aadhyaanam,‘Chintanam,’ ‘Anuchintanam,’ Vijnaanam,’ ‘Buddhihi’,‘upagamanam,’ ‘Aparavidyaa’, ‘Pratipathihi,’ are allsynonyms of Upaasanam. Upaasanaa is a Maanasa kriyaaor mental act which is choadanaatantra or act that isprompted or incited as also Purushataatra or within the

control or purview of a human being (1-51); if one by himselfimagines or assumes one thing as another it does notbecome upaasanaa, but Bhraanti or delusion (2-291); theempirical transaction of upaasya (thing to be meditatedupon) and upaasaka (meditator) is carried out in the Avidyaa vasthaa or state of ignorance (1-91); for



upaasanaa-just like karma-there are Drishta (visible) and Adrishta (invisible) Phala (fruits) – (2-318); karamasamruddhi (progress of action), Duritakshaya (destruction ofvice or sin), Abhyadaya (worldly prosperity), Krama mukti

(orderly or phased-out Liberation) – these are the fruits ofdifferent upaasanaas (1-91; 2-290); by virtue of their specialfeatures of qualities and by virtue of Prateeka vishesha orspecial qualities of symbols there exist distinctions both inthe upaasanaas and their respective fruits (1-91,128);Upaasanaas are manifold like ‘Karmaan gaavabaddhoapaasamaas,’ ‘Prateekoapaasanaas’, ‘Ahamgrahoapaa-sanaas’. The Karmaangaava baddha Upaasanaa are suited

to be adopted by all the shaakhaas (2-422); for theseUpaasanaas Riturijas alone are the qualified persons (2-489,490); these are not confined only to Karmas, the karmismay perform these if they want to (2-339); ‘RasaanaamRasatamaha etc. which belongs to upaasanaas like udgee-thaa etc. belong to upaasanaa vidhi or injunctions concern-ing upaasanaas (2-462,463); although Manaschit etc foundin Agnirahasya are in Karma Prakarana they are in depend-ent upaasanaas (2-405,408, to 414); the Karmaanga upaas-aanas them selves should be meditated from the respectiveviewpoints (2-517,518); in Prateekoapaasanaas one shouldmeditate upon the Prateeka as Brahman (2-515); oneshould not contemplate upon the Prateeka as oneself (2-512); one should meditate upon Paramaatman to be oneselfalone (2-509); the Bhedaabheda vichaara or deliberation onthe distinctions and non-distinctions concerning Vijnaana,found in the third chapter, is a topic concerning Saguna

Brahma and the upaasanaa on Praana etc. (2-318); in theupaasanaa concerning Eshwara, Praana etc. the stipulationthat one should meditate on them endowed with differentqualities pertains to different upaasanaas (2-427); in placeswhere one and the same kind of qualities are stipulated,since the upaasya or meditated object is the same, the



upaasanaa too is one and the same (2-320,322 to 324); inone and the same Vidyaa (ie. upaasanaa) all the variousGunas or qualities should be gathered together (Gunoapasamhaara) – (2-325,335); among the different upaasanaas

which yield me and the same fruit any one alone should be chosen (2-429); barring the Karmaan goapaasanaas andthose upaasanaas which are meant for (the purpose of)Samyagdarshanaartha, the rest should be performed bysquatting alone (2-520 to 523); for upaasanaas the regulat-ons concerning Dik (direction), Desha (place),kaala (time)etc. are not there, a one-pointed concentration is important(2-524); the Sagunabrahma’s upaasanaas should be carried

on till Saakshaat kaara or actualization occurs, till the timeof death (2-429,526)

E’ On

E’ On

60. Ekatwam: The Non-duality of Atman or our innermost Self ofthe type – ‘The Self is one alone Absolutely’. The Dvaita thatis Baadhita or negated, falsified, sublated by virtue of theEkatwa Vjnaana (Intuitive knowledge of the Non-duality ofthe Self) cannot once again become Satya or real (1-34; 2-453); that which signifies Ekatwa is Antya pramaana (thefinal valid means of knowledge) – (1-438); although Ekatwaalone is constant, fixed, stable (Niyata), in relation to AvidyaaEshitreeshitavya bhaava (concept of the ruler and the ruled)is taught (1-440); by the illustration of Ghata or clay pot etc.the manner in which Ekamaatra Brahman or the Absolute

Non-dual Brahman is inferred (1-443); in one and the sameBrahman, there appears Kaarya Vaichitrya or a wide varietyof actions or effect (1-457); the objectives and their solutionswith regard to the tenet that – ‘Ekaadviteeya Brahman or inone (Absolute) Non-dual ultimate Reality is the cause for theworld of duality (1-462,463); in the doctrine of Aatmaikatwa



there does not exits any (scope for) a doubt that Moaksha orLiberation may not accrue (2-20); for Aatmaikatwa darshis orpeople who have Intuitive the Absolute Non-duality of theSelf there is no need of any Gati or going to any other realm

or world (transmigration) for the purpose of attaining Moak-sha (2-376)

61. Aishwaryam: Eshwara bhaava or the feeling or identificationwith Eshwara, His Mahimaa or supernatural excellences orgreatness. By virtue of Aishwarya the Devatas or deitiesimagine (assume) many bodies at one and the same time (1-285,302,461); the upaasaka or meditator acquires the

Aishwarya of achieving his Ishta Kaama (desired goals) by

mere Sankalpa or volition (2-598,680); the Aishwarya ofthose who have become Mukta or Liberated by means ofSaguna Vidyaa or meditation on Brahman endowed withcertain special attributes or qualities is Eshwaraadheena orwithin the control of the Lord (2-609); for those who havebecome Mukta by means of Brahma jnaana, from thevyaavahaarika drishti or viewpoint of the empirical transa-ctions, there may be Aishwarya also (2-597)

62. Oupanishada: (a) Those people who have acknowledged theUpanishads alone as Pramaana or valid means of knowledge(1-19,20,102); (b) Atman or the Self, of the essential natureof Saakshi chaitanya or Witnessing Pure Consciousness,who can be known only from the Upanishads (1-54,201); (c)the Aatmaikatwa jnaana or Intuitive knowledge of the

Absolutely Non-dual Self that is taught in the Upanishads.This alone is the Samya jjnaana or the really real knowledgeof the ultimate Reality that is in consonance with yukti or

logical devices (1-425, 429; 2-437,439)

KaKa

63. Karanaani: Indriyas or senses. (These are mentioned atmany places in the Bhaashyas)



64. Kartrutwa bhoaktrutive: The Dharmas or religions acts of thetype – ‘By doing or performing these rituals or acts I willexperience or enjoy these fruits, pleasure.’ Avidyaa givesrise to these. (1-9); some people opine that there exists an

Atman or self (Jeeva) who is quite distinct from the body andwho is of the form, nature of Kartrubhoaktrum (an agent ofaction and enjoyer; some others opine that he is Bhoaktru orenjoyer alone (1-20); the Jagat or world of duality which iscomprising many Kartru – Bhoaktrus is created by Brahman(1-24); the Vijnaanaatama or the conscious self who isKartru – Bhoaktru is Avidyaa Kalpita or imagined owing toignorance (1-104); Kartrutwa is not Svaabhaavika or natural,

it is relative to Karana or valid means of action; in fact,Kartrutwa – Bhoaktrutwa itself is Samsaara or transmigratoryexistence (2-155)

65. Kartavyam, Kaaryam: (a) An action that has to be performed.This is Purushatantra or within the control or purview of theperson (1-28); (b) the work or action that is believed bydisputants to be remaining to be done after the Brahma jnaana or Intuitive knowledge of the Absolute Reality hasaccrued; the doctrine of some people who say that Brahmanor the ultimate Reality has been mentioned for the sake ofthe injunction of a kaarya or an action of the form ofUpaasanaa and its refutation (1-40,41,43,44); the kaaryawhich some people have imagined as necessary for Jnaanias being of the form of Prapancha pravilay or completedissolution of the world of duality (2-291); Kaarya of the formor nature of Jnaanaa vriti or repetition of the knowledge (2-505); there is no defect even if Brahma jnaana is not

Kartavya pradhaana or is not predominantly a thing to bedone (1-53).

66. Karma: * The action that is mentioned in the Shaastra either As that which has perforce to done or as that which has tobe given up. (a) All the words like ‘Kriyaa’, ‘Kartavya’,‘Kaarya’, ‘Anushtheya’ are the synonyms of karma. The



vihita karmas or actions that are stipulated to be done arealso called ‘Dharma’. The refutation of the opinion of theVrithikaara or commentator that - ‘only after karma jnaanaaccrues there can arise Brahma Jijnaasaa or desire to know

Brahman (1-12); the (Poorva) Meemaamsaka opinion thatthe entire Shaastra or all the scriptural texts are karmaparaor action –oriented and its refutation (2-35,38,55); quitedistinct from the fruit of the Anushtheya karma or action thathas perforce to be performed (as an injunction) is the Moak-sha or Liberation (1-42); for those who perform Ishtaadikarmas the Dakshina maarga or the southern path is menti-oned, while for those who perform karma together with

upaasanaa the uttaraayaa maarga or the northern pathis mentioned (1-42, 2-239); if it is said that Brahman is aKartavyashesha or a remnant of an action, then it amountsto saying that Moaksha or Liberation is one among Karmaphalas (1-43); between Brahma Jnaana and Moaksha theredoes not exist any other Kaarya or action (1-44); the KarmaKaarya or effect of Karma is of four kinds like utpaadya,vikaarya, Aaptavya, Samskaarya (1-48,49); Karma is notresponsible for Ashareeratwa or unembodiedness (1-58); ifit is said that Karmas are Sahakaari kaarana or accessorialmeans for Jnaana or Intuitive knowledge of the Self, itmeans that they are Bahirangasaadhanas or externalmeans for Jnaanoatpatti or accrual of Intuitive knowledge ofthe Self (2-464,470,477); after the Jnaana has accruedthere is no need of any aid of karma in order to attainMoaksha (2-468); how a Jnaani utilizes karma (2-527,529,530,532,533,534); by association with or combination of

upaasanaa karma acquires strengths (2-565); Vidyaahanakarma or action devoid of meditation also is Anga orsubsidiary to Jnaanoat pathi or accrual of Intuitive knowle-dge of the Self (2-557); there is no entry for kriyaa or actionin the attainment of Moaksha (1-52,64); (b) that which is theobject for kriyaa is karma karaka or the agent or means of



karma. In the first Sootra the word ‘Brahmanaha is karmani-shashthi and not sheshashashthi (1-16,17); (c) the empiricaltransaction of movement (1-373); in the Vaisheshikasdoctrine the karma of coming together and getting apart

(Samyoaga –Vyoaga) of Anus or atoms is not possible (2-27); the instruments of Karma like Vaak or speech etc.which perform different karmas are called ‘Karmendriyas’ (2-183); (d) the Phala or fruit of kriyaa (1-373); (e) – (the Jagator world of duality) which as a product of action(1-373).

67. Kaamaha, Raagaha: The desire for objects. Scholars call Avidyaa Kaama –karma ‘Avidyaadi.’ By virtue of Avidyaakaama karma Jeeva acquires martyatwa or mortality (1-185);

by means of Brahma jnaana the destruction of Avidyaakaama – karma occurs (1-18); due to the defect of Avidyaa – kaama – karma etc. there exists distinctions in Sukha(happiness) and Duhkha (misery) – (1-42); in relation toShareera or body etc. there exists Jnaanoatpathi or accrualof Intuitive knowledge for one who has Avidyaadi (1-70); forthose who are rid of Avidyaa –Raaga (ignorance, attachmentfor objects) alone Brahman is Praapya or attainable (1-225).

68. Kaaranam: (a) The Saadhana or instrument which gives riseto kaarya or effect, ie. cause. Saankhyans say thatPradhana is an Upaadana kaarana (material cause),

Adrishta or invisible thing etc. are the Nimitha karana(efficient cause), Vaisheshikas opine that Eshwara is Nimithakaarana and Anus are Samavaayi Kaarana; that which isrelated to Samavaayi (inherent thing) they call ‘Asamavaayikaarana’ (1-64; 2-27,91); the Vedantins opinion is that. ‘Forthe Jagat or world of duality Brahman alone is the Moal

kaarma or principal cause; Aakaasha or empty space isShruti gamya or that which can be comprehended by meansof the scripture alone and not Anumeya or that which canbe inferred’ (1-2,25,64); (b) Pramaana or a valid meansas proof (1-33); (c) Nimitha kaarana (efficient cause) – (1-401,406,429,477)



69. Kaarya karanaani: The body and the Indriyas or senses. Forthe Kaarya karanas the Jeeva or embodied soul is the Lord(1-141,147; 2-119); since the Kaarya karanas get togetherand cooperatively function for the sake of the Jeeva, their

group is called ‘Kaarya karana samghaata’ (a conglomera-tion of the body and the senses) – (1-193,440,456; 2-152);these are Avidyaa kalpita or imagined owing to ignorance (1-195,388,440,456; 2-161,165); Since there does not exist anykaarya karana samghaata therein, the Jeeva is Sukhi orhappy in deep sleep (2-152); in the Avidyaa vasthaa or stateof ignorance (the Jeeva) has not distinguished Atman or theSelf from the Kaarya karana samghaata (2-154); all the

Jeevas who have entered into the Kaarya karana samghaatsare in reality (ie. in the Absolute sense) Brahman alone (2-158); the absence of or failure to distinguish oneself from thebody and the senses is itself the cause for Duhkha or grief(2-162)

70. Kaarya Kaarane: The Prakriti vikaaras or changes, mutationsof Nature which are both upaadaana Kaarana or materialcause and its kaarya or effect. The kaarya kaarana theory ofVedantins is quite distinct from both Parinaama vaada(theory of transformation) and Aarambhavaada (theory oforigination). The essence of those two theories is: Thekaarya (effect) should necessarily be Vilakshana or quitedistinct in nature from the kaarana (cause) – (1-390,410,411,414); refutation of those two theories (1-415; 2-22,24); ifthere does not exist any excellence or superiority in theKaarya the very concept of Kaarya Kaarana cannot possiblyexist (1-415, 2-86,186); the opinion of the Vaisheshikas that

there should be many causes for an effect is not proper (2-100); Saankhyans too accept that before it is born Kaaryaexists in Kaarana (2-34); even the theory that Kaarya is notdifferent or distinct from Kaarana is acceptable to Saankhy-ans (1-397); but in the opinion of Vedantins Kaarya is notdifferent from Kaarana in all the three periods of time, ie.



post, present and future (1-420,423,444,450); yuktis orlogical devices to affirm that kaarya is not distinct what-soever from (Ananya) Kaarana (1-442 to 444,446,452,453);Kaarya prapancha or the world as an effect (ie. created

thing) is Aavidyaka or brought about by ignorance (1-223);Kaarya is just like Svapna or dream and Maayaa or magic(illusion) – (1-424); Brahman Itself which is the Moolakaara-na or root cause appears as a false phenomenon in the formof all Kaaryas (1-450); even if there exists contradiction withregard to Kaarya in the shrutis there is no defect (1-36,366);The Sootra Kaara (ie. Baadaraayanaachaarya) has demons-trated that even in the matter of kaarya there is no contradi-

ction (1-367); the meaning of the statement that kaarana was Asat or unreal, false (1-368); a solution for the objection thatthe Kaarya dharma or the intrinsic quality of the effect adh-eres to kaarana in dissolution (Pralaya) – (1-422); as long asMithyaa jnaana or misconception exists Kaarya as a rule oflaw keeps on getting born or created (1-425); the refutationof the doctrine that kaarya and kaarana are distinct entities(1-447 to 449); in Brahman all the kaarana dharmas orintrinsic qualities of a cause exists (1-477)

71. Kaalaha: The time that is the Aadhaara or support, substratefor the kriyaa and Phalas that appear in the world (1-24);Kaala too is the Kaarya alone of Brahman (2-98); inBrahman there does not exist any Kaalatraya (ie. the threeperiods of time) in the kaalatraya also there do not existDharma (virtues) and Adharma (vice) – (1-43); although theJneya or that which is the known object is acquiring thoughtforms or concepts like Ateeta (past), Anaagata (yet to come

or future), Vartamaana (present) Atman (ie. the known) doesnot exist as distinct (1-99)’ the time that is known distinctivelyin the waking does not exist in the dream (2-256); it is theJnaani’s cognition (Intuitive knowledge) that in all the threeperiods of time Brahman which is the kartru or agent ofaction is Itself his Self (2-528); in Brahman neither – any



special features like the time space etc. categories nor anyrelationship whatsoever can be imagined, hence It is not akinto old age and such other states which are acquired indifferent periods of time (2-582)

72. Kootastha: That Entity which remains or exists as it iswithout undergoing any change or mutation whatsoever,SinceBrahman is Kootastha nitya (eternal Entity withoutundergoing any change) It is not Karma shesha or a thingthat is obtained by means of Karam; Moaksha or Liberationwhich is Brahmaroopa or of the assenting nature of the

Absolute Reality is not Karma saadhya or something that

Can be attained by means of Karma too (1-43); Saakshi orthe Witnessing Pure Consciousness who is Kootastha isVedaantaa kyavedya or one who can be known or cognizedexclusively by means of the Upanishadic spiritual science (1-54,55); Atman or the Self who is Kootastha by virtue of beingendowed with special upaadhis may become one havingvarious degrees of Aishwaarya or excellences (1-91);Jeevatwa or the transmigratory soul hood exists till onecognizes in the manner: ‘Brahman which is Kootastha nityadrikswaaroopa or of the essential nature of an immutableeternal percipient and I’ – (1-264); even the Self of thisessential nature by virtue of Aviveka or non-discriminationmay become Anaavirbhoataswaroopa or one with theunmanifested form and by virtue of viveka or discrimination

Aavirbhootaswaroopa or one with the manifested form (1-266); the manner in which the vishesha jnaana or knowledgeof various objects appears and then disappears for such an

Atman (1-386); even the Kootashtha nitya chaitanya or theimmutable eternal Pure Consciousness owing to Avidyaaappears in various ways (1-269); in reality, ie. in the

Absolute sense, for Kootastha Brahman there cannotpossibly exist many Dharmas or intrinsic qualities (1-439).

73. Kichit: Vrithikaara or commentator or other disputants having



other variant opinion. Sarvajneshwaravaadins or proponentsof the theory that Eshwara is Sarvajna or omniscient (1-20);those disputants who have exemplified a sentence of adifferent topic for the Praanaadhi karana (1-124); those who

propound that the Jeevaswaroopa or the essential nature ofa transmigratory soul is Satya or real (1-268,269); those whoentertain a difference of opinion with regard to Anushaya (2-227); those who have split up into too the ubhayalingaadhikarana (2-289); those having a different opinion with regardto Styaaadhi karana (2-393) those having a different opinionwith regard to Vaishwaanaroopaasanaa (2-425); those whoassert that for the attainment of Parabrahma also there

exists Gati or a going or journey (2-582); in these portions ofthe Bhaashya also there are different opinions in Anuvaadaor repetition for the sake of consideration (1-342,388; 2-290)

74. Kramamuktihi: Mukti or Liberation that accrues (occurs) indue course of time. For some upaasanaas this Mukti is saidto be the fruit (1-91); Krama mukti accrues to those who doupaasanaa on Brahman though the Prateeka or symbol ofOmkaara (1-252); if it is said that the Devatas or deities havethe Adhikaara or requisite qualification then the Krama muktiShaastras or scriptural texts dealing with Krama mukti will beSaarthaka or meaningful (1-305); the manner in which thisMukti to Brahma loaka accrues by means of upaasanaa (2-381,576,612)

75. Kriyaa kaaraka phalaani: Karma, its implements and its fruit,the world is the support for these (1-24); the Shruti hasnegated or refuted these (1-38); for a Brahmaatmajnaanithere does not exist any Vyavahaara or transactions

involving these (1-435); these get Abhivyakta or manifestedby virtue of Sathaa or reality or being of Brahmajyoatihi orLight of Pure Consciousness of Brahman (1-274); the worldof this form, nature gets destroyed by Vidyaa (2-453)

76. Kshetrajnaha: Jeeva who cognizes the body called ‘Kshetraor his abode, Shelter (1-175)



GaGa

77. Gatihi: (a) The path that has to be followed by the Jeeva inorder to experience or enjoy the Karma phala as also the

fruit that is attained. This is of three kinds: DevayaanaPitruyaana, Kshudrajaantu (2-237); by virtue of the utkraanti(emerging out of departing from the body), Gati etc. of theBuddhi which is an adjunct Jeeva too may beget these (2-138); for a Jeeva a transmigration to another body(Dehaantaragati) is attained in association with Mukhyapraana, Indriya, mind, vidyaa – karma – Poorva prajnaa (2-212); the Gati of Ishtaadikaaris (2-222,223); the

Archiraadigati for upaasakas (2-555 to 573); there is no needof Gati for Parabrahmapraapti or attainment of the Intuitiveexperience/knowledge of Parabrahman (2-581 to 585); (b)

Avagati or Intuitive experience. The teaching that – ‘Chetanaor Pure Consciousness alone is the cause of the world’ – isunanimous for all vedantas or Upanishads, there is nocontradiction with regard to this teaching (1-87,398)

78. Gunaaha: (a) The names, forms and Dharmas or intrinsicqualities that are superimposed upon Paramaatman for thepurport of upaasanaa (1-91,151,178,179,181; 2-282); theGunas or qualities concerning one and the same Vidyaashould be gathered together form different Shrutis and thenthe upaasanaa must be performed (2-325); (b) Gunavaada,(in a subsidiary sense). Artha vaada or eulogy in whichGounaartha or a secondary meaning is which to be imagi-ned, discarding the Mukhyaartha or the predominantmeaning or sense.

ChaCha

79. Chidaatmaka, Chidroopa: (Paramaatman) who is of the veryessential nature of cognition or Intuition (1-160)



80. Chetana: That which is endowed with cognition or sentence,or awareness. Aaditya (sum) etc. are Chetanas (1-302); thatBrahman alone which is Chetana Adviteeya or Non-dual isthe cause for the world (Jagat Kaarana) is the theory of

Vedanta philosophy (1-410,419,454,458,462,477); themanner in which the division of Chetana and Achetana suitsthe Vedantic teachings (1-412,419); the objections and theirsolutions with regard to the teaching that Chetana Itself isthe Kartru or agent of action ie. the creator for the world (1-470 to 473); the theory of the Chetana being the cause (forthe world) exists in all the Shrutis (1-87,89); the phenomenonof Achetana or non-cognitive, insentient which is supposed

to be a Dharma or intrinsic quality that is opposed toChetana does not exist separately (1-23)

81. Chaitanyam: Pure consciousness, cognition IntuitiveKnowledge/Experience. Aatmachaitanyajyoati or the Light ofPure Consciousness of the Self is Nitya or Eternal (1-265); ina wooden piece, sand stone such other things chaitanya isnot manifested (1-412); since there is no Anvaya orconnection relation with Chaitanya to say that Brahman isthe cause of the world is not proper (1-416); Jeeva is NityaChaitanya swaroopa or of the essential nature of EternalPure Consciousness (2-124); the Intuitive Experience that -the Chaitanyaswaroopa who is totally rid of Duhkha isHimself I am’ – is Itself Aatmaanu bhava or the Intuitiveexperience of the Self (2-507); in Mukti or Liberation onebecomes Chaitanya maatraswaroopa or the very essence ofPure Consciousness (2-596)

JaJa

82. Jagat Kaaranam: The cause of the world of duality. Brahmanwhich is the Jagat Kaarana is Sarvajna (omniscient),Sarvashakti (omnipotent) – (1-31,64); for this (truth)Shaastra alone is the Pramaana or valid means or proof (1-



33); the Vedaantavaakyas or upanishadic sentencesmention that Sarveshwara or the Lord Almighty of every-thing is the Jagat kaarana (1-398); the statement that

Adviteeya brahman or Non-dual Brahman is Jagat Kaarana

is not opposed to Logic (1-458 to 462); Asamsaari Brahmanalone is the Jagat Kaarana, that alone is the real Swaroopaor essential nature of Being of Jeeva (2-439); Pradhaanawhich is Achetana or insentient is Jagat kaarana – thisassertion is opposed to Vedas (1-67,73,74); this theory ofPradhaana as the Jagat kaarana is also opposed to smritis(works of sages) – (1-401); the theory of Paramaanu ormicroscopic atoms being the cause of the world is opposed

to both Shruti and Tarka (2-3) (Refer to the word ‘Kaaryakaarae’)

83. Jeevaha: The self who has acquired Praanadhaaranaa orbeing endowed with vital force, words like ‘Kartaa’, ‘Bhoakta’,‘Kshetrajnaha’, ‘Praanabhrit’, ‘Shaareeraha’, ‘Vijnaanamayo-ha’, ‘Samsaaree’ – are all the names of Jeeva. In the worldthere exist many Jeevas (1-24); although the Jeeva himselfwho is different from Eshwara really does not exist, owing tothe relationship with adjuncts like the body, the senses etc.the distinctive or divisive sense between Eshwara andSamsaaree has arisen (1-71); Sadbrahman alone is theswaroopa or essential nature of Being of a Jeeva (1-75);although the Jeeva and the Eshwara exist in the body, onlythe Jeeva is said to be ‘Shaareera’ since he enjoys in thebody the pleasures (1-154); the distinction of Shaareera andParamaatman is caused owing to the upaadhi (1-158; 2-272); the enjoyment of the Shaareera that is caused due to

Mithyaa jnaana or misconception is not there for Brahman(1-162); in order to signify that for the kshetrajna or cognizerof the abode or shelter (ie. body) in reality (ie. in the Absolute sense) there is no Bhoaktrutwa (enjoyer ship) theShruti states that it belongs to the Antah Karna or the mindalone (1-175); although the vijnaanatman or Jeeva is not



distinct from Paramaatman due to Avidyaa mortality(martyawa) is superimposed on him (1-185); although in oneand the same body two Atman cannot possibly exist due tothe association with an upaadhi the distinction of Shaareera

(embodied soul ie. Jeeva) and Antaryaamin (the in dwellingcontroller) has arisen (1-195); although Praanabhrit (Lord ofthe vital force) is in reality (ie. in the Absolute sense)Paramaatman alone due to association with upaadhi, He (ie.Paramaatman) appears as distinct for everybody (1-232);although the Jeeva exists invariably in his Swaroopa (ie. theSelf as the Pure Consciousness) due to Avidyaa he exists asif to be distinct and by virtue of Vidyaa or Self – Knowledge

he attains his real Swaroopa (1-266); the Jeeva swaroopa is, just like the lower the lower parts of empty space appearingto be polluted, imagined in Paramaatman, but Paramaatmais quite distinct from if (1-269); the Jeeva performing the actof Naamaroopa vyaakarana or manifestation of names andforms distinctively is owing to the fact that he is Abhinna ornon-different from Paramaatman alone (1-326; 2-207); thereason (purport) for the Shruti to mention that in states likedeep sleep and utkraanti or death the Shaareera or Jeeva isdifferent from Praajna (ie. Paramaatman) is to signify(instruct) that Jeeva is verily in reality, ie. in the Absolutesense, Avasthaarahita or one devoid of the three states ofConsciousness, Asamsaari or one devoid of any transmi-gratory existence (1-330,331); since Avidyaa and its effect ofthe body are responsible for the entire gamut of empiricaltransactions of the Jeeva, that Avidyaa has been mentionedin the Shruti as ‘Avyakta’ (1-338,340); there exist differences

of opinion with regard to the reason as to why in the Shrutisentence – ‘Aatmaavaa Are Drashtavyaha’, Vijnaanaatmanor Jeeva has been mentioned, e.g.: (a) sage Aashmarathyaopines that it is because there exists a relationship of Kaaryaor effect and kaarana or cause between Jeeva and Parama-atman; (b) sage oudutoami opines that it is because now



whether it is that same Jeeva or another one the determiningfactor is the upaadhi alone (2-232); the indriyas or sensesetc. which are the implements, tools of a Jeeva are bornfrom Brahman (2-211); the Jeeva’s Samsaara gati (2-212 to

252); his Avasthaas (2-254 to 275); in Sushupti or deepsleep the Jeeva merges in Brahman alone (2-266); (reallyspeaking) Jeeva does not have any relationship with theJaagratsvapna Vyavahaara or transactions of the wakingand the dream (2-267); that Jeeva who has gone to deepsleep, himself wakes up (2-270) the Mukti that accrues toupaasakas or meditators (2-598 to 612); Eshwara who isquite distinct (vilakshana) from Jeeva who is Karmashesha

or effect, fruit of karma is Himself being mentioned as itsultimate purport (1-455,456; 2-445); Jeeva is said to be aJeeva only till the attainment of Brahma jnaana (1-264); tillthe Avidyaa gets destroyed (1-351); till the Vaakya jnaana orIntuitive knowledge born out of the upanishadic sentenceaccrues (1-456); as long as the relationship with the adjunctof Buddhi exists (2-140); by virtue of the destruction of theupaadhi in states like deep sleep etc. Jeeva becomes onewith Eshwara (2-591 to 594); Jeeva is neither an Avayava orlimb, part of the body of Brahman, nor a Vikaara or mutationof Brahman, nor is he quite different from Brahman (2-584).

84. Jnaanam: Cognition, Intuitive knowledge of the type of – ‘Brahman alone is my Atman’, words like ‘Vijnaanam’,‘Vidyaa’, Avagatihi’, ‘Tattwajnaanam’, ‘Samyajjnaanam’,‘Samyajjaanam’, ‘Samyagdarshanam’, ‘Pratipattihi’, ‘Praboa-dhaha’ – are all the synonyms of Jnaana. To cognize anexisting entity as it is itself called ‘Tattwajnaana (1-28); for

Brahmajnaana Moaksha or Liberation alone is the fruit, thereis no desideration of any Anushthaana or practice, the vishyaor object of knowledge is a Bhoota vasti or existing Entity (1-12) since Jnaana is not choadanaajanya or product of anyscriptural injunction or commandment, in it the purusha doesnot get directed, instructed (Nijukta) – (1-12); by virtue of



object of a Saadhana or spiritual practice (2-477); since forVidyaa (ie. Self – Knowledge or Intuitive Knowledge of theSelf) there exists a Drishta prayoajana or visible benefit,even for vidhura (widower) etc. who are not prohibited by the

Shrutis there exists a qualification for Vidyaa (2-482); thequestion as to when Vidyaa accrues is dependent upon theSaadhana or spiritual practice (2-498); since that which isutkrishta or excellent, best is itself Vidyaa, there does notexist any distinctions or degrees in It, (2-499); for those whohave attained Mukti by means of Samyagdarshana, Anaav-ritti or absence of return to this world (ie. rebirth) is Svatah-siddha or self – established (2-612); since for the Jeeva

there exist impediments like Avidyaa etc., in order thatJnaana accrues there is a need of the body, the senses etc,whereas for Eshwara without them Jnaana accrues (1-70, 2-261); for the Jeeva by the grace of Eshwara Jnaanabecomes Vyakta or manifested (2-260)

85. [Special Note: The synonyms of the word Jnaana (which isyasti tantra) are used for upaasanaa’ (meditation, which isKartru tantra) by the bhaashyaa kaara ie. Shri Shankara; byvirtue of the Prakarana or chapter, the question of whether itis devoted to teaching vastu tantra Jnaana or Kartrutantraupaasanaa, is to be determined]

TaTa

86. Tattwamasi: The Upanishad sentence: ‘That (Brahmanalone) art thou.’ The Brahmaatam bhaava or IntuitiveExperience of the unity or identity of Brahman and Atman

that this scriptural sentence signifies cannot possibly bereckoned by any other means whatsoever (1-38); one whohas cognized by virtue of this sentence that – ‘Atman or theSelf, who is the Nityadrigroopa or Eternally of the essentialnature of Drik or seer or percipient, am I’ – with give up the

Abhimaana or identification, deep attachment to the body,



senses etc. and with become verily of that Swaroopa (1-264); if Avidyaa disappears (or is dispelled), then Praajna(the Atman existing in deep sleep, also called ‘Praana’)Himself is signified as Tattwamasi (1-351); by virtue of the

vaakya Jnaana or Intuitive knowledge born out of thescriptural sentence the cognition (ie. Intuitive recognition)that ‘one (ie. his really real essential nature of Being as theSelf) is Asamsaari’ – with accrue quite directly (Pratyaksha)(1-367); the Brahmaatma bhaava that accrues from thevakya Jnaana is not that of any particular Avasthaa or state(1-435); after the Vaakya jnaana accrues no Aakaankshaa oraspiration, hankering for anything whatsoever exists (1-438);

if this Jnaana accrues, both the Samsaaritwa of the Jeevaand the Srashtrutwa (creatorship) of Brahman disappear (1-456); this Tattwamasi sentence signifies the Jeeveshwarataadaatmya or identity of Jeeva and Eshwara, but notTaadaatmyaa sampatti (ie. to imagine that kind of identity)(2-349); for this scriptural sentence it is not possible tointerpret it as ‘After you dies you will become that’ (2-381)for a Jeeva the Parameshwara roopa Itself is the real (ie.the Absolutely real) one (2-445); those people to whom thePadaartha Jnaana (ie. the Intuitive knowledge of the Artho,or meaning, the entity signified by the Pada or words) is notthere – to such people this sentence cannot possibly giverise to the correct knowledge (2-506); to those to whom the

Anusbhava or Intuitive Experience of the Vaakyaar the doesnot instantly accrues for the sake of Pada – Artha – Jnaana(ie. the Intuitive knowledge of the entities signified by thewords ‘That’ ‘and ‘Thou’) Aavritti (repetition of such

instructions) has to be made (2-508)87. Tarkaha: Anumaana (inference), Yukti (logical deliberation or

devices), while stating that – ‘one should do Brahma jijnaasaa’ – the Vichaara or deliberation on the vedaantavaakyas or upanishadic sentence has been begun alone withupakaranas or aids of the Tarkaroopa (ie. of the forms of



logic or inference) which are not opposed to it (ie. thedeliberation) – (1-20); for the Shruti also the help, aid ofTarka is needed (1-28); in the Janmaadi’ Sootra the Jagatkaarana or the cause of the world is not deliberated upon

based on Kevalaanumaana or mere inference (1-27,29);the truth that – ‘Brahman alone is the Jagat kaarana’ isdepicted in the second chapter by means of Tarka also (1-72); in Vedanta (ie. upanishadic philosophy) like theTaarkikas or logicians the Jagat Kaarana has not beenmentioned variously (1-87); for the objection of the Taarkikaslike Saankhyans etc. also a solution in consonance with oracceptable to Tarka has to be mentioned (1-400); the

Tarkasmritis also by virtue of their Tarkoapapatti or logicalascertainments or propriety of arguments may becomehelpful for Tattwa Jnaana, however, the Tattwa jnaana Itselfaccrues from vedanta vaakya alone (1-408); although theShruti states that Tarka of the form or nature of Manana orreflection, ratiocination is needed, the vain, dry logic cannotpossibly be utilized (1-418); the various kinds of logic whichare Anubhavaanga (subservient to or in consonance withIntuitive Experience) and Shrutyanugraheeta (approvedacceptable and granted by the Upanishads) - (1-418); sincethe vain, dry logic does not have any finality it deceives theintellect (1-418,427); though there may be a logic that hasfinality, Brahman (ie. the Absolute, ultimate Reality) is not anobject for Kevala tarka (1-428); it is not possible at all for allthe logician to gather together and determine the Jagatkaarana (1-429); by means of Aagama or Shaastra and thelogic in consonance with Aagama it becomes established

that Brahman which is chetana is Itself the cause for theworld (1-429); the solutions for some objection based onlogic apparent in chetena Kaarana vaada or he theory of asentient cause for the world (1-431 to 477); refutation of theYuktis or logical devices adopted by Saankhyans etc. (2-1 to72); the refutation of the Nimitta Kaaraneshwara vaada



(theory of the Eshwara as only the efficient cause for theworld) of the Taarkikas (1-73 to 81); the refutation of theJeevat patti vaada (theory of the Jeeva having real birth) ofthe Bhaagavatas (2-84 to 86); other contradictions or

oppositions found in the Bhaagavatas’ philosophy (2-87); inthe matter of the utpatti or coming into being of Aakaashaetc. and Praana etc. there does not exist any pratiroodha orobstacle, hindrance or opposition to Tarka (2-88 to 210)

DaDa

88. Drishta: (a) (the fruit) that is visible, seen in this world. For

Brahma Jnaana there exists Drishta phala, but not the Adrishta phala which appears in due course of time (1-409);(b) a Drishtaanta or an illustration that appears perceptibly(Pratyaksha). Tarka or logic establishes Adrishta or thatwhich is Paraaksha or not visible, perceptible by means ofDrishta (1-409, 2-7); one should not imagine anything that isVipareeta (diametrically apposed to) Drishta (1-369); todiscard that which is seen and to imagine that which is notseen is a logical defect (1-291); on the strength ofDrishtaanta or illustrations it is not possible whatsoever toinfer about Pradhaana (2-5); on the strength of Drishta itbecomes established that since there exist form etc. themicroscopic atom will have to perforce be Sthoola, or grossand Anitya or non-eternal (2-31); all these following tenets ordoctrines are Drishtavriruddha:- (i) Gunas or qualities etc.are within the control of Dravya or substance (2-35); (ii) theBuddhists’ theory that – ‘That alone is this he alone am I –

such a cognition is a Bhrama or delusion caused bySaadrishya or similarity (2-52); (iii) the birth of Bhaava or anexistent thing from Abhaava or non-existent thing (2-56); (iv)to aver that apart from vijnaana or awareness a separateexternal object does not exist (2-58,59); (v) the vijnaana,which is utpanaa vidhwamsi or born after being destroyed,



appears by itself (2-62); (vi) Shoonya vaada or theory ofeverything being essence less (2-64); (vii) Jains haveacknowledged the doctrine that in one and the same Dharmi,ie. that which is endowed with Dharma or qualities opposite

type of Dharmas exist (2-67); (viii) Jeeva, having differentmeasures or dimensions, is Nitya or eternal (2-69 to 72); (ix)Eshwara is merely the efficient cause for the world (2-74 to81); (x) Samkarshana etc. are the effects of the cause ofVaasudeva (2-83 to 87); even it Vedantins who have thesupport and strength of Aagama (Shaastra) acknowledgecertain concepts pertaining to Brahman quite contrary to thecommon belief there is no defeat (1-36, 2-76,598); since the

logicians have given all predominance to illustrations alonein their theories or doctrines, the defeat of being opposed toDrishta attaches to them (1-396; 2-76)

89. Drish taantaha: That to which something is compared, ie.illustrations. An illustration (Drishtaanta) for the Adhyaasa(mutual superimposition) between Atman or the Self and

Anaatman or not – Self (1-2); for the Jagat kaarana theDrishtaanta of Prithivi (earth) etc. (1-197); some Drishta-antas: For upaadaana kaarana or material cause theDrishtaantas of Mrit or clay, Suvarna or gold etc.; for thesthiti kaarana or cause of a state or condition Maayaavin ormagician and for the conclusion (upasamhaara) Bhoomi orground (1-398); for the doctrine that the Dharmas of adissolved effect do not attach themselves to the cause, theDrishtaantas of earth, gold and a site or region on land (1-422); to say that the taint of Samsaara does not affect

Atman, the Drishtaantas of Maayaa, Svaapna (1-424); for

things getting undivided in dissolution and in creation onceagain getting divided, the Drishtaantas of deep sleep andSamaadhi or trance etc. (1-425); even though the cause isone and the same, the effects do not get mutuallytransformed for this the Drishtaanta of the sea (1-432); forthe doctrine that the effect does not exist apart from the



cause the Drishtaantas of Mrit or clay etc. (2-152); for thedoctrine that the Jeeva’s Duhkha or misery does not existfor Paramaatman, the Drishtaantas of Prakaasha or light etc.(2-162); for the doctrine that Jeeva is the Aabhaasa or

reflection of Paramaatman the Drishtaanta of Jalasooryakaor the reflections of the sun in the water (2-168); for the factthat by virtue of an upaadhi or adjunct Paramaatman hasbecome endowed with some special attributes (Savisheshat-wa), the Drishtaanta of Jalasooryaka (2-168); in Saguna-mukti the many bodies of one person being Saatma orassoc-iated with Atman, the Drishtaanta of Deepa or light (2-605);between Drishtaanta and Daarshtraantka or illustrated there

does not exist Saroasaamya or similarity in all respects, ie.identity (1-200,207)

90. Devayaana pitruyaarou: The paths of ‘Archiraadi maarga’ or‘uttara maarga’ that are traversed by upaasakas, and formere karmis (ritualists) the path pursued is Dhooma maargaor Dakshina maarga – such Gatis. The solution for theapparent contradictions between these and the paths thatare mentioned in the Bhagavadgeeta (2-563)

91. Dehaha, Shareeram: The body endowed with hands, feetetc. which is the support for the functions of the senses onlyif there occurs Adhyaasa or misconception of the type thatthe body is the self, there exist the functions of the senses(1-5); Ashareeratwa or unembodied ness itself is Moaksha orLiberation (1-43); Sashareeratwa or embodied ness isMithyaa jnaana krita or brought about by misconception (1-58); by virtue of a relationship with the Deha, Jnaana orIntuitive Knowledge of the Self is hidden (2-261); the false or

erroneous notion that Dehaadi or the body, the senses etc.are oneself is itself the Deha sambandha or relationship withthe body (2-165); the Aatmaa bhimaana or identification asone’s innate Self in Dehaadi or the body, the senses etc. isnot Gouna or subsidiary, but Mithyaa or false, misconceived(1-59); in the Avivekaa vasthaa or state of non-discrimination



by virtue of the adjuncts like Shareera etc. Atman or the Selfdoes not appear as separated, divided (1-266); since Jeevainvariably exists in the Shareera he is called ‘Shaareera’.Whereas Eshwara, though He exists in the Shareera, is

Sarvavyaapi or all-pervasive (1-154); Paramaatman Himselfwhen becomes divided, by virtue of adjuncts like Deha etc. iscalled ‘Shaareera’ (1-158); Carrying with him the Dehabeejaor causal body alone Jeeva attains Dehaantara or anotherbody (2-214)

NaNa

92. Naanaarasa brahma: Anekaatnaka brahma: The Darshanaor school of philosophy which propounds that just like a tree,sea etc. Brahman is endowed with Vaichitrya or variety,diversity, and its refutation (1-435 to 438) ; the Shruti whichstates that one should get the Kaarya prapancha or effect ofthe world of diversity dissolved by means of Vidyaa or Self-Knowledge and cognize, Intuit Atman who is of Eshwara orof one and the same essence and not having Naanaarasa orvariety of essence (1-223)

93. Naamaroope: The names and forms in the world. The worldthat has got Vyaakrita or manifested distinctively as namesand forms is caused from Brahman (1-24); the AvyaakritaNaamaroopas or unmanifested names and forms, whichcannot possibly be defined or described either as theessential nature of Eshwara or something different from It,are objects for Eshwara’s Jnaana before creation (1-69);the names and forms that are imagined owing to Avidyaa are

themselves Maayaa (illusion) which is an adjunct of Eshwara(1-440); Jeevas are those who are endowed with theupaadhi called ‘Kaarya karana samghaata’ (conglomerationof the body and the senses) which is brought about byNaamaroopa or names and forms (1-440); by virtue of

Avidyaa kalpita Vyaakrita naamaroopa or the manifested



names and forms imagined to Avidyaa there exists aVyavahaara or empirical transaction for Brahman called‘Parinaami’ (that which gets transformed) – (1-464); (refer tothe explanation of Maayaa)

94. Nitya shuddha buddhi mukti svabhaava: (Brahman) which isalways, perennially, eternally, being Pure, of the very essen-ce of Chaitanya or Pure Consciousness, of an essentialnature of being Liberated. By virtue of the vyutpatti or etymo-logical derivation of this word ‘Brahman’ itself, the Astitwa orexistence of Brahman of the this essential nature getsestablished (1-19); such a Brahman alone is the cause forthe world (1-30); the Vaada or theory that Brahman of this

form is Shesha or remnant of the injunction of upaasanaa, asalso its refutation (1-40 to 54); in such a Brahman, the Jeevaroopa is imagined (1-269); such a Brahman, alone is theSrashtra or Creator alone and not Shaareera or Jeeva (1-455); by means of cognizing Brahman of this essentialnature alone the attainment of Moaksha accrues (2-151);since Brahman is beyond the purview of Vaak (speech) andMonas (mind), It is of this Svabhaava (2-295); discussionabout the question – why should there be any Aavritti orrepetition of Nididhyaasana or contemplation (Intuition)which signifies such a Brahman (2-505,506)

95. Nididhyaasanam: Dhyaana or contemplation that is to becarried out in order to cognize, Intuit Aatma tattwa or the

Absolute Reality of our innermost Self. Words like ‘Vijnaana’,‘Aadhyaana’, ‘Upaasanaa’, ‘Yoaga’ – are all the synonyms ofNididhyaasana. The fact that Shravana (listening to thescriptural teachings), Manana (reflecting, deliberating on

those teachings) and Nididhyaasana (contemplating onthem) appear as if to be stipulated as injunctions is for thesake of dissuading the seeker from hankering after orpursing the external objects of enjoyment (1-52); thisNididhyaasana is not stipulated as a vidhi or injunction to beperformed after Brahmaa vagati or the Intuitive Experience



of the Absolute Reality has accrued, but it is to be done forattaining Avagati or Intuitive Experience Itself (1-61);‘Upaasanaa’, ‘Nididhyaasana’ – these words signify kriyaa oraction alone associated with the quality of repetition (2-503);

this upaasanaa which has to culminate in Darshana orIntuition, cognition has to be repeated till Intuitive Experienceaccrues, thereafter there is no need of practicing it (2-525);the Indriyarthaadi or the objects for the senses etc. that havebeen mentioned in the Kaatha koapanishad are meant for

Aadhyaana, meaning for Nididyaasana for the sake ofSamyagdarshana or Intuitive Experience of the Reality (2-341); for this upaasanaa, an Aasana or squatting posture is

needed, but for Samyagdarshana which is Vastu tantra orthat which is within the purview or control of the Reality it isnot needed (2-520 to 523); for this there are no regulationspertaining to Dik or direction, Desha or region and Kaala ortime (2-524)

96. Niyoagaha: To stipulate or issue a command to do a thing ina particular manner. Just like Dharma choadana or injunctionconcerning ritualistic action or behavious, Brahma vaakya orthe upanishadic sentence concerning Brahman or the

Absolute, ultimate Reality is not Niyoajaka or that whichstipulates or commands to a particular thing, but purelyBoadhaka or instructive (1-12); the grammatical casessignifying commandments or injunctions (vidhivobhaktis) asin expressions like ‘Drashtavyaha’ (should envision, ie.cognize) do not signify Niyoaga, because here in this regardor context (ie. Brahmavaakya) for the Niyoaga to be donethere does not exist any Niyoajya (that which is to be done in

a particular manner) nor any object for it (1-51); since in theBrahmavaakyas there does not exist any Niyoaga whatso-ever nor Brahman is Niyoajya nor there exists any possibilityof any object for the prepare of doing Niyoaga, to assert thatin Vedaatas or Upanishads the Dvaita prapancha pravilayaor complete dissolution of the world of duality is stipulated as



an injunction does not suit (2-291); since Samyagdarshi orone who has Intuited the Absolute Reality (has becomeKritaartha or one who has attained the goal of life andhence) cannot be a Niyoajya in his case there is no need of

restrictions like Anujnaa and parihaara (2-165)97. Nirvishesha: (Parabrahman or the Absolute Reality) which is

devoid of any special attributes whatsoever.98. Nihshreyasam: Uttama purushaaratha or the greatest goal of

human existence, Moaksha or Liberation. Since Brahman is Atmaswaroopa or of the essential nature of the Self, bydetermining the Swaroopa or essential nature of Being of theSelf alone Nihshreyasa will accrue (1-20); for the purport of

Nihshreyasa one should possess Brahmajijnaasaa or anaspiration to cognize Brahman (Atman) – (1-389); By meansof Dharma jnaana or intellectual knowledge of the religionstenets and Brahma jnaana or Self – Knowledge (which isIntuitive), ie. by means of Avidyaa and Vidyaa, respectively,

Abhyudaya or worldly prosperity and Nihshreyasa orLiberation accrues (1-12,350); there exist Shrutis to signify(teach) that for Aatmaikatwa vijnaana (Intuitive knowledge ofthe Non-duality of the Self) there does not exist any otherNihshreyasa Saadhana or spiritual practice to attainLiberation (1-407)

PaPa

99. Paraha: The greatest, Paramaatma or the Supreme Self.100. Para Aatmaa, Paramaatmaa: Names like ‘the greatest

Atman’, ‘Paramaatmaa’, ‘Paraha Purushaha’, ‘Paramesh-

waraha’ – are those of Parabrahman alone. These nameshave been equally utilized in the Bhaashyaas by ShriShankara for both upaasya brahman and Jneya brahman(Refer to the lexicon of words an the Part I and the introdu-ction)

101. Paramakaaranam, Moola kaaranani, Moola prakritihi: The



first cause. In the Sootru ‘Janmadyasya’ the jagaj janamaadior the birth (creation) of the world etc. which occurs fromBrahman, the Moolakaarana, has been exclusively mention-ed (1-25); the Sarvaloakaashrita phala or the entire gamut of

fruit that accrue in the world (or depend upon it) takes placefrom this Paramakaarana alone (1-207); the tenet that bymeans of Aatmavijnaana or Intuitive knowledge of the SelfSarva Vijnaana or the intuitive Knowledge of everything suitsonly to Parama kaarana alone (1-380); although Prapanchaor the world of duality is not different from Parama Kaaranain it there can be divisions like Bhoaktra Kartru etc. (1-432);in the Shruti it is mentioned that the Parama kaarana alone

is real (1-435); the Moola kaarana alone (ie. Non-dualBrahman) till the end like an action assumes the differentforms of Kaarya (1-450); if moola prakriti is not acknowle-dged the defect called ‘Anavasthaa doasha’ or defect of notreaching any finality entails (2-106); everything gettingdissolved in quite an opposite manner to utpathi or creationmerges in Brahman which is the Parama Kaarana (2-115); inBrahman which is Moola prakriti there do not exist anyPraana etc. (2-176); the Nirbandha or compulsion or coerci-on of the type – ‘Even the Moola kaarana should be determi-ned totally depending upon the upaadaana kaaran or materi-al cause alone’ – is not permissibly (2-5)

102. Paramaanu Kaarana Vaadaha: The doctrine of the Vaishe-shikas that Anus or microscopic atoms are themselves thecause for the world (2-21); its refutation (2-21to 40)

103. Paramaarthaha: A really existing Vastu or entity. That whichdoes not exist in one and the same form is not Paramaartha

or the Absolutely real entity; and its knowledge is notSamya jjnaana or the correct knowledge too (1-429); in the

Absolute sense (ie. from the viewpoint of the Paramaartha)in Atman there does not exist any Vyavahaara or empiricaltransactions of the type ‘Eshitru’ (creator) and ‘Eshitavya’(that which is ruled over created) etc. (1-440); Jeeva does



not exist in the Absolute sense apart from the form imaginedor misconceived owing to an adjunct (1-269); 2-140); theVyavahaara of a Jeeva carried out in the dream does notexist in the Absolute sense, but Vaasanaamaya or of the

nature of latent impressions (2-156); a dream is not Absolutely real (2-256); for a Jeeva Anutwa (being subtle likean atom) is Oupaadhika or due to an adjunct, but Anantya(endlessness) is Paaramaarthika (2-138); the distinction ofVijnaanaatman (Jeeva, individual soul) and Paramaatman(Supreme Self) is not Paramaartha (1-388); Jeeva’s Duhkhaor misery also is not Paramaartha (1-162); in theparamaartha Avasthaa there does not exist any Vyavahaara

whatsoever (1-441); for a Shaareera (embodied soul) theParameshwararoopa alone is Paramaarthika (2-445)

104. Parameshwaraha: Brahman or the Supreme Lord or the Self.Jneya brahman or the ultimate Reality to be known(cognized) but which is not upaasya brahman or that veryBrahman endowed with an adjunct for the sake of meditationis called ‘Parameshwara’ (the Supreme Lord) – (1-192,198,246,267,278,329; 2-112,343,510,609)

105. Param Brahma: The greatest (Absolute) Brahman or Reality.Names like ‘Mukhya brahma’, ‘Kaarana brahma’, ‘Avikritabrahma’, ‘Nirguna brahma’, ‘Shuddha brahma’, ‘Nirvisheshabrahma’, ‘Nishprapancha brahma’, ‘Niraakaara brahma’,‘Nirupaadhika brahma’ – are all given to Para brahma alone.One and the same Brahman (ie. the Absolute, ultimateReality) has been called ‘Apara brahma’ (lower or inferiorBrahman) as an object for meditation (upaasya) andParabrahma’ (greater or superior Brahman) as an object for

knowing or cognizing (Jneya brahman) in the Shrutis (2-586); when It is mentioned as upaasya, merely on theground of calling It ‘Parabr ahman’ it cannot become asentence concerning the Jneya brahman; in relation toanother the Kaarya brahman or Aparabrahman too can becalled ‘Parabrahman (1-249); since the upaasanaa



sentences are Viddhi pradhaana or predominantly injunctive,all that is mentioned in them should not be reckoned to belo-ng to the Brahmaswaroopa alone (2-281); for the Brahmanattributes like Roopa or form, Aadhaara or support, Aishevar-

yamaryaadaa or the respectful excellences, PradeshaVishesha or special region or place, Aadhaara bahutwa ormanifold support, Alpa phala or small, insignificant fruit etc.have been mentioned for the purpose of upaasanaa ormeditation (Refer to introduction, 8.16); Parabrahma is notGantavya or something that is a realm to be reached bytraversing from here (2-582 to 584)

106. Parinaamaha: Change, transformation. The Saankhyans

have imagined that since Pradhaana is Anekaatma or havingmany Atmans or selves, it can transform itself into the worldof duality or diversity (1-66); there is no support of the Vedasto the Pradhana Parinaamavaada (1-404); the Shruti whichinstruct about Kootastha brahman or an immutable AbsoluteReality cannot possibly become Parinaamapara or transfor-mation – oriented (1-439); by virtue of Avidyaa Brahman(seems to have) has Parinaama Vyavahaara or transactionsof transformation (1-464); the Sootra kaara (ie. Baadaraayanaachaarya) has taken recourse to Parinaama Prakriyaa(method involving transformation) for the purpose of upaasa-naa (1-441)

107. Parinishthita, Parinishpanna, Bhooata: (Brahma vastu or the Absolute Entity of Brahman) which is not Saadhya or a fruitgot from performing a Saadhana or practice, discipline, butthat (Reality) which exists here and now. In Brahmajijnaasaaor pursuit to know or cognize Brahman, the Absolute Non-

dual Reality of Brahman which is Bhoota or existing Entity isJijnaasya or that which is the object to be known or cognized(1-12); in the matter of deliberation on Bhootavastu logic orreasoning (Tarka) too is needed (1-28); to say that theredoes not exist any part or section of the Veda that deals withBhootavastu is sheer Bravada (1-54); the (Poorva) Meemaa-



msaka doctrine that a Parinishthita vastu should necessarilybe Pratyakshagamya or to be comprehended by perceptionand its refutation (1-35,38); the Saankhyans’ doctrine thatthe Parinishthita vastu may possibly be comprehended by a

different Pramaana and its refutation (1-64); the objectionthat for Brahman which is Parinishpanna vastu, Tarka orlogic of the form of Anumaana pramaana or valid means ofknowledge of inference can be made applicable and refuta-tion of this objection (1-409,417)

108. Paarivraajyam, Pravrijyaa: Paramahamsa Sannyaasa; thelife of a wandering monk. The illustration of one who hasbecome a Pravrijita to affirm that for one who has attained

Brahmaatmaavagati or Intuitive Experience of the identity ofBrahman and Atman there is no Samsaaritwa (1-57); theillustration of a Parivraajaka to affirm that for a person who isdevoid of (or who has got rid of) Abhimaana or egoism,identification with the ‘I’ notion there is no Duhkha or misery(2-161); Yoyins have instructed about Pravrijya alone whichis established by the Shrutis (1-407); whether a person hasacquired the householdership or not, whether he has repaidthe Rinatraya or three types of debts or not he can practiceSannyaasa or asceticism (2-454); the doctrine thatPaarivraajya is not stipulated by way of an injunction in theShrutis and its refutation. (2-455 to 459) the Indriyasamyamaetc. of a beggar are not in the Absolute or predominant senseTapas or austerity (1-459); the name ‘Brahmasamstha’ (ie.one who is fully established in Brahman) fits to Parivraajakaalone (2-460); Brahmanishthaa or stead fast dedication toBrahman Knowledge endowed with Shama (Control over the

mind), Dama (control over the senses) etc. is the Sannyaasa Aashrama Karma or daily routine of ritualistic life of the four-th stage of life of a recluse. Called ‘Sannyaasa Aashrama’(2-460); merely on the ground of acquiring the Aashrama (ofSannyaasa) there is no Moaksha or Liberation for a Parivra-ajaka (2-460); Paarivraajya is stipulated in the Shrutis, and is



an Anga or subsidiary aspect for Jnaana paripaaka orripening, maturing of Intuitive Experience (2-461); one whohas taken to Sannyaasa should not return to the earlier

Aashramas like Gaarhastya etc. (2-484); the Prayashechi-

tta or atonement, expiation for a Sannyaasin who hasreturned (2-486); for returning Sannyaasin excommunicationfrom the society is stipulated (2-487); the Sahakaari (Coope-rative) Saadhanas or spiritual practices which are Jnaanaatishaya or superior practices after the attainment of IntuitiveKnowledge, life Paanditya (Scholarship), Baalya (child likeinnocence or humility) etc. recommended for a Sannyaasain(2-490 to 496); Jnaanaabhyaasa, meaning the practice of

Jnaana Saadhanas, is important for Yatis or ascetics (2-496)109. Purushaha: (a) The Atman whom the Saankhyans have

acknowledged (2-4); the refutation of the statement(doctrine) that Pradhaana promotes or initiates action for thesake of Purusha (2-12 to 17); even in the Saankhya philoso-phy the real relationship of Tapya (that which is heated orprompted) and Taapaka (that which heats or prompts) andTaapaka ( that which heats or prompts) does not getestablished between Pradhaana and purusha; the tenet ofVedanta that the relationship is not Paramaartha is itselfcorrect (2-20); the refutation of the doctrine that Pradhaana,Purusha and Eshwara are mutually quite distinct (2-75 to81); (b) Oupanishad Puruah, Paramaatman (1-54,65,336,353,401); (c) Manushya or human being. Kriyaa or action isPurushatantra or that which is within the purview or control ofthe Purusha (1-47,49,51,464)

110. Purushaarthaha: (a) That which is not a remnant of Karma

(ie. nor Karmashesha) and that which signifies only the fruitto a human being (1-62); Vidyaa or Knowledge is independ-ently alone Purushaartha, not karmashesha (2-437,438); (b)Svarga or heaven etc. the prime facie objection that by virtueof Aatma prati paadanaa or exposition of the Self there doesnot accrue Purushaartha and its refutation (1-35,38); by



concerning Kaarya pratishedha 1-420; in a different mannerother than – ‘Not this’ Brahman cannot possibly be signified(2-296); both Brahman and Its form cannot be stated as ‘donot exist’ (2-296); the Shaastra states that apart from

Brahman there does not exist any other Vastu or entitywhatsoever (2-305,312); one should contemplate after gath-ering together Dharmas or intrinsic qualities which are ofthe form of Pratishedha of Brahman (2-382); the statementthat for a Jnaani there is no praanoat kraanti or departure ofthe vital force is Dehaapaadaanaka or that which is meantfor an ablation or removal of the body (2-554); that whichsignifies that the special attributes do not exist is Itself

Parabrahman (2-587).113. Pratyaksha: (a) That which is established by experience.

Adhyaasa or delusion misconception is Pratyaksha foreveryone (1-58); the fact that Mithyaa jnaana or misconce-ption is the cause for Sashareeratwa or embodied ness isPratyaksha (1-58); the fact that Kaarya or an effect is notdistinct from the Kaarana or cause is Pratyaksha (1-443);the fruit of the sentience: ‘Tattwamasi’ (that thou art) isPratyaksha (1-367)

114. Pratyakshaadeeni: (a) The Pramaanas or valid means ofKnowledge like Pratyaksha, Anumaana (inference), upaama-ana (illustration), Shabda (word of a well-wisher or Shaastra), Arthaapatti (an inference from circumstances, implication,presumption), Anupalabdhi (deducing that a thing neverexists). (b) Shruti which does not need any other thing for itsvalidity is Pratyaksha, Smriti which needs the help of anotherthing is Amumaana (1-287)

115. Pratya gaatma: Atman who exists within. Even in Pratyagatma who is a Vishayi or subject there can be Adhyaasaoccurring; his becoming Asmat pratyaya vishaya or an objectof the concept of ‘I’ is there too (1-3); since He is Aparoaksh-a or immediate, innate He is familiar (1-33); He is Sarvasaa-kshi or Witness of everything (1-8); the Pratya gaatma sam-



bandha being in abundance is Brahman alone (1-139); thepurport for which Atman is mentioned in the Shruti as Vyaktaor manifested etc. is to deliberate upon Him by means ofVaak (speech) etc. (1-143); in one and the same body two

Pratya gaatmans cannot possibly exist (1-195); it is stipula-ted in the Shruti that Vaishwaanara (the macrocosmic Atmanof the waking state) should be contemplated upon (Aadhyaa-na) as Pratya gaatman (1-207); the purport of calling Vaish-waanara ‘Abhivimaana’ is to signify that He is Pratyagaatman alone (1-219); by means of the Paramparaa orsequential order of the sheaths like Annamaya etc. thePratya gaatman is determined (1-368); for the illustration of

a chariot mentioned in the Kathoapanishad the goal is the Avagati or Intuitive Experience of Pratya gaatman alone (1-337); in the Shruti He who is called ‘Vaangmanasaateeta’ orone who is beyond the ken of speech and mind is Pratyagaatma Brahman alone (2-295); the purport of mentioning‘Neti Neti or ‘Not this not that’ is to signify that Pratyagaatman himself is Brahman (2-296)

116. Pradhaanam: (a) The Moola prakriti which Saankhyanshave reasoned, argued out as the cause of the world. (Referto the list of words given in the first part); the refutation of thetheory of Pradhaana as the cause of the world (2-5 to 20);(b) Brahman who is endowed with innate qualities like Ananda or Bliss (2-336)

117. Pramaana prameya vyavahaaraaha: The valid means ofcognition the vastu or entity that is being cognized – theempirical transactions like Pratyaksha (perception) etc.which signify these Pramaana and Prameya, All these

function through Avidyaa (1-5,6); that which is not establish-ed by means of known Pramaaanas (like Pratyaksha, Anum-aana, upamaana, Shabda) is Loakasiddha or established byvirtue of the other worlds of deities etc. (1-299); by means ofany Pramaana that is not Shaastra (a spiritual science) theBrahmaavagati or Intuitive Experience of Brahman or Atman



can not possibly accrue (1-27); although Brahman is aBhootavastu or existing Entity, It is not an object for anyother Pramaana (1-29,428); Brahmakaarana vaada or theoryof the Absolute Reality of Brahman as the cause of the world

of diversity is not opposed to the division or distinction ofBhoaktru (enjoyer) and Bhoagya (object of enjoyment) whichis established on the strength of a Pramaanaantara oranother valid means of cognition (1-431,432); the fact that aparticular thing will occur or will not occur is based on theutilization of a Pramaana or non-utilization of a Pramaana (2-58); if Vijnaana or intellectual consciousness is said to beself – illumining, then it is rendered Nish pramaanaka or

devoid of any valid means of cognition (2-60); the case ofShoonya vaada or theory of void, essencelessness (Nihilism)is opposed to all Praamaanas (2-64); all the Pramaanasculminate in Brahman (1-443); it is not possible to refute,negate the empirical transactions which are established onthe strength of Pramaanas without the support of anotherTattwa or reality (2-64); those people (ie. Jainas) who haveacknowledge Anekaanta vaada or theory that the vastu is

Anekaatmaka, cannot possibly determine Pramaana etc. (2-67); if it is said that the distinction ie. Atman is brought aboutowing to adjunct then the Pramaanas like Pratyaksha,

Anumaana etc. become suitable (1-443); till Brahmaatmaik-atwa Jnaana or Intuitive Knowledge of the identity ofBrahman and Atman accrues, the transactions involvingPramaana and Pramega, like the dream transaction, aretentatively real (1-63, 2-436, 2-510,585)

118. Praajnaha: Parameshwara of the essential nature of

chaitanya or Pure Consciousness (1-272,273); the Shrutimentions Praajna as some one quite distinct from Jeeva indeep sleep and after departure from the body (ie. death) – (1-329); the Shrutis state that Praajna Himself to beendowed with Dharmas or intrinsic qualities like Ashabdaetc. (1-346); there is no distinction (Abheda) between Jeeva



and Praajna (1-349,350); by cognizing Praajna the Shoakaor grief gets destroyed (1-349); just as Praajna is designatedas Aneeyastwa (being very subtle like an atom) in upaasana-a, for Jeeva too owing to the adjunct there exists a designa-

tion of Anutwa or being microscopic like an atom (2-139);since Praajna is verily Sarveshwara or Lord of everythingeven in the dream He has Adhishthaatrutwa or being thesubstrate (2-258)

119. Praanaha: (a) The senses, (b) mukhya praana or the vitalforce. Mukhya praana too is the kaarya or creation alone(effect) of Brahman (2-187); this is a special form of mutationof Vaayu (air) – (2-190); Praana is verily a Karana (an instru-

ment of action) – (2-190); but not a karana like the Indriyasor sense – organs (2-193); the existing or state of the beingthe body and the sense as also their death or departure arewithin the control of Praana (2-193); for this Praana thereexist five functions (Vrithi) – (2-194); this is Anu; meaningSookshma or subtle, Paricchinna or divisible (2-195); this isnot an Indriya or sense (2-200); (c) Brahman or the Absolute,ultimate Reality. The dissolution that occurs for the Indriyasand the Vishyas or objective phenomena in deep sleep is inBrahman called ‘Praana’ (1-223, 2-264); the Praana ofPraana as also the Praana who is mentioned as to whom theJeeva called ‘Manas’ is invariably tied up or associated with

– both these are Brahman alone (1-124); Indra or the Lord ofthe deities has called Himself ‘Praana’ is with the opinionthat He is Brahman (1-137); the Praana that is the cause forthe transaction of the world is verily Brahman alone (1-306);(d) the Aparabrahman called ‘Hiranyagarbha’ (1-249,283)

120. Phalam: That which has to be attained, obtained (Phala orfruit). For Dharma jnaana or knowledge concerning religionstenets Abhyudaya or worldly prosperity is the Phala, forBrahma jnaana or Intuitive knowledge of the Absolute Realityof Brahman is Nishreyasa or Enlightenment, Liberation is thePhala (1-12,40); the Phala of Jagadaishwarya or worldly



wealth that accrues for the upaasanaa of Aparabrahman isSamsaara goachara or visible in the transmigratory existe-nce alone (2-586); for the Nirvishesha brahma jnaana orIntuitive Knowledge of Brahman devoid of any special

characteristics the fruit is Moaksha or Liberation alone,where as for upaasanaa there occurs differences in the fruitaccruing in accordance with the Guna vishesha or specialqualities and Prateeka vishesha or special forms (1-128); thefruit of karma accrues from Eshwara alone (2-314); that theLord creates Jeevas as per their karmas is itself the meaningof the statement that He (ie. Eshwara) is the cause for Karm-a phala (2-317); the Phala of Brahma vidyaa is Anubhavaa-

roodha or that which has climbed up or ascended to Anubha-va or Intuitive Experience (Anubhaavaaroodha); and not thatwhich occurs or accrues in another period of time (2-452)

BaBa

121. Baadhaha: To smash up or destroy Jnaana or knowledge asbeing false or wrong. Pratyabhi jnaana or recognition that isNishchita or determined to be true cannot be destroyed byanother Pramaana (1-289); Akartraatma Jnaana or Self-Knowledge devoid of any agent ship of action destroysKarmas only after destroying (Baadha) the Mithyaa Jnaanaor misconception or false knowledge (2-532); even theMithyaa Jnaana that is Baadhita by virtue of Samskaara orlatent impressions may continue to operate for a short while(2-532)

122. Beejashaktihi: Shakti (power, potency) that is the cause for

the separation of Names and Forms, Avyaakrita (1-338); thisShakti is destroyed by vidyaa or Intuitive Knowledge (of theSelf) – (1-339)

123. Brahma: Everyone’s Aatma that is Adviteeya or Non-dual. Inthe Shrutis (Upanishad) Brahman has been mentioned in



two kinds viz. the Jneyabhrahman devoid of any Vishesha orspecial attributes is verily Parabrahman and the upaasyabrahman endowed with Vikaaradharmas Aparabrahman;Parabrahman and Aparabrahman – both in the Absolute

sense are one and the same (1-575,585 – refer to Introducti-on); the upanishadic sentences which predominantly concer-ning Brahman are very strong with regard toBrahmaswaroopa but even the upaasanaa sentences shouldbe interpreted so as not to be contradictory to the formertype of sentences (2-281) the Aananda or Bliss that is ofBrahmaswaroopa is greater then all other (happinesses) – (1-99); Brahmaswaroopa is greater than Jeevaswaroopa (1-

455; 2-445); since Brahman is Atman, It is Prasiddha or fam-iliar (1-19); It is Svayamjyooti or self-effulgent Light ofConsciousness which illumines everything (1-274); Brahmabhaava or Intuitive Experience as the Absolute Reality isItself Moaksha or Liberation (1-49); by means of Brahmaa-tma Jnaana one begets kritakrityataa or sense of fulfillmentof all desires (1-53); scholars call kaaryabrahma (ie. Aparab-rahman) by virtue of Gouna Vrithi or secondary sense ‘Brah-man’ (1-575)

124. Brahma Kaarana vaadaha, Eshwara Kaarana Vaadaha,Chetana Kaarana Vaadaha: the theory of Vedanta thatBrahman Itself is the cause of the world. For this theory thatBrahman which is Adviteeya (ie. Non-dual) Chetanaswaro-opa (of the essential nature of Pure Consciousness) is Itselfthe upaadaana Kaarana (material cause) as also the NimithaKaarana (efficient cause) for the world the Kaarana vaadasor theories of cause propounded by Saankhyans, Vaisheshi-

kas etc. are totally opposed (1-397); this Vaada is to befound in the Smritis too (1-401); the Shrutis have their ultima-te purport in this theory alone (1-402); in this theory thedivision of Bhoaktrus/enjoyers) also fits in (1-431,432)

125. Brahma darshanam, Brahma vidyaa, Brahma vijnaanam:The Intuitive Knowledge of the Non-dual Brahman. By



means of Brahma darshana the direct experience ofSarvaatma bhaava or Intuitive Experience of everythingbeing (pervaded by) Atman (1-44); Brahma Vidyaa is, lifesignifies Pratyaksha or perception etc. is vastu tantra, that

which signifies the entity as it really is (1-47); by means ofthis all the Karmas are destroyed (1-137); till this Jnaanaaccrues, there exist Vidhis or injunctions and Pramaanas orvalid means of cognition (1-63)

126. Brahma bhaavaha, Brahmaatmatwam, Brahmaatmabhaavaha: to be of the essential nature of Brahman or the

Absolute Reality. By virtue of the Jnaana of this all thekleshas or mundane calamities get destroyed (1-38); this

alone is Moaksha or Liberation (1-49); by means of thisalone unembodied ness accrues (1-321); the Shaastraic(knowledge) of Brahmaatwa or being verily the AbsoluteReality is Baadhaka or destructive to Shaareeratanatwa orembodied ness (1-435); Brahmaatmatwa Jnaana or IntuitiveKnowledge of the identity of Brahman and Atman mayaccrue from the Vedanta vaakya which is Asatya or unreal(1-437); for one who is Brahma bhoota or established in theIntuitive Experience of Brahman there is no taint of Karmawhatsoever (1-140)

127. Brahmaloakaha: (a) The Loaka or world of Kaarya brahmancalled ‘Hiranyagarbha’. For one who has performed upaas-anaa on Omkaara prateeka or symbol of Omkaara as Brah-ma, the attainment of Brahmaloaka as also Krama mukti (1-252); this has the name of ‘Satyaloaka’ (1-259); all Saguno-upaasakas attain this Loaka alone (2-565); for all those whohave gone to this Loaka, Krama mukti accrues through the

doorways of Jnaana (2-576); there is no return from thisLoaka (2-612) - (b) the Loaka called ‘Brahma’, Brahman.Brahman is called ‘Loaka’ (an world) is from the subsidiarystand pound (Gouna Vritti) – (2-574); Jeevas attain Brahma-loaka in the deep sleep state (2-559)

128. Bhaagavataaha: Those who have acknowledged the



Paancharaatraagama. Their doctrines (philosophy) is to alarge extent is acceptable to Vedanta (2-82 to 84); therefutation of Jeevoot patti vaada (the theory of the birth ofJeeva) which they propound (2-84 to 86); other defects in

that philosophy (2-87)129. Bhoota: The existing Parinishthita vastu. A portion f Vedas

which is Bhootavastupara or devoted to signifying an existingEntity does exist (1-54); for Brahma Jijnaasa or pursuit of theIntuitive Knowledge of the Absolute Reality the Dharma orreligions fruit which is Bhavya (magnificent, sublime), thatwhich has to accrues in the future period of time, is not thesubject – matter, but Brahman that is Bhoota is Itself the

subject – matter (1-12,40)130. Bhootam: (a) One among four Kinds of creatures. Just as the

earth envelops the Bhootas, Brahman dissolves the world inItself (1-398); just as the Bhootas when they die they do nottaint their Dharmas or innate qualities on to the earth, whenthe Prapancha gets dissolved it does not taint Brahman withits defects (1-422); the birth of the creator –aspect of Brahmadownwards up to immovable plants and trees (Bhootas) isdue to Dharma (virtues merits) and Adharma (vices ordemerits) – (1-42); Prajaapati is Sarvabhootaantaraatma orthe Self residing innermost in all the creatures (1-204); (b)one among the five primordial elements like Aakaasha orspace etc. the Bhootas are born from Brahman alone (1-119,123); the birth, sustenance and dissolution of theBhootas are within the control of Brahman (2-114)

131. Bhoota sookshmam; Bhoota prakritihi: (a) Avyaakrita whichis the Beejashakti or seed potency of names and forms of

the world, in it Ajaatwa (baya goal) is imagined (1-357); the Akshara or indestructible Paramaatman is greater than thatBhoota sookmam called ‘Akshara’ (1-201); this has anothername of ‘Avyakta’ (1-438); (b) the seed of the bhootasneeded for the birth of other bodies (2-212,214,215)



MaMa

132. Mahaan Aatmaa: Big Self. This is not the ‘Mohat’ Tattwa ofthe Saankhyans, but the Buddhi or Intellect of Hiranyagar-

bha, ie. Jeeva (1-337); in the Kathoapanishad when this isinterpreted as Hiranyagarbha’s Budhhi, the word ‘Avyakta’means ‘Maayaa’ but when it is interpreted as Jeeva, it is

Avidyaa (1-339 to 341)133. Maayaa: (a) The false appearance projected owing to

illusion. Just as a magician sustains the magical power orMaayaa, Eshwara sustains the world of duality by HisMaayaa (1-398); just as the taint of the magic to the magi-

cian and just as there is no taint of the dream magic to thedreamer there is no taint of the three states of conscious-ness to Atman or the Self who is the Witness (1-424); just asthe imaginary magician is quite distinct from the really realmagician, Avidyaa Kalpita Jeeva or the transmigratory soulimagined owing to ignorance is quite distinct from Eshwara(1-104); even to Parameshwara owing to Icchhaa or His willor wish a Maayaa maya roopa or an illusory form may beacquired (1-115); the dream is Maayaa maatra or merely anillusion (1-256); the entire universe in Maayaa maatra alone(1-259); Kshanika vijnaana or momentary consciousness justlike concepts of Maayaa, dream mirage water, a celestial cityetc. is devoid of any objection content or substance –thisBuddhist doctrine is not proper (2-57,61); (b) Avyakrita whichis Avidyaa kalpita or brought about owing to ignorance; itsBeeja shakti or potency as a seed is Maayaamaya or mereillusion (1-339); since Maayaa cannot possibly be defined

either as Atman (Self) or not –Self it is called ‘Avyakta’(unmanifested) – (1-339,440); to the Eshwara who is oneand one only, ie. Non-dual by virtue of His very essentialnature He can possess oudaaseenya or in difference, and byvirtue of Maayaa He can possess Pravartuktwa or a promp-ting, motivating force (2-9,15); in the case of Brahman which



is Mahaamaayaa all the qualities of causation fit in (1-477)134. Mithyaa jnaanam: False notion, Mithyaa pratyayaha or

misconception, Mithyaa bhimaanaha or false pride oridentification, Mithyaa buddhihi – all these are synonyms. By

virtue of Mithyaa Jnaana, Vyavahaara ensues (1-1); Adhya-asa is of the form of Mithyaa pratyaya or misconception (1-9); Mithyaa Jnaana is quite opposite of Jattwa Jnaana orcorrect knowledge of the Reality (1-28); for this Mithyaa jnaana, there is destruction or riddance by means of Brah-maatmaikatwa Jnaana (1-45); by means of the instruction ofthe Vastu or Absolute Reality of the Self also the MithyaaJnaana which is the cause for Samsaara may be got rid of

(1-55); the Aatmatwaa bhimaana or identification as oneselfbeing the Self in Phenomena like the body, the sense etc.which are not – Self is caused by Mithyaa buddhi (1-59,60);if by means of Brahma Jnaana this Mithyaa Jnaana isdispelled then Duhkha or grief, Bheya or fear etc. cannotexist (1-57); upabhoaga or enjoyment is owing to falseknowledge alone (1-162); since embodied ness is caused byMithyaa Jnaana, unembodied ness exists when one is aliveitself (1-58, 60); the distinction between Jeeva and Parame-shwara is brought about by Mithyaa Jnaana (1-267); thenon-distinction of kshetrajna is also Kalpita or imagined (1-357); the manifoldness is the proliferation due to Mithyaa jnaana (1-435,456); in Shtiti or existing state the transactionof division and in the state of dissolution the Vibhaaga shaktior power of dividing are regulated by Mithyaa Jnaana (1-425)

135. Moakshaha, Muktihi, Amritatwam, Kaivalyam, Nirvaana: Toget rid of or evade Bandha or Bondage. All the disputants

who are Moaksha vaadins have acknowledged the fact thatby means of Samyajjnaana Moaksha accrues (1-429);unembodied ness itself is Moaksha (1-42); that this is Nityaor eternal is acceptable to all the Moaksha vaadins (1-43); itaccrues only after Brahman vidyaa (1-44); to dispel Avidyaathat is opposed to or an impediment to this Moaksha is itself



the fruit of Vidyaa (1-45); this is not like the four phenomenalike utpaedya, Vikaarya etc. (1-48,49); the Moaksha or

Amritatwa that accrues from Deva yaana maarga is Aapeks-hika or relative (2-548); in the Mukyavasthaa, by virtue of

Vidyaa there exists Akartutwa or not being an agent of action(2-152); for Jnaana this is a Nishchita Phala (definite, certainfruit) – (2-381); Brahman Itself is Mukya vasthaa (1-49, 2-499); in this there are no distinctions or grades (2-499); fora Jnaani after the exhaustion of the Aarabdha karma orPraarabdha kaivalya alone accrues (2-538); Jeeva’s Bandha

– Moaksha are within the control of Eshwara (2-260); in deepsleep and Kaivalya there does not exist any Vishesha jnaana

or knowledge with special features (2-606); since for Samya-gdarshis or Realized Souls there exists Nitya siddha Nirvaa-na or eternally established Liberation there is no room fordoubt of any Punaraavritts or return to Samsaara (2-612); bymeans of Jnaana Sadyoameekti (Liberation while living inthe body) accrues (1-92)

Ya Ya

Yoagaha: (a) A spiritual practice (Saadhana) of the form ofchitta vritti niroadha or suppression of mental thought –formswhich the followers of sage Patanjali, founder of the Yogaschool of philosophy (ie. they are called ‘Paatanjalas’) haveacknowledged; a Paatanjala. By means of the Yoga maargaalone there is no Nihshreyasa accruing (1-407); the followersof this school of philosophy are Dvaitins or dualists (1-407);

in the aspect in which it is opposed to Vedantic teachings,their doctrines are Graahya or that which is comprehendedby the mind (1-407); that Yogins (ie. followers, adepts inYoga) are, by virtue of the Sattwaguna, Saroajnas (omniscie-nt) there is a belief (1-65,68); by the grace of Eshwara theYoagi pratyaksha Jnaana accrues (1-69); Yogins acquire



Anima Siddhi etc. (1-188); Yogins have many bodies (1-253,2-605); by virtue of Yoaga Ishtadevataa darshana or actua-lization of the Deity who is desired intimately (1-304); (b)Vaidika Dhyaana that is mentioned in the Shrutis (1-407);

there is a description of this (ie. Dhyaana) in the Shrutis (2-337,346,406)

LaLa

137. Loakaha: (a) The experience of or in the world ie. empiricalexperience, Drishtaanta or illustration. For Adhyaasa ormisconception, delusion, Loakaanubhava or an illustration of

worldly experience (1-2); an illustration for Vilakshanoatpathior the distinct feature appearing (1-405); an illustration forthe Kaaryas or effects which are Ananya or non-distinct fromtheir Laarana or cause being or be coming distinct (1-432);an illustration for one and the same cause becoming VariousKinds of Kaarya (1-457); an illustration for the cause withoutthe help of anything else getting transformed (1-459); anillustration for chetanas or sentient beings without any helpcan become names and forms (1-461); in the case of Brahm-an it should invariably be as in the case of Loaka – such arule of law or regulation is not there; for, It is not within thepurview of Anumaana or inference (1-396); (b) Loaka prasid-dhi or popular belief in the world that is not known to be anyparticular Pramaana or valid means of knowledge (1-299);this has to be accepted if it is plausible (1-304); the LoakaVyavahaara or empirical transactions is through Adhyaasa ordelusion (1-1); the Mahat and such other phenomena which

the Saankhyans propound are not Loakasiddha or empiri-cally established, nor are they Veda siddha or established bymeans of the Vedas (1-404); the empirical (Loakika) Prama-anas (valid means of knowledge) like Pratyaksha (percepti-on) etc. are Pramaanas only till Aatmanishchaya or thedetermination of the Self (ie. the Intuition of the Self) accrues



(1-63,436); (c) Bhoaga bhoomi or world or region of enjoym-ent. Although Agniloaka etc. mentioned in Deva yaanaShrutis are Bhoaga bhoomis, the Divine Beings like Agni etc.May become Ativaahika or conveyers (2-569 to 571)

VaVa

Vastu: An existing substance (entity); not something that hasto occur or accrue. Even if the Shaastra mentions (teaches)a vastu alone there exists a benefit (1-41); there does exist aportion of the Vedas that mentions Kevala Vastu or AbsoluteEntity (Reality) (1-54); Brahma Jnaana or the Intuitive Knowl-

edge of the Absolute, ultimate Reality (ie. Non-dual Brahm-an) is Vastu tantra (within the purview or control of the Entityand not purusha tantra or within the purview or control of theindividual soul or Jeeva) – (1-28,47,51); since Jnaana isVastu tantra, It exists in one and the same form (1-429); theVyavahaara or empirical transaction of Nitya (eternal) and

Anitya (non-eternal) cannot possibly be related to Avastu ornon-entity. (2-50)

139. Vikalpa, Vikalpanaa: To say – ‘It can be like that, it can alsobe like this’ (ie. a doubt). Just as it can exist in the case ofthe Kriyaa or action, Vikalpa cannot possibly exist in thecase of Vastu (1-28); there is no scope whatsoever for Vika-lpa with regard to Jagat kaarana or the cause of the world ofdiversity (1-365); with regard to the Shruti which states thatthe Prapancha or the world was (in the beginning) Asat orunreal there does not exist any Vikalpaantara or other doubt(1-369); there does not exist any Vikalpa with regard to the

statement that – ‘The Niravayava brahman or the AbsoluteReality devoid of any parts or limbs gets transformed’ – (1-464)

140. Vikaaraha: Kaarya or effect. One should meditate(upaasanaa) after gathering together the Dharmas orqualities of Vikaara-thus it is stipulated as an injunction (1-



115); since Paramaatman destroys Vikaaras, He is called‘Attru’ or an eater (1-165); since He exists inside andadministers or rules He is called ‘Antaryaamini (1-190); in theShruti there exists criticism of one who meditates on the

Anrita or unreal thing called ‘Vikaara’ (1-223) Brahman Itselfgets transformed in the form of Vikaara (1-394); if thereexists Atyanta saaroopya or extreme similarity, then theredoes not exist the Bhaava or phenomenon of Prakritivikaaraor the innate change in a thing (1-415); till the Jnaana accr-ues one does not attain Anritatwa buddhi or sense of unrea-lity or of false notion in the vikaara (1-436); all Vikaara isinvariably vibhekta or divisible (2-98); if it is said that from

one vikaara another vikaara is born, then the defect of notreaching any finality (Anavasthaa doasha) entails (2-106);Parameshwara or the Supreme Lord himself in the form ofthe respective cause creates the corresponding Vikaara (2-123)

141. Vidyaa: (a) Jnaana or Intuitive Knowledge which determinesthe vastu swaroopa or the essential nature of the AbsoluteReality; (b) upaasanaa or meditation.

142. Vidhihi: The Vedic sentence which stipulates as an injunctionof the type – ‘This should be done like this.’ The Shaastra ofthe form or nature of vidhi is through the spell or delusion of

Avidyaa (1-5); Vidhi is a Saadhaka or valid means of actionconcerning duties or responsibilities (1-28); the Vaada ortheory that if there does not exist any Vidhisambandha orrelationship with injunctions, then there is no Saarthakya orutility or fulfillment of a purpose for the Vedic sentences andits refutation (1-35,38); the theory that Brahman is Shesha or

a remnant of Pratipatt –Vedhi and its refutation (1-39 to 62);to insist that the Shaastra should necessarily have a relation-ship with Pravriti (worldly progress) and Nivritti (spiritualprogress) is not proper (1-54); by virtue of Brahman Vaakyasthat are not vidhipradhaana or predominantly injunctive theBrahma vijnaana or Intuitive Knowledge of the Absolute



Reality accrues (2-318); after Jnaana accrues, there is notransaction whatsoever of Vidhi (1-63); the fate of the upani-shadic statements concerning Shravana, Manana, Nididhya-asana which appear as if they are Vidhis (1-52); the Brahma-

samstha vaakya or upanishdic sentence Concerning the Onewho is established in the Absolute Reality is Verily Vidhi (2-458); what is mentioned in the Praanasam vaada or dialogueamong the senses and the Mukhya Praana (the Self as PureBeing – Consciousness) is not a Vidhi concerning Sarvaanabhakshana or eating of all food, but is Arthavaada or eulogy(2-473); although it exists in Vidyaa vaakya that is not predo-minantly a Vidhi, Mouna (observing silence) is stipulated

partially (2-492)143. Vedaantaaha: The end portions of Vedas, ie. the Upanisha-

ds. For this word ‘Vedaantaaha’, the synonyms are ‘Shaas-tram’, Shabdaha’, ‘Aagamaha’, ‘Vedaha’. For all the Vedaa-ntas or Upanishads the Artha or purport (goal) is Aatmaika-twa vidyaa or the Non-duality of the Self alone (1-9); Sootrashave been formulated or composed concerning Vedaantavaakyas alone, they do not signify Anumaana or inferentialknowledge (1-27); Anumaana too which is not opposed toVedaantavaakya may become a Pramaana or valid meansof knowledge (1-28); for the Brahmaatma bhaava or IntuitiveExperience of the identity of Brahman and Atman thataccrues by virtue of the vedaanta praamaana or valid meansof the Upanishads Samsaaritwa or transmigratory existenceis opposed (1-57); it is quite familiar in the Vedaantas thatBrahman Itself is the cause for the birth or creation sustena-nce and dissolution of the world (1-65); there exists unanimi-

ty (Gatisaamaanya) in the vedantas or Upanishads withregard to the theory of a conscious cause (Chetana Kaaranavaada) – (1-87,89,333,366); the tenet that from parabrahmanalone all the Bhootas or creatures are born is respected (1-119); the Pravritti or functioning of Vedaantas is of two kinds:some signify the Swaroopa or the essential nature of Param-



aatman and some signify the Aikya or unity, identity ofvijnaanaatma or the Jeeva and the Paramaatman or theSupreme Self (1-280); it is the Siddhaanta or the final

doctrine of Poorva Meenaamsakas that since the relation-ship between Shabda (word) and Artha (its meaning orobject denoted) is out pattika or that which is born afreshVeda is a Pramaana or valid means of knowledge (1-285);to imagine that the Vedas just like human beings signifies anobject by concealing it is unreasonable (2-97); in all the Ved-aantas for Prajna (or the macrocosmic Being in the deepsleep state) Ashabdatwa or being devoid of a sound, being

devoid of touch etc. have been mentioned (1-346); in eachand every Vedaanta or upanishad there exist illustrationsproposing or promising to prove Prakrititwa or being theorigin of the world being possessed by Brahman (1-391); it isis the Vedaanta Siddhaanta that by virtue of Praajna vijnaa-na or Intuitive Knowledge of Pure Conscious that exists indeep sleep the destruction of grief ensues (1-349); for Vedathere exists Nirapeksha praamaanya or unrelated or Absolu-te Validity, whereas for the statement of a human being thereexists a relationship with another origin or cause (Moolaanta-raapeksha) – (1-287,403); since Veda is both Nitya or etern-ally and Boadhaka or instructive, it teaches or signifies thatwhich exists only (1-429); Vedanityatwa or the eternality ofVedas is established in Meemaansaa on the strength offeatures like not reminding or remembering the SvatantraKartru or independent agent of action (1-292); to support thetenet that the Avasthaa trayatwa or being endowed with the

three states of Consciousness is Maayaa maatra or mereillusion there exist statements by the knowers of the traditionof the purport of the Vedaantas (1-424); all the Vedaantinshave perforce to accept that the distinction between Vijnaan-aatma or Jeeva and Paramaatma or the Supreme Self is notParamaartha or Absolutely true (ie. it is not real in the Abso-



lute sense) – (1-388); all the Vedaantas are proclaiming thatin the Paramaarthaa Vasthaa or Absolute state there doesnot exist any empirical transactions whatsoever (1-441);Tattwa Jnaana or the Intuitive Knowledge of the Absolute

Reality accrues by virtue of Vedaanta vaakyas or upanisha-dic sentences and not by virtue of Tarka or logic (1-408); theVedaartha or purport of all Vedic literature is (to teach)chetana kaarana vaada or theory of a conscious Entity beingthe cause of all creation (1-477); the advent of Shaareerakashaastra or the spiritual science of Brahma Sootras hasbeen for the purport of expounding the Taat parya or the finalgoal of the vedaanta vakyas alone (2-1); in the Vedantas it

has been mentioned that Paramaatman Himself is predomi-nantly Vedya or one who is to be cognized (2-128); in all theVedaantas it has been mentioned that Eshwara alone is thecause for the creation (2-317)

144. Vaisheshika darshanam: The school of philosophy foundedby sate Kaanaada which propounds the Paramaanu vaadaor the theory of the subtle atoms are themselves the causeof the world. The refutation of the Pradhaana kaarana vaada(ie. the theory of Pradhaana as the cause of the world, of theSaankhyan school of philosophy) equally applies to this the-ory (1-397,430); the refutation of this philosophy (2-26 to 40)

ShaSha

145. Shaareeraha: Jeeva or the transmigratory soul. AlthoughParamaatman also exists in the body, since He does not, likethe Jeeva exist exclusively in the body, Jeeva himself is

Shaareera or the one who is embodied and not Eshwara (1-154); quite distinct from the SHaareera who is Avidyaakalpita or imagined owing to ignorance is Eshwara (1-104);the Avivekins or non-discriminating people have misconc-eived Parameshwara alone to be Shaareera by virtue ofUpaadhis or adjuncts (1-158); the distinction or division



between Shaareera and Aataryaamin or the indwellingController, ie. the Self, is not Absolutely real (2-195)

146. Shamaadeeni: Shama (control over the mind), Dama (controlover the senses), uparati (introverted ness), Titikshaa (forbe-

arance), Shraaddhaa (delicated ness), Samaadhaana (quie-scence) – these are said to be the six Jnaana Saadhanas,also called ‘Shadsampat’. Even if one does not performYojna (sacrifice) etc. Shamaadi Sampat is quite necessaryfor Jnaana (2-470); more than yajna and such other Karmas,these (ie. Shamaadi) Saadhanas are those which are quiteclose to Jnaana (2-471); the Brahma nishthatwa or steadfast dedication to Brahma Jnaana that is strengthened by

Shama – Damaadi Saadhanas is Itself the stipulated Karmafor the Bhikshu’s Aashrama (a mendicant’s stage) – (2-460)

147. Shaastram: Vedas, scriptures. ‘Vedaantaha’, ‘Aagamaha’,‘Shabdaha’, ‘Shrutihi’, are synonyms of Shaastram. Brahmanis the cause for the Shaastram (1-32); Shaastram is thePramaana or valid means of Knowledge for cognizing Brah-man (1-33); the statement that the Shaastra mentions onlyKarma is the topic concerning the Shaastra which stipulatesinjunctions and prohibitions (2-55); Shaastra is independen-tly alone a Pramaana for Brahman and not as Vidhi shesha(1-62); since the Shaastra removes the distinctions likeVedvatwa etc. misconceived in Brahman, it is a Pramaana(1-47); the validity of the Shaastra is not within the purview of

Anumaana or inference (1-38); Shaastra devoid of any defe-Cts cannot possibly be called ‘Apramaana’ or not valid (1-68); from the Shaastra drishti or viewpoint of the scriptures

Atman does not have any enjoyment whatsoever (1-62); the

human beings are the principal Adhikaaris or fit persons tostudy and pursue the tenets of the Shaastra (1-279);Devatas or deities and Rishis or sages too are the qualifiedpeople (1-281); the doctrine of the Vrithikaara or subcommentator that Moaksha or Liberation is Shaastra drishtaor to be cognized by means of the Shaastra and Adrishta or



not to be cognized by means of the Shaastra is not proper(1-40); just like Rishi Vaamadeva, by means of Shaastradrishti Indra (ie. the Lord of the Deities) has cognized himselfto be the Paramaatman (1-140); the doctrine that the cause

without desiderating any external aid (ensue) can possiblygive rise to the effect is propounded from the viewpoint of theLoaka or empirical world, whereas the tenet that in relation toEshwara alone the cause gives rise to the effect is propoun-ded from the Shaastra drishti (2-11); Jeeva’s greatness hasbeen mentioned from the Shaastra drishti (2-128); Shaaree-ratwa or embodiedness is Svaabhaavika (natural), whereasBrahmaattwa is Shaastreeya (engendered by the scripture) –

(1-435); the Jalasooryaka drishtaanta or illustration of thereflection of the sun in the water is mentioned in the Moak-sha shaastras (2-285,287)

148. Shuddhabrahma: (a) Nirguna brahma, Parabrahma. Thestatement that Brahman is devoid of mind is a matterconcerning Shuddha brahman, whereas It is Manoamaya orof the nature of mind is a matter concerning Saguna brahma(1-152); (b) upaasya brahma or Brahman to be meditatedupon devoid of any mixture with Devata or deities etc. theDevas etc. too have qualification for Shuddha brahma vidyaa(1-300)

149. Shabdaha: (a) The Vaachaka or spoken word which signifiesan object It the Shabda pratyayas or concepts brought aboutby the words have to become Gouna or subsidiary, then theMukhya vastu or principal entity, object has to becomeknown to exist separately (1-59); to assert that the Shabda‘Atman’ is equal to chetana (sentient) and Achetana (insen-

tient) phenomena is not proper (1-81); the reason for decid-ing the Saadhaarana Shabdas or commonplace words like‘Vaish waanara’, ‘Atman’ are used in the Shrutis to denoteBrahman (1-207); the reason for comprehending the

Shabda ‘Brahmaloaka’ to denote or signify Brahman (1-259);deliberation on the Nitya sambandha or perennial relation-



ship between the Shabda and its Artha (meaning or objectsignified) – (1-285,286,293); from the Shaba the world ofduality is born (1-287); refutation of the doctrine that Shabdais Sphoataatmaka or of the nature of an out burst or explos-

ion, and the establishment of Varna paksha or the case ofbeing letter (luster, brithance) – (1-289 to 291); merely byvirtue of the Vyavahaara or empirical transaction of Shabd-aartha there is no vastu siddhi or attainment of the ultimateReality (2-32); since in the world there exists a meaning ofthe word (Shabda) of ‘Atman’ as Pratya gaatman or the innermost Self alone, in the Shruti too generally the word meaninghas to be grasped in the same way (2-344); (b) Shabda

pramaana, Shruti. Pradhaana is not Shabda pramaanaka orin accordance with the valid means of Shruti or the Upanish-ads (1-67); the Manana or reasoning that Shabda has ackn-owledged is not Shrushkatarka or vain, dry logic (1-418); toaffirm that kaarya or effect is not distinct from kaarana orcause there is support provided by the Shadba – ‘Vaachaar -ambhana’ (ie. mere words) – (1-433); even before it wasborn the kaarya existed – for this tenet there is upanishadicsupport provided by the Sadvaachaka Shabda (scripturalword that signifies the Absolute Reality) – (1-451); Brahmanis Shabda pramaanaka or signified by the valid means of theShruti (1-463); although Shabda or Shruti becomes Gounaor subsidiary, to imagine like that in the matter in which it isShabda pramaanaka is unreasonable (1-80); since Eshwarawho is Shabda – gamya or signified by the scriptures is anagent of action by virtue of His Ekshaa or sight or vision. Tosay that He is an efficient cause only is Kutarka or false logic

(1-396); those who are Shabda pramaanakas or those whoaccept the validity of the Upanishads should not deny theVigrahatwa or being the idols like Indra etc. that are to befound in Mantraartha paadas (1-303); (c) the sound concerning the hearing sense –organ. The instincts like when thecognition of the sensations of sound of etc. is helpful or



favourable one proceeds forward and when the cognition ofthese sensations are harmful or dangerous one recedesfrom them – are common to animals (creatures) and humanbeings (1-6); the world of diversity comprising Shabda (sou-

nd) etc. is not distinct from Brahman (1-420)150. Shareeram: The body. Unembodied ness itself is the

Moaksha that is Nitya siddha or eternally established (1-43,60); the belief that the body exists is Mithyaa jnaana(misconception, delusion) – (1-58); for Eshwara even withouthaving any relationship with Shareera etc. there can be Jna-ana (1-70); since the Jeeva exists in the body alone he iscalled ‘Shaareera’ (1-154); the act of cognizing Atman

distinct from the Shareera is itself said to be departing fromthe Shareera in the Shruti (1-266); Shareeras are distingui-shed as Sthoola (gross) and Sookshama (Subtle) – (1-342,343); Paramaatman Himself, when He becomes distinct dueto the upaadhi, is called ‘Shaareera’ (ie. Jeeva) – (1-158);the Sgunoapaasakas who have become Mukta or Liberatedthere being a Shareera or not is by virtue of vikalpa (doubt) – (2-602,603); for Muktas even if they exist in many Shareerasthey have (equal) existence in each one of them (2-605)

151. Shravana – Manana – Nididhyaasanaani, Shravanaadeeni:Shravana (listening to the upanishadic teachings), Manana(reflection on them), Nididhyaasana (contemplation on them)which are Antarangasaadhanas or internal spiritual practicesmeant for Aatma darshana or Intuitive Experience of theSelf. The upanishadic statements concerning shravana etc.that appear to be reflections of vidhi or injunctions are meantto turn the mumukshu’s mind towards Atman or the inner-

most Self (1-52); these do not stipulate by way of injunctionsTattwa Jnaana or the Intuitive Knowledge of the AbsoluteReality (2-291); these are Aataranga saadhanas for Jnaana(2-557); Manana and Nididhyaasana too, like Shravana, aremeant for Brahmaavagati (Intuitive Experience of the

Absolute Reality) alone, and they are not such that are to be



practiced after the attainment of Avagati (Intuitive Experien-ce (1-61); the Shruti states that apart from Shravana Mananatoo is needed (1-409); the kinds of Manana or reasoningwhich are acceptable to the Shruti (1-418); the Shravana etc.

that are mentioned in the Brihadaaranyaka Upanishad arenot concerning Vijnaanaatman or Jeeva but concerningParamaatman (1-380)

152. Shrutihi: Vedas, Vedaantas or the Upanishads (ie. endportions of the Vedas). In Brahmna jijnaasaa or pursuit ofthe Intuitive Knowledge of Brahman or the Absolute,ultimate Reality apart from mere Shrutis, Anubhava orIntuitive Experience of one’s own Self etc. are also Prama-

ana or valid means (1-28); a Shriti to support the tenet that inthe Moaksha or Liber ation called ‘Ashareeratwa’ or ‘unembo-diedness’ there do not exist Dharma (merits) and Adharma(demerits) – (1-53); a Shruti to support the Aarsha darshana(holy, sacred philosophy of the cognition of the type – ‘Par -amaatman Himself is my Atman’ – (1-140); the Shrutipramaana or valid proof of the Shruti to affirm that apart from

Antaryaamin or the indwelling controller of the Self theredoes not exist any other Drashtru or percipient (1-195);Shruti pramaana to affirm that Atman is Ekarasa or of oneand the same essence of Being (1-241); Shruti pramaana toaffirm that the Sushupti sukha or happiness of the deepsleep is of the nature of Aatmasukha or Bliss of the Self (1-241); Shruti pramaana ot affirm that by means of Brahma jnaana one attains Paramapuru – shaastra or the Absolutegoal of human existence and endeavor (1-367); Shrutipramaana to affirm that in the Paramaarthaavasthaa or state

of Intuitive Experience of the Absolute Reality there does notexist any Vyavahaara whatsoever (1-440,441); Shrutipramaana to affirm that before its birth (creation) the worldwas in the form of a cause (1-444,451); Shruti pramaana toaffirm that the Brahmaroopa is greater (or more expansive)than the Jeevaroopa (1-455, 2-445); Shruti pramaana to



affirm that Brahman is endowed with Paripoornashakti, orcomplete, consummate power or potency (1-459,468,469);Shruti pramaana to affirm that in the Brahma Kaarana vaadaor theory of Brahman being the cause of the world there

does not exist any Kristna prasakti or involvement of theentire of whole of the Reality (1-463); Shruti pranaana toaffirm that Eshwara creates in relation to Karma (1-463);Shruti pramaana to affirm that: Samsaara is Anaadi orbeginningless (1-476); on the strength of the Shruti that – ‘It one Entity is cognized, it amount to cognizing all else’ theestablishment of the creation of Aakaasha or empty space ismade (2-95); Shruti pramaana to affirm that Parameshwara

Himself conceives in certain forms and creates the effect (2-112); Shruti praamaana to affirm that the Jeeva does nothave the birth and the death concerning the body (2-118); toaffirm that for the Jeeva in himself does not have any birth(2-121); to affirm that the Jeeva is chaitaaya swaroopa or ofthe essential nature of Pure Consciousness (2-124); to affirmthat the Anutwa or microscopic form etc. are owing toassociation with adjuncts (2-138); to affirm that for the Jeevathe relationship with Buddhi or intellect exist in and throughhis Samsaara (2-141); to affirm that the jeeva’s grief doesnot exist to or entail Paramaatman (2-163); to affirm that theJeeva along with the Bhoota sookshama or subtle elementsacquires another body (2-214); to affirm that the Jeevaattains Brahma taadaatmya or identification with the

Absolute Reality in deep sleep (2-266); to affirm that Param-aatman is Chin maatra or Pure Consciousness (2-283,284);to affirm that the Karma phalas accrue from Eshwara alone

(2-315); to affirm that Paari vraajya or the life of a wanderingmonk is Kartavya or to be practices (2-458,461); to affirmthat Karmas are Saadhanas for Jnaana (2-469); to affirmthat Shama, Dama etc. are quite essential for Jnaana (2-470); to affirm that in Mukti which is Brahmaroopa there doesnot exist any distinction whatsoever (2-499); affirm that after



Jnaana accrues Karma gets destroyed (2-528,529); to affirmthat even after Jnaana has accrued there can exist Anuvrithior compliance or acquiescence of the Baadhita or sublated,falsified Praarabdha Karmas (2-531); to affirm that for a

Brahma Jnaana there does not exist any Praanout kraanti ordeparture of the vital force (2-553,554); to affirm that a Muktaor Realized Soul is not separated or divided from Brahman(2-594); to affirm that even for those who have attainedKraamaa mukti in the Brahmaloaka there does exist Anaavri-tti or no return to Samsaara (2-612)

Sa

Sa153. Samsaaraha: Sukha – Duhkhaanu bhava or experience of

happiness and misery in one’s life; mundane life havingrepeated births and deaths. The form of Samsaara endowedwith various forms with distinctions and digress of Sukha andDuhkha is Anitya or non-eternal (1-42); Kartrutwa (agentshipof action) and Bhoaktrutwa (enjoyership) are themselvesJeeva’s Samsaara dharma or innate qualities of mundanelife (1-174); Samsaara is Anaadi or beginningless (2-474,475,476); the destruction of Avidyaa etc. which are the seedforms (cause) of Samsaara occurs by means of BrahmaJnaana (1-18); Jeeva’s Samsaaritwa (being a Samsaari) isdue to Avidyaa, but Asamsaaritwa (not being a transmig-ratory soul) is the real one (1-171); Samsaara is Maayaa(illusion) – (1-424); Eshwara is quite distinct from Samsaara(1-27); as long as Samsaaritwa exists Jeeva has relationshipwith Buddhi (intellect, mind) – (2-140); the Anubhavaswa-

roopa or essential nature of Intuitive Experience called‘Brahman’ that is devoid of any Samsaara dharma whatsoe-ver is Itself the meaning (Entity object) signified by the word‘Tat’ (in the upanishadic sentence Tat Twam Asi’) – (2-506);Samsaaryaatmatwa or being a soul of the form of aSamsaari is not mentioned in the Shaastra for Eshwara; after



negating Samsaaritwa of the Samsaari (Jeeva) Eshwaraat-matwa or being the Self called ‘Eshwara’ is mentioned (2-510)

154. Samskaaraha: (a) After removing the defect to join or

combine Guna or a good quality. Moaksha which isBrahmaswaroopa cannot possibly be Samskaarya or thatwhich can be refined (1-49); (b) thread – ceremony and suchother spiritual refinements. Since the Shoodra does not havethe Samskaara, he does not have the proper qualification forVidyaa through the study of the Vedas (2-310); (c) Vaasanaaor latent impressions or proclivities caused by Anubhava orexperience. The Vaada or theory that by virtue of the Samsk-

aara of Varna Jnaana the Sphoata vyakti is born (1-288,291); for persons like vidura (ie. a Shoodra by birth, a chara-cter in the epic. ‘Mahaa bhaarat’) Jnaana has accrued owingto Poorva janma Samskaara or latent impressions broughtover from the previous birth (1-313)

155. Samhata: Being closely joined or combined to existdependents upon something else. Atman or the self who is

Ahampratyaya gavnya or object for the ‘I’ concept isDehaadisamhata or closely joined together with the body,the senses etc. (1-49); if it is said that Dehachetanas orbody consciousnesses have become conglomerated, thendefects of being impure etc. will entail to Purusha (2-20); theSougata vaada or Buddhistic theory that the insentient subtleatoms become closely combined in the forms of Bhoota orelements and Boutika or physical objects is not proper (2-42,44); since Praana is Samhata he is not independent (2-191); the Samudaaya or group of Samhatavastus is itself

‘Samghaata’ (conglomeration) [Refer to the word – ‘KaarayaKarana Samghaata’]

156. Saguna: Brahman endowed with Gunas or qualities, orupaasanaa called ‘Sagunaapaasanaa’.

157. Satkaarya vaadaha: The Vaada or theory of Saankhyansand Vedantins that before being born Kaarya or effect exists



in the form of Kaarana or cause (1-420,446, 2-34). [Refer to‘Kaarya Kaarana Vaada’]

158. Saman vayaha: Harmonisation, reconciliation among thesentences, or the words in the sentences or the meaning of

the words. It the word ‘Atha’ is interpreted to mean ‘Mangala’(auspicious), then in the meaning of the sentences Saman -vaya cannot occur (1-11); in all Vedaantas or Upanishadsthe Vaakyas or sentences by virtue of their Taat parya or theultimate purport acquire Saman vaya in mentioning (teach-ing) Brahmaswaroopa, the words that are found in thosesentences too have acquired Saman vaya in Brahmaswaroo-pa (1-37); if it is said that the Brahmaatmaikya Jnaana

(Intuitive Knowledge of the identity of Brahman and Atman)is of the form of Sampad etc. then for the Padasaman vayaof sentences like ‘Tat Twam Asi’ etc. there will be oppositionor contradiction (1-46); in the Kousheetak; braahmanaUpanishad the Padasaman vaya of the sentence – ‘Praanoa(s) soni’ is purported to expound Brahman (1-137); thesentences like ‘Asthoola’ (not gross) etc. are predominantlyteaching Nishprapancha (devoid of the world of duality)Brahmaatmaitattwa (the Absolute Reality of Brahmaatma)alone – this purport is established in the Saman vaya Sootra(2-281); the real purport of the Saman vaya Sootra is toteach (expound) that the Brahma vaakyas are Vastupara orthose which signify the vastu or entity, Reality and notVidhipara or injunction – oriented (2-318)

159. Sambandhaah: The relationship of cause and effect etc.between two Vastus or objects, entities. In the Saankhyaphilosophy the relationship between Pradhaana and Purusha

does not suit (2-15); in the Vaisheshika Tantra for their so-called ‘Samavaaya sambandha’ (relationship of inherence)there arises a need for another Sambandha with the resultthe defect of not reaching any finality entails (2-29); therefutation of Samavaaya Sambandha (2-36); for the relation-ship like ‘Samyoaga’ and ‘Samavaaya’ to say that these



Sambandhas exist quite apart or distinct from theSambandha (ie. objects related) there is no Pramaana orvalid evidence or means (2-37); there does not exist anySambandha between the Eshwara who is acknowledged by

the logicians and Pradhaana – Purusha (2-76); in Vedantathere exist a Sambandha of Taadaatamya or identity betw-een Kaarya (effect) and Parameshwara (2-76)

160. Sarvagata: The all- pervading Brahman (Refer to theglossary of the first Part) on the strength of another negatingShruti it amounts to saying that Atman is Sarvagata (2-313);since Brahman is Sarvagata, It is Sarvaantara or withineverything (1-115); for Sarvagaha Brahman by virtue of

Upaadhi or an adjunct there entails Parimaana or limitations,parmetres (1-159,279); for the Brahman which is Sarvagatafor the purposes of upaasanaa or Jnaana Sthaana visheshaor special positions have been mentioned (1-171,179); forBrahman alone Saakshaat (actually, Absolutely) Sarvagat-atwa (all-pervasiveness) but for Jeeva Sarvagatatwa is byvirtue of his being Brahmaroopa (1-257); since Brahman isSarvagata, It is not Aapya or that which can be procured (1-48); although Brahman is Sarvagata, It does not have theenjoyment of Sukha or Duhkha of all the bodies; this isacceptable to Sarvagataa nekaatma vaadins or proponentsof the theory of many Atmans who are all-pervading (1-161);though Atman is Sarvagata, by virtue of upaadhi He hasGamana or transmigration (2-547)

161. Sarvajnaha: One who is omniscient, all-knowing. SinceBrahman is chaitanya roopa or of the form or nature of PureConsciousness in the Absolute sense only He is Sarvajna (1-

69,327); the Pradhaana (of Saankhyans) though thedoorway of being real cannot possibly become Sarvajna (1-68); since It is Sarvajna, Sarvashakti and Mahaamaayaa,Brahman is the cause for the world (1-477); the Vyavahaaraof treating Eshwara to be Sarvajna etc. is by virtue of theadjunct projected by Avidyaa, but it does not exist in the



Absolute sense (1-440)162. Saakshaat Karanam: To attain something immediately or

intimately (Aparoaksha) so that there is no Vyava dhaana(interval or interstices) in between: For all the upaasanaas

(meditations) of Saguneshwara the common Phala or fruit isto attain Saakshaat karana (2-429); this is not required forkaamyoapaasanaas or meditations performed with somedesire (2-430)

163. Saakshee: The Pratyagaatma or innermost Self whowitnesses everything without undergoing any change ormutation. People in general entertain Adhyaasa (misconcep-tion) by mutually superimposing Saakshee in the Antahkara-

na or mind etc. and the latter in the Saakshi (1-8); He is quitedistinct from Atman (ie. self, Jeeva) who is Ahampratyayaga-mya or object of ‘I’ concept (1-54); the Saakshee is known orcognized by means of Upanishads alone (1-54) Pradhaanawhich is Achetana or insentient cannot possibly be Saaks-hee (1-68); quite distinct from Kshani kavi jnaana or mome-ntary consciousness is the Saakshee or witnessing PureConsciousness which is Koatastha nitya (Absolutely immut-able and eternal) – (2-60); Saaksha is Svayam siddha (self-established) – (2-60,99); both Samsaara and Moakshaaccrue by virtue of the grace of Paramaatman (2-155)

164. Saankhyaaha: The followers of the Saankhya philosophyfounded by sage Kapila. There is Shabda pramaana or validsupport of the scriptures for the Pradhaana of Saankhyans(1-67 to 87); the Shrutis which are illustrated or exemplifiedby the Saankhyans are not helpful or supportive to theirdoctrines (1-335 to 352, 353 to 357,358 to 364); the

contradictions between Vedanta and Saankhya smriti andtheir solutions (1-399 to 405); the contradictions betweenSaankhya and Tarka or logic and their solutions (1-409 to429); refutation of the Yukti or logical devices adopted bySaankhyans (2-4 to 20)

165. Siddha: (a) One who has acquired Siddhis or certain super



natural powers. Eshwara is Nitya siddha or eternallyacquired or established (1-69); the prima facie opinion thatthe yogi who has acquired Siddhis is himself the Antaryaa-min or inner controller (1-189); Devatas or Deities are

Siddhas right from the time of their birth (1-283); whenamong the Siddha purusha as there arises mutual contradi-ctions, Shruit alone is the last refuge (1-402); (b) Praapta oralready attains or acquired. Moaksha is Siddha or ever-attained (2-586,612); (c) that which does not desiderate anyPramaana or valid means or proof. (Aatma) Saakshee isSvayamsiddha or self-established (2-60,99)

166. Sushuptihi: Deep sleep devoid of dream. Since there does

not exist any special attributes or characteristics broughtabout by apaadhis or adjuncts in deep sleep (Sushapti) itappears as though the Jeeva has becomes one with his Self(1-9); in Sushupti (all Jevaas) become one with or merge inBrahman alone (1-259,270); in Sushupti the Jeeva does notexist or remain in Brahman but become one with or totallymerges in Brahman (2-266); becomes of Ekatwa or identityalone there exists Ajnaana in Sushupti (2-266); the reasonfor mentioning Naadi etc. is to signify that Jeeva is verilyBrahman (2-267); in Sushuptis (the Jeeva) becomes onewith Nirvishesha Brahman (2-276); the Brahma sambandhathat occurs in Sushupti is verily Swaroopa sambandha, butthat is being called ‘Sambandha’ for name sake alone (2-310,311); the Shruit mentions that in Sushupti there is noVyavahaara of Darshana Shravana etc. in order to affirm that

Atman is Sukharoopa or of the very essence of Bliss (1-412);by virtue of the opinion that in Sushupti there does not exist

any visheshavi jnaana or special features of consciousness,it is mentioned that Jeeva gets destroyed (1-267); althoughSushupti occurs, there exists Kalpaantara vyavahaara sothat there does not exist any break or interruption in thewaking Vyavahaara or transactions (1-293) in the Sushuptiand Pralaya (dissolution of all creation) by virtue of being a



Beeja or causal potency there exists a relationship withBuddhi which is brought about by Mithyaa Jnaana for theJeeva (2-142); although in Sushupti Samaadhi (trance) etc. astate of indivisibility is attained since Mithyaa Jnaana (misco-

nception, delusion) has not been got rid of once again in thewaking the divisions take place (1-425); the Satsampathi ormerger in Reality (of Atman or Brahman) that occurs in death just like Sushupti and Pralaya is the outcome of Beejabhaava or being the cause (2-549)

167. Sangatammatam: The philosophy or doctrines of Sugatas,ie. Buddhia’s followers. Their various schools and theirrefutation (2-41 to 65)

168. Svapnaha: Dream. This is from the empirical viewpointMaayika or illusory (2-256 to 259)

169. Svaabhaavika: (a) That which appears owing to the nature of Avidyaa. The Karma vidhis or stipulations as in junctions ofKarma or action, rituals are begun by repeating the kartrutwa

– Bhoaktrutwa nature for the purpose of consideration (1-269); Shaareevaatmatwa or being an embodied soul andVyavahaara – both are Svaabhaavika (1-435); (b) that whichis Nitya siddha or Eternally established to exist, that whichbelongs to the Svaroopa or essential nature of Being. Ashar-eeratwa or unembodied ness is Svaabhaavika (1-42); forJeeva Kartrutwa is not Svaabhaavika (2-153); Abheda orindivisibility is Svaabhaavika, Bheda or divisibility is Avidyaakrita or a product of ignorance (2-301); (c) that which doesnot desiderate any cause. In Sushupti and Samaadhi theindivisibility being attained is Svaabhaavika (1-425)

170. Hiranyagarbhaha: The four headed Brahma who exists in

Satyaloaka Kaarya brahma.



Brihadaaranyaka Upanishad

1. Amsha trayam: The three kinds of Yearnings or aspirationsviz. what? By what? How? (these are needed for both Karmaand upaasanaa) – (1-135)

2. Akaarakatwam: (Jnaana removes or dispels Mithyaa Jnaanaor misconception and does not) give rise to any new thing(1-156)

3. Akritaa bhyaa gamakrita naashou: The fruit of a Karma thatis not performed accruing and the fruit of a Karma that isperformed not accruing (1-194)

4. Akritsna: Not complete or consummate; the divided ordistinctive form of individuality seer ship etc. which are not

Atman who is complete consummate (1-131,132)5. Akriyaa kaaraka phalaatmaka: That which is devoid of the

triad of kriyaa (action), Kaaraka (means of action), Phala(fruit of action), (ie. Atman) – (1-296)

6. Agnihi: (a) Agni (fire) that is non-different from Viraat (1-28,29,30,31,32,33,38); (b) the deity presiding over Vaak orspeech (1-70); (c) Agni or fire which is a means of Haama orsacrifice (Sacrificial fire) – (1-185); (d) fire (1-302)

7. Agnishoamou: The forms of the world viz. Anna and Annaada (1-115)

8. Ajnaanam: Avidyaa; the misconception (Adhyaasa) which isthe cause for obtaining that which is desirable and avoid that

which is undesirable (1-5,162)9. Adyaat maadhi bhootaadhi daiva bhaavaha: The entire

waking state divided into the three planes of that which iswithin the body, that which is out side the body and thatwhich is in the stellar region (1-109,258)

10. Adhyaaroapanam, Adhyaaroapanaa: (a) To view or



visualize as stipulated in the Shaastra and then to meditate(1-9); (b) to misconceive a thing as such and such which isprojected owing to delusion or Bhraanti (1-152,153,160,162)

11. Anupasanna: One who has not approached (a teacher) as

A Shishya or disciple in accordance with the Shaastraicinjunction (1-276)

12. Antya pratyayaha: The ultimate in the flood or flow of Jnaanaor Intuitive Knowledge that cognizes the Atman Self (1-171,172)

13. Aneka kaaraka saadhya: (the kriyaa or action) that has to beaccomplished by means of many Kaarakas or instruments ofaction like kartru (does) Karma (action) – (1-325)

14. Aparam Brahma, Amukhyam Brahma: (a) the lower orinferior Brahma Hiranyagarbha (1-150); (b) Hiranyagarbhawho is distinct from Aditya etc. (1-276)

15. Apara vidyaa: The upaasanaa or meditation on Apara brah-man (1-6)

16. Apare: Some other prince facie opponents (who were notagreeable to Shri Shankara) – (1-112,136,169,190)

17. Apoorva vidhihi: The Vedhi or scriptural injunction whichstipulates that one should perform afresh that which is notobtained (1-134,135,137,142)

18. Aprati boadhaha: Ignorance not to have known (Avidyaa) – (1-160)

19. Apraapta prapti lakshana: (Laabha or gain, attainment) of theform of acquiring that which has not been acquired (1-145)

20. Abrahmatwam: Not to be Brahman (ie. the Absolute, ultimateReality), to be a Samsaari or transmigratory soul (1-151)

21. Abhaavaha: (a) Praaga bhaava, Pradhwamsaabhaava,

Atyaataabhaava, Itaretaraa bhaava – four such kinds of non-existence (1-23); (b) just like the hare’s horn, a phenomenonthat does not at all exist (1-24)

22. Abhyu dayaha: The fruit of a Karma or ritual or action that isnot Moaksha (1-150,169,195)

23. Amoorta: (a) A formless thing, that which is divisive or



distinct (1-85,96); (b) Vaayu and Aakaasha – the twoformless elements (1-337)

24. Amritam: (a) The scriptural Karma and upaasanaa (1-93); (b)the divinity (Deva bhaava) That is indestructible (1-93); (c)

Praana or vital force which is Kriyaatmaka or motive ordynamic in nature (1-259); (d) Vishishta brahma or AbsoluteBrahman Reality that is Amoorta or formless (1-335,336)

25. Amritatwam: Moaksha or Liberation devoid of any death ordestruction (1-353,355,356,357,358,379,382)

26. Artha vaadaha: A sentence which in its own meaning therebeing no ultimate purport eulogises something else (1-172)

27. Ardhajarateeyam: Just as a hen is cut into two halves, one

for the purpose of cooking and the other for the purpose oflaying eggs, to assert that an entity can be like thus and likethat too – such an axiom (1-158)

28. Aloukikam: That which is not established in the world (Karmaand Jnaana) – (1-52)

29. Avagamaha: The conviction that Brahmaatman is one andone alone, ie. Non-dual (1-154)

30. Avadaana Prakaranam: Shatapatha Braahmana (1-7-2-1),ie. a portion (Prakarana) of the Veda in which it is Stipulatedthe injunction with regard to the Yaaga and Haamas (sacri-ficial fires) meant for the Devatas or deities and the injuncti-ons about yajnas etc. to be performed perforce for getting ridof the three kinds of obligations (1-193)

31. Avidyaa, Avidyaa pratyayaha: Not knowing the Paramaarthaor the Absolute Reality or having a misconception about It(1-102,120,152,359)

32. Avidyaa Kalpita, Avidyaakrita, Avidyaa (s) dhyaarooopita,

Avidyaa pratyapasthaa pita: That which is conjured up byignorance, that which is caused by ignorance, that which issuperimposed owing to ignorance that which is projected byignorance – it is mentioned in this Bhaashya that all thephenomena that are mentioned in the following cataloguesare produced owing to Avidyaa or the ignorance of the



Absolute Reality of Atman/Brahman: Avidyaakrita: Samsaaraor transmigratory existence (1-5); Kaarya karana samghaataor the conglomeration of the body, the senses, the mindetc. (1-97); Abrahmatwa (not being the Absolute Reality)

and Asarvatwa (not being everything) – (1-151); Bheda bh-aava or sense of distinction (1-372); Visheshaabhimaana(extraordinary pride or arrogance) – (1-374); Avidyaa (s)dhyaaroopita: Duhkhitwa (being miserable) – (1-126);

Abrahmatwa and Asarvatwa (1-151); Kaarya karanadevataatmaatwa (being the body, the senses, the mind andthe deities) – (1-293); the various forms of Brahman (1-336);

Avidyaa pratya pasthaapita: Vastwantara (different entities)

(1-102); Jeevaroopa khilya bhaava (the sense of the decay-ing of the form of an individual soul) – (1-375)

33. Avidyaa kartru: That which is the support or substrate forignorance, that which is misconceived (1-153)

34. Avidyaa kaamou, Avidyaa Kaama Karmaani: The misconce-ption or false erroneous knowledge, Kaama or desire that iscaused by it and Karma that is caused by the latter – allthese (1-188)

35. Avidyaa didoashaaha: Avidyaa (ignorance), Raaga (attach-ment), Dwesha (hatred), Bhaya (fear) – such defects(1-53,55,172)

36. Avidyaa nivrithihi, Avidyaa pagamaha: The riddance of Avidyaa (1-135,170)

37. Avidyaa maatra vyavadhaanam: (Jnaana) that is hidden orcovered by or knowledge Avidyaa alone (1-170)

38. Avidyaa vaan, Avidwaana: One who has not cognized the Aatmaswaroopa correctly, one who has misconceived It (1-

192,193,194,197)39. Avidyaa kshetraha: (Samsaara) that is born in the region

called ‘Avidyaa’ (1-117)40. Avidyaa vishayaha: (Samsaara) which is associated with or

which belongs to Avidyaa (1-259); Bhedadrishti or divisiveviewpoint (1-260)



the Pure Consciousness of the Self seen reflected in theupaadhis or adjuncts like the Aatah karana or mind etc. (1-125)

51. Aatma vijnaana smriti santatihi: To constantly, without let,

remember the cognition (of the Self) born out of the scripturalsentence (1-138,142)

52. Aatmashabda prayoagaha: The fact that in all theUpanishads the word ‘Atman’ is used to denote Brahman,the Absolute Reality, (1-311)

53. Aatmaa: (a) Kaarya karana samghaata or the conglomerate-Ion of the body, the senses, the mind etc. (1-215,396); (b) acelibate who has the identification with the body (1-115,197);

(c) Praana or the presiding deity of the deep sleep state (1-75); (d) Prajaapati or the first born macrocosmic Being increation (1-98); (e) Pratya gaatma or the innermost Self whois non-distinct from Paramaatman or the Supreme Self (1-56,133,141,144,146); (f) the Self (1-160,162,164)

54. Aatmaikatwa darshanam, Aatmaikatwa pratipathihi, Aatmaikatwa Jnaanam: The cognition of Intuitive Knowledgethat Atman or the Self is one and one alone ie. Non-dual (1-105,128,130)

55. Aatyantikaha Pralayaha: The dissolution or merger of theworld that is the final, not appearing again (1-370)

56. Aadhyaatmika, Aadhi bhoutika, Aadhi davika: That which isrelated to these three planes, viz. corporeal, physical anddivine planes (1-215,217,221)

57. Aalambanam: That which is a Prateeka or an emblem,a symbol like an idol, idon, image etc. (1-50)

58. Aasangaha: The keen interest or intentness in Bhoagas or

pleasures, or enjoyments (1-60,61,62,63)59. Itaretaraa bhaavaha: The sense or concept that the Abhaava

or non-existence of the clay pot is cloth – in the sense waythings being mutually non-existent in one another (1-23)

60. Ishtaa nishta praapti parihaarou: The twin procedures ofacquiring that which is desirable and getting rid of the



undesirable thing (1-3,5,324)61. Apakramaapasamhaarou: The beginning and the conclusion

of the proposition or exposition that are the hallmarks fordetermining the ultimate purport of a text (1-157,316)

62. Upanishat: (a) Brahma vidyaa that dispels or destroysSamsaara (1-2); (b) the scripture that signifies or teaches theBrahma vidyaa (1-2,5,149,319,320,321,325,326,334,344);(c) a secret name (1-304,305,327,331)

63. Uparata karanaha: The Suplaatma or sleeping self in whomthe senses and the mind (Karamas) are not functioning (1-281)

64. Upaadhihi: The adjunct that is an instrument or valid means

for cognizing the Self; the body, the senses, Praana or vitalforce, the intellect etc. (1-113,125,166,342)

65. Upaasanam; Upaasanaa: (a) To meditate constantly asstipulated in the Shaastra or the scriptures (1-49,67,143); (b)Jnaana or Intuitive Knowledge of the Self (1-134,144)

66. Rinaani: For those who are not Aatma Jnaanis or RealizedSouls, the three obligations called ‘Devarina’, ‘Rishirina’,‘Pitrurina’ that they have necessarily to discharge (1-164,175,193,237)

67. Ekatwa darshanam: The cognition or Intuition that Atmanalone is the Paramaartha or Absolute Non-dual Reality (1-103,104);

68. Ekatwam Naanaatwam cha: In totality being one alone andseverally being distinct (the essential nature of Hiranyaga-rbha) – (1-113)

69. Ekatwam, Paramaatmaikatwam: The cognition or IntuitiveKnowledge that the Vijnaanaatman or conscious self (Jeeva)

is verily Paramaatman or the Supreme Self indeed andnothing else (1-316,319)

70. Ekadesha pakshaha: The case that Jeeva is a part ofParamaatman, merely on Avayava or a limb (1-315,317)

71. Ekarasa: That Entity in which being devoid of any Vaichitryaor strange or exotic things or phenomena It is of one and the



same (immutable) essence (1-157,316)72. Ekavaakyataa: Since they connote or signify one and the

same purport, the sentences being one and harmonious orunambiguous (1-322)

73. Eshanaa: The desire for Saadhya (that which is possible tobe attained) and Saadhana (means for attaining) – (1-196)

74. Karanaatmakaha: Praana or the self who is of the form ofsenses, mind etc. (1-259)

75. Karma kaandam, Vidhi shaastram: That portion of the Vedawhich stipulates by way of injunctions Karmas or rites andrituals (1-5,319,320,323)

76. Karma jnaane, Jnaana Karmanee: Karma and upaasanaa

that are stipulated in the Vedas and that are quite natural(Svabhaavika) – (1-43,46,99,100,101)

77. Karma vipaakaha: Paapa (sins), Punya (virtues) becomingripe enough to yield their respective fruits (1-112)

78. Kalpita: Atman or the self (Jeeva) who is imagined owing to Avidyaa (and who is a Samsaari), Duhkhi or a miserable soul(1-58,106)

79. Kaanaadaaha: Vaisheshikas who are the followers of sagekaanaada (1-161)

80. Kaarakam: (a) That which gives these to a thing that doesnot exist; a statement is one that remands but does karaka(‘Vachanam Jnaapakam Natu Kaarakam’) – (1-153); (b) theimplement that is needed for some Kriyaa or action [Refer tothe meanings of words like ‘Kriyaa kaaraka phala’, ‘Anekaka-araka – Saadhya’]

81. Kaaranaatmaa bhidhaanam: The name of ‘I’ of Viraadaatma-a or the macrocosmic Being presiding over the entire waking

state who is the cause of the Jeevas (1-98)82. Kaarya Karanaani: The body and the senses (1-79,80,81,97,

98,104,328,334,335)83. Kaarya Karana samghaataha, Shareerendriya samghataha:

The conglomeration of the body and the senses whichfunctions for the sake of the Jeeva (1-30,32,65,193,198,



215,258,266,374,375)84. Kutarkaha: Vain or dry logic (reasoning method) which has

no support of any valid means of knowledge (Pramaana) andwhich is opposed to the Vedas (1-325)

85. Kritsnaha: That which is complete or consummate and notdivisible (ie. Atman or the Self) – (1-132)

86. Kechit: Some people who were prima facie opponentswhose theories or doctrines were not acceptable to ShriShankara (1-140,150,169,187,204,238,313,325,343,352)

87. Kevala tarka beddhihi: A Jnaana or intellectual knowledgewhich has no support or strength of Aagana (shaastra +tradition) and which is based on mere dry logic or dialectics

(1-261)88. Kevala dosha nimitta: (Karmas) that are caused by virtue of

natural defects like hunger, thirst etc. but not inspired orprompted by the Shaastra (1-56)

89. Kevala shaastra nimitta: (Nitya karma or duly rituals) whichthe prima facie opponents (of Vedantins) have believed tohave been stipulated merely by the Shaastra (1-55)

90. Kevala shaastraa nusaari naha: Those people who follow theVedas considering them alone to be most important meansto decided the Tattwa or ultimate Truth (1-113)

91. Kevalaatmaa: The Absolute Atman or Self devoid of anyrelationship whatsoever with the world of duality which is not-self (Anatman) – (1-121)

92. Kriyaa Kaaraka phalaani: The triad of Kriyaa or action,Kaaraka or the implements needed for that action and Phalaor the fruit of that action; Samsaara or the transmigratoryexistence which appears in this manner (1-7,37,58,120,255,

319,324,335,351,352,359,377)93. Kriyaa Kaaraka phala vipareeta svabhaavaha, Kriyaa

Kaaraka phala bheda shoonyaha: That which is not havingany relationship whatsoever with the triad of action, its validmeans and its fruit (ie. Atman) – (1-288,302)

94. Kriyaartha: (Scriptural sentence) which signifies a Karma or



ritual, action (1-52,53)95. Guna bhoota: (Devata or a deity) who is subsidiary to a

karma or ritual (1-66)96. Graahya graahakatwam: An entity which is itself both the

comprehending agent (Graahaka) and the comprehendedobject (Graahya) – (1-126)

97. Ghataa kaasha karakakaashou: The distinct false appearan-ces of empty space like pot-space and pitcher – space (1-317)

98. Chatur vidhaa bhaavaaha: The four kinds of Abhaavas ornon-existence called ‘Pragaa bhaava’, ‘Pradhwamsaabhaava’, ‘Itaretaraa bhaava’ and ‘Atyantaa bhaava’ which

are propounded by the Meemamsakas to be ‘Bhaavaroopa’(ie. of the forms of existence) and by the Vedantins refer tofrom the Vyaavahaarika viewpoint (1-23)

99. Chitta vritti niroadhaha: To destroy all the though-forms ofthe mind; a device which is accepted in the dualistic Yogaschool of philosophy of sage Patanjali as a spiritual practicefor attaining Moaksha or Liberation (1-139)

100. Chetanaa chetana roopa: (Saamaanya or genus andVishesha or species) which are chetana or sentient, animateand Achetana or insentient, inanimate (1-363)

101. Jala soorya kaadi pratibimbaha: The reflection of the sun inthe vessels containing water and such other reflections (1-126)

102. Jaagaritam: The waking state (1-193,295,296,299)103. Jaagrat pratibimba bhoota: (a Loaka or world) which is

similar or a replant the world of the waking (1-294)104. Jnaana Karmanee: Upaasanaa (meditation) and Karma

(ritual) – (1-38,48,95,97,98,100,101,117)105. Jnaanam, Vijnaanam (a) Aatmajnaana or Self-Knowledge or

Brahma vidyaa or Intuitive Knowledge of the AbsoluteReality of Brahman which destroys, dispels Ajnaana or ignor-ance that is the cause for Samsaara (1-5,56,57,145,149,174); (b) Upaasanaa or meditation (1-5,6,8,43,48,135); (c) a



knowledge of the form of Saakshaatkaara or materialization,actualization which is brought about by the scripturalsentence according to some people (1-136)

106. Jnaapakam: (Shaastra or the scriptures) which signifies an

entity as it is (1-156,315)107. Tattwa nyatwenaa nirvak tavye: That which cannot possibly

be determent and defined either as Atman’s Swaroopa oressential nature of Pure Being alone or another Realitydifferent from It (1-365)

108. Tarkaha: Yukti or logical, rational device (1-344, 359,370)109. Taarkikaaha: Those people who do not accept the authority

of the Aagama or Shaastra but who reckon mere logic or

reasoning predominantly (1-4,113,126,325,327,343,399)110. Trailoakya shareeram: The body (of Prajaapati or the

macrocosmic Person) in which all the three worlds arecombined (1-85)

111. Tryamshaa Bhaavanaa: The concept (of Karma) having thethree aspect like – ‘what’, by what’, ‘how’ (1-53)

112. Tryannaatmaa: (Prajaapati) who has the body comprisingthe three Annas called ‘Vaak’, ‘Manaha’, ‘Praana’ (1-226)

113. Darshana vrittihi Svipnaha: The dream caused by sleep inwhich objects are seen (1-297)

114. Devaloakaha: The world of the deities which is attained bymeans of upaasanaa, also called Brahmaloaka (1-231,267)

115. Devataatma bhaavaha: To acquire the Swaroopa oressential nature of Being of the deities (1-210)

116. Devasuraaha: The deities as well as the demons: thekaranas or senses like Vaak (speech) etc. which are havingthe sensations as a result of the natural Karma, Jnaana and

Vaasanas as also of the Shaastraic karma and Jnaana (1-45)

117. Desha kaala nimittaanantarita: (the attainment of Brahma)without any intervention or obstruction of time, space andcausality categories (1-170)

118. Daivam Vittam: upaasanaa or meditation (1-198,260)



119. Drashtavya vidhihi: the upaasanaa vidhi or injunction tomeditate with regard to the scriptural statement – ‘AatmaaDrashtavyaha’ which some people have accepted (1-137)

120. Drishtaa drishta: (Dharma or religions act) which yields a fruit

that is to be seen in this world as also the fruit that accruesinvisibly in the other world (1-396)

121. Dharmaha: The Shaastraartha or the purport of the scripturalthat has to be practiced (1-184,367)

122. Dharmaa dharma sadhana Tat phala lakshana: TheSamsaara of the form of Saadhanas like Punya (merit) andPaapa (sin) and their fruits (1-149)

123. Namaskaara balyu pahaarasvaadhyaaya dhyaanayoagaa-

dayaha, yaaga balyu pahaara prani dhaanaadayaha: Thepeople who are the proponents of the theory of Eshwarabeing separate or distinct from Atman or the Self haveacknowledged that Stuti or eulogy, Namaskaara or salutationetc. are the varies kinds of invocatory or worshipful means toattain Moaksha or Liberation (1-176,310)

124. Naama roopa vilakshanaha: (Atman) who is of an essentialnatural quite distinct from Anaatman or not –Self whichappears as names and forms (1-7,120)

125. Naama roopa: The two kinds of names and forms in whichthe world appears distinctively (1-119,120,131,318,325,365,406,407)

126. Nitya drigroopaha: (Atman) of the essential natural of beingan eternally a witness (1-162)

127. Nityashuddha buddha muktasva bhaavaha: (Atman) of theessential nature of Eternally Pure, conscious and Liberated(1-7,120)

128. Niyama vidhihi: The scriptural sentence which stipulated thata thing which may plausibly be missed has by a rule of law tobe done (1-142)

129. Nirupaakhya: That which cannot possibly be clearly definedor described (1-286,398)

130. Nirupaadhi, Nirupaadhika: (Brahman, Paramaatman) which



or who is devoid of any adjunct whatsoever (1-286,398,407)131. Nirvishesha: The thing which is devoid of any special

attribute that can be described as such and such (1-317)132. Nihshreyasam: (Moaksha or Liberation) which is the greatest

Shreyas or spiritual progress (1-169,178)133. Naiyaayikaaha: The followers of Nyaayashaastra or Nyaaya

school of philosophy founded by sage Gautama (1-343,379)134. Pancha bhootaatmaka, Pancha bhoota janita: The effect or

product of the five primordial elements (1-35,328)135. Pancha mahaa yajna Prakaranam: The five yajnas (sacrifi-

ces) viz. Bhoota yajna, Manushya yajna, pitruyajna, Deva-yajna and Brahmayajna, are stipulate in this chapter and

eulogized, Shatapatha Braahmana (11-5-6-1 to 9)136. Pad veeshashankuni darshanam: The illustration of a horse

which runs ways after uprooting the Shackles tied to its legs(6-1-13) – (1-330)

137. Padaanaam Samhatihi: The words getting together tobecome a sentence (1-53)

138. Paraha, Paramaatma: (a) The Asamsaaryaatma or Atman,Self who is devoid of any Samsaara who is in reality theinnermost Self of everyone (1-52,56,149,191,314,315,317,336,347,360,372); (b) Eshwara, ie. the Lord creator, who isquite distinct from the Jeeva (1-309)

139. Parama Karunikaha: (the Aachaarya or preceptor) who ishighly compassionate (1-316)

140. Parama purushaarthaha: (Moaksha or Liberation) which isthe Purushaartha or goal of human existence greater than allelse (1-131)

141. Paramaatma loakaha: The Loaka or world called ‘Paramaat-

man’ (and not Devaloaka etc.) – (1-187)142. Paramaatmaikatwam: (Aatmaikatwa) the Non-duality of

Paramaatman or the Supreme Self, ie. He alone is the Absolute Reality (1-316,319)

143. Paramaatmaikadeshaha: One realm of Paramaatman, onelimb of the Supreme Self (1-315,317,343)



144. Paakshikee: That which exists in one particular faction(upaasanaa praapti) – (1-135,142)

145. Paaramaarthika: (Vastu or the Absolute Entity) that which is Absolute Real (1-151)

146. Paaraarthyam: That which functions or acts for the sake ofanother (1-285)

147. Paari vraajyam: Sannyaasa or the life style of a wanderingmonk (ie. devoid of any ownership in the empirical sphere)(1-353,354)

148. Pindagrahanam: To acquire a body, to be born (1-108)149. Pitru loakaha: The Loaka or world of the manes (ancestors)

which is the fruit of Karma or ritual (1-231,237,238)

150. Putra karmaaparavidyaaha: The religions practices involvingPutra or son, Karma or ritual and Apara vidyaa or upaasanaa(1-6,194)

151. Punarmrityuhu: Even after once dying, to be born again andto die (1-42)

152. Puraa kalpaha: Artha vaada (or eulogistic, of subsidiaryimportance) which depicts as if it has happened in the past(1-48,63)

153. Purushaha: (a) Prajaapati or the macrocosmic Being orPerson who has burnt away Asangaa jnaanas (1-99); (b)Hiranyagarbha who is a Purusha or macrocosmic Being whois distinct from Aaditya etc. (1-263,264); (c) Manushya or ahuman being (1-278,280); (d) Paramaatman or the SupremeSelf (1-405)

154. Purusha vidhaha: (Prajaapati) who has the limbs of the body(1-94)

155. Purushaartha samaaptihi: The accrual of the final goal of

human existence (1-117)156. Purushaartha saadhanam: (Jnaana or Self-Knowledge)

which is the spiritual practice for attaining the greatest goalof life (1-400)

157. Prithivee: (a) The egg (Anda) that is born from Hiranyagar-bha (1-28); (b) earth which is one among the five primordial



elements (Pancha bhootas) – (1-333); (c) the earth (1-221)158. Prakrita sankhyaa poorana bhramaa poahaha: To dispel the

Bhramaa or delusion that – ‘I am not the tenth person whichis the full complement of the present number – (1-126,188)

159. Prajaapatihi: (a) Hiranyagarbha (1-27,35,46,63,101); (b)Viraat purusha who is born from Hiranyagarbha (1-30,31,32,33,98,99,100,101,102,103,106,107,110); (c) Manu bornfrom Viraat purusha (1-107,109)

160. Prajaapatihitwa Karanam: To assume mentally that one isPrajaapati (1-9)

161. Prajnaana ghana: A mass or ingot of cognition or Consciou-sness, (Atman) who is Pure Consciousness (1-366,367,368,

372,373,402)162. Pratibimbaha: The reflection of the sun etc. that appears to

have entered into water (or a mirror) – (this is an illustrationto affirm the entry of Atman in the dual world) – (1-122,126,127)

163. Pratishiddha: (Karma) that is prohibited in the Vedas (1-58)164. Pratishedha vidhihi: The Vedic sentence which prohibits a

particular act or thought (concept) – (1-58)165. Pratyaksham: (a) The perceptual knowledge obtained

through the senses (Indriya Jnaana) – (1-3,4,124); (b) thatwhich is Anubhavagamya or attained by Intuitive Experience(1-321,323)

166. Pratya kshaanumaane: The twin Pramaanas or valid meansof knowledge which signify the perceived objects (1-3,4,126)

167. Pratya kshaadi nishchita bhedaha: The distinction that isdetermined by virtue of empirical valid means like Pratyak-sha etc. (1-320)

168. Pratya kshaadi Viroodhaha, Pratya kshaadi pramaanavipratishedhaha: That which is opposed to empirical validmeans like Pratyaksha etc. (1-125,320)

169. Pratya gaatmaa: Own innermost Self (1-351)170. Pratya gaatma Vedyataa: That which is to be cognized in the

manner – ‘It is Atman or Self that exists within, innermost at



the core of my Being (and not outside) – (1-306)171. Pratya gaatmekshana nishedhakara: (the attachments to the

objective phenomena perceived through the senses) whichobstruct all efforts to cognize the innermost Self (1-397)

172. Pratya vaayaha: A defect arising out of not doing a stipulatedaction (1-204)

173. Pratha majaha, Pratha mashareeree: Agni (fire) who is firstborn from the viraadroopa (1-31,32,33,98,101)

174. Pramaanam: A valid means of knowledge of a thing as it is(1-53,141,173,319,320,321,323,325)

175. Pramaa: Intuitive Knowledge like a fruit accruing which iscertain beyond doubt (culminating in one’s conviction), Pure

Consciousness (1-141,321,326)176. Praanaha: (a) Hiranyagarbha Lingaatmaa, Karamaatmaa (ie.

one who is externally Vaayu or air and is internally Praana orthe vital force) – (1-48,49,62,63,69,77,86,96,251,260,281,282,330); (b) the senses (1-1,3,61,285); (c) the function ofproceeding forward of the vital force, ie. its motivating force,(1-252)

177. Praana pinda sanu daayaha, Praava Shareera samghaata-ha: The conglomeration of the body and the senses (1-147,284)

178. Praanaaha: The senses (1-45,46,65,247)179. Praanaatmaabhi maanaha: The identification of the type – ‘I

am myself the Praana’ – (1-68)180. Praanaatma darshanam, Pranaatmaa pratipattihi: The

upaasanaa of the type – ‘Praana Himself am I’ – (1-240,253)181. Praanaadi vrittayaha: The five types of functions like Praana,

Apaana, Vyaana, Udaana and Damaana of the vital force (1-

214)182. Beejaa vasthaa: The subtle state of the world of duality

comprising the Saadhya (that which is possible to acquire bycertain means) and Saadhana (the valid means for it) – (1-117,118)

183. Brahma: (a) Yajus (1-83); (b) Aparabrahman or the lower



Brahman who is the patronizing deity of the Brahmis (1-180,181); (c) the caste of Brahmins (1-185,360); (d) Parama-atman or the Supreme Self (1-50,149,152,153,157,159,160,161,162,170,334,335,336)

184. Brahmadrishtihi: To view oneself as Brahman or the ultimate, Absolute Reality (1-50,51)

185. Brahma vidyaa, Brahma Vijnaanam: To cognize or IntuitBrahman, the Absolute Non-dual Reality (1-,2,5,97,149,150,151,165,166,178,305,310,351,352,400)

186. Brahmaadi stamba paryanta, Brahmaadisthaa varaanta:Beginning from Brahma (the four-headed Lord of creation)down to the immovable creature (1-5,120)

187. Brahmaikatwam, Brahmaatmaikatwam: The truth thatBrahman which is our Atman or innermost Self is Itself theNon-dual Reality (1-1,320,321,323,324,325,326,359)

188. Bhartru prapanchaha: A vrithikaara or commentator who,although he is not named by Shri Shankara in his extantBhaashyans, has been mentioned by name in the Teekaa orsub-commentary of Aanaadaghana or Aanandagivi; ShriShankara has refuted his opinions at various places (1-150,151,187,190,204,238,339,343,344,345,352,380)

189. Bhaavanaa: To acquire something afresh on the strength ofa Vidhi or scriptural injunction; some people believe that justlike karma there is a need of Bhaavanaa for Brahma vidyaaalso (1-135)

190. Bheda drishti vishayaha: That which is an object or subject-matter for the Avidyaa viewpoint of distinction or differencelike upaasya (that which is meditated upon) and upaasaka(the meditator) – (1-260)

191. Bhoajyaad Vyaavrittihi: To be having or entertaining a senseof renunciation even towards the position or states ofHiranyagarbha or the first born macrocosmic Being (1-150)

192. Bhraanti vijnaanaa dhyaaroapita: (the visheshas or specialcharacteristics) that are conjured up or projected in Brahmanowing to Avidiyaa (1-150)



193. Manaha: The Antaha Karana or inner instrument of cogni-tion, viz. the mind which is having various kinds of Vrittis orthought-forms (1-212)

194. Manuhu: (Prajaapati) who is born from Viraat purusha (1-

107,108)195. Maanusham Vittam: The vilta or material wealth like money,

cow etc. which are the implements for performing karma(ritual) – (1-198)

196. Maayaa: Indriya prajnaa or sensuous awareness of theexternal objective phenomena, Mithyaa bhimaana or falsesense of pride, (1407)

197. Mithyaa buddhihi, Mithyaa jnaanam: False knowledge or

notion, misconception (1-54,138,145,156,317,324)198. Meemaamsakaaha: People who assume or accept the

Karma Kaanda alone to be Pramaana or valid means (1-4,307)

199. Mukteshuhu: An illustration for Praarabdha Karma which islike a released arrow (1-142,173)

200. Moartaa moorte: Things having form, ie. which appear to thesenses, and formless; (the two forms of Brahman), viz.Pancha bhootaatmaka or comprising the five primordialelements) – (1-328,336,342,343,345)

201. Moortaa moorta Tadvaasanaatmaka: The things with form,viz. Prathivi or earth, Ap or water, Agni or fire, and withoutform, viz. Vaayu or air, and Aakaasha or empty space andtheir Vaasanaa or latent impressions – such a Jagat or worldof diversity (which is signified by the word’ Satya) – (1-7,335)

202. Mriga trishnikaa: The mirage water about which humanbeings and deer get deluded to be drinking water (1-54)

203. Mrityuhu: (a) The special beliefs or knowledge with regard tonatural karma, taint of sin (1-43,44,93); (b) the first-borncalled ‘Hiranyagarbha’ who is the presiding deity installed inmacrocosmic Buddhi or intellect (1-25,26,32,33,34,42); (c)death (1-42)

204. Moakshaha, Muktihi: Brahmaprapti or attainment of the



Intuitive Experience of the Non-dual Absolute Reality called‘Brahman’ accruing from Brahma vidyaa or IntuitiveKnowledge of the Absolute Reality (1-97,135,146)

205. Yoaginaha: Yogins who can cognize everything by means of

the mind alone without depending on the senses (1-22,105)206. Lingam: (a) A mark that is the means to determine an entity

(1-4,325); (b) the Sooksh mashareera or subtle body whichis of the essential nature of an instrument of action, it is alsocalled ‘Lingaatmaa’, ‘Linga purushaha (1-342,346,347)

207. Lingaa paadhi sambandha krita (the Visheshaatma swaroo-pa) or the essential nature of a special being) which iscaused by virtue of a relationship with Lingasharara (1-289)

208. Loakaha: (a) The three worlds of the human beings, themanes and the deities that can be won over by means ofPutra or a son (1-230,231,232); (b) the fruit that accruesfrom Karma and Jnaana (ie. upaasanaa) – (1-47); (c) Karmior a ritualist who is a Bhoagya (object of enjoyment) since heis an upakaari or helper (1-193)

209. Loakadrishtihi: The commonplace empirical viewpoint of thecommon run of people (not the Paramaartha drishti or theTranscendental or Absolute Reality viewpoint) – (1-164)

210. Loaka vyavahaaraha: The common people’s empiricaltransactions (cognition and speaking about it) – (1-159)

211. Loakaa yatikaaha: The chaarvaakas or materialists whoopine that the body itself is the Atman or real Self (1-4)

212. Loukika: That which is established in the empirical realm,popular among the common people (Vastu or entities,Padapadaartha or words and the objects signified by themand Vyavahaara or empirical transactions) – (1-147,184,315,

322)213. Vastuswaroopaan vaakhyaanam, Swaroopaan Vaakhyaan-

am: That which signifies an entity as it is (not that whichsignifies the Karma that has to be performed or practiced)(1-135,141)

214. Vaak: (a) Sound or speech (1-10,33,213); (b) the sense of



speech and its presiding deity (1-58,59,69,70,289,306); (c)the three Vedas (1-32,34); (d) the Vaktru or speaker (1-131)

215. Vaakya pramaanakaaha: (Meemaamsakas etc) who overthat the Veda vaakya or Vedic sentence also is a valid

means of knowledge (1-322)216. Vaakyasheshaha: Behind a sentence which has mentioned a

particular object or topic that which has been stated aboutthat very same object or topic (1-143)

217. Vaakya janita vijnaanaam, vakya janitaatma vijnaanam,Vedavaakya janita vijnaanam: The knowledge that is bornout of the Vedic sentence (1-53,136,137,138,139,140,142)

218. Vaasanaaha: The Samskaaras or latent impressions which

are the cause for Smriti or memory born out of Anubhava orexperience (1-161,194,295,297,335,342)

219. Vikaaraha: Parinaama or transformation, Kaarya or effect (1-314,316,317)

220. Vijnaanam: (a) Antah Karana or the inner instrument of themind (1-207); (b) upaasanaa or meditation (1-6,8,56,78,92);(c) the cognition of an object or entity as it is (1-5,7,134,141,162,163,170,293,296,310)

221. Vijnaana ghana: (Atman or the Self who is of the essence ofa mass of Pure Consciousness – Prajnaana Ghana), aningot or mass of Pure Consciousness (1-372,375)

222. Vijnaana mayaha, Vijnaa naatmaa: (Atman or the Self) whoIs being cognized by vijnaana, meaning in the mind and bymeans of that mind and who is the cognizer (1-287,293,296,299,301,313,314,315,316,319,343,344,345,346,396)

223. Vijnaana vaadinaha: Buddhists called ‘Vijnaana vaadins’who propound that the Kshanika vijnaana or momentary

awareness which cognizes itself is itself Atman or the Self(1-126,196)

224. Vittam: The Saadhana or empirical means called ‘Maanushavitta’ or material wealth like money, cows etc. as also Daiva-vitta or divine asset of the form of upaasanaa or meditation(1-195,198,227,229,353)



225. Vidyaa: (a) Upaasanaa or meditation (1-6,150,177,231,237);(b) cognition or Intuitive Knowledge which is Vastu tantra orthat which is within the purview or control of the Vastu orEntity (ie. Aatma Jnaana or Self-Knowledge) – (1-151,170,

172,173,175,177,178,259,260,305)226. Vidyaa pratyaya santatihi: To practice the Vaakya Jnaana or

the Intuitive Knowledge born out of the upanishadic sentenceconstantly (1-171)

227. Vidvaan: (a) Upaasaka or meditator (1-67); (b) Jnaani orRealized Soul (1-196)

228. Vidhi prayukta shravanam: The Vaakya shravana or listeningto the upanishadic sentences (explained in the traditional

method) being prompted by the scriptural injunctions (1-137140)

229. Vidhi shaastram: Karma Kaanda describing the vidhis orinjunction (1-325)

230. Vipareeta jnaanam, Vipareeta pratyayaha: The erroneousKnowledge, misconception (1-54,138,145,171,173)

231. Vipareeta pratyayaa bhaasaha, Vipareeta pratyayabhraantihi: The Vaasanaa janita Jnaana or knowledge bornout f latent impressions which appears even to the Jnaani just like false notions (1-173)

232. Viraat: (Prajaapati) endowed with the SamashtiSthooloapaadhi or

macrocosmic gross adjunct born out of Hiranyagarbha (thefirst-born) – (1-30,31,107)

233. Vishishta jnaanam: The Jnaana or Knowledge that somepeople affirm as a new cognition of the form of Saakshaat-kaara or actualization that is born from the repeated practice

of the Vaakya jnaana (1-136)234. Vishesha vijnaanam: The distinctive knowledge of duality

that exists in the waking but not in Sushupti or deep sleepstate (1-298,299)

235. Vishesha samjnaa: The visheshaa bhimaana or the special(extraordinary) identification with the body, the senses etc.



that exists in the state of ignorance (ie. Ajnaana or Avidyaastate) – (1-374,375)

236. Visheshaatmaa, Avidyaa kalpita Aatmaa: The kalpitaatmaaor misconceived self which appears to be distinct owing to

the different adjuncts, (1-303,373,398)237. Visheya vishayitwam: (being both the Graahya or that which

is grasped comprehended and Graahaka or the graspingagent) oneself being both the subjective congnizer and theobjective cognized thing (1-126)

238. Vishnutwaadi karanam: To assume an idol, symbol etc. to beVishnu (ie. the sustaining aspect of the Trinity) – (1-9)

239. Vrikshasamudraadivat: (The wonderful Brahman which

exhibits distinctions within Itself) just like a true has distincti-on like Braches, leaves etc. and the sea has distinctions ofwaves, foam bubbles etc. (1-16)

240. Vedaantaaha: Upanishads (which are end portions of theVedas) – (1-139,324)

241. Vainaashikaaha: Buddhists who do not accept a steadyentity (Nihilists) – (1-4,342)

242. Vaisheshikaaha: The followers of sage Kanaada, the founderof the Vaisheshika school of philosophy who accept varietyin Atman (proponents of the indigenous atomic theory) – (1-342,343)

243. Vyaakritam: (the world of duality) which is manifest withdistinctions of names and forms (1-5,116,117,121,127)

244. Vyaakritaavyakrita, Vyaktaavyakta: (Anaatma or not-Self)which appears distinctively as names and forms as also thatwhich is their causal (unmanifested) form (1-7,202,255,258,285,251)

245. Shataroopaa: Manus daughter (the cause for the creaturesto be born) – (1-107,108)

246. Shabdapravrittihi: The Shabda or word signifies the object orentity on the pretext of names, species etc. (1-348)

247. Shabda pratyayou: The statement which can only signify Anaatman or not-Self, its concept or cognition (1-143)



248. Shamoapaayaha: To be quiescent after giving up karma (1-56)

249. Shareera parinaama vrittilaabhaha: Praana or the macroco-smic Being acquiring functions or activities requisite for the

respective body (1-85)250. Shareera paataha: Fall of the body, death (1-173)251. Shareerandriya samghaataha: The conglomeration of the

body, the senses, and the mind combining together tofunction, also called ‘Kaarya karana samghaataha’, (1-193)

252. Shashavishaanam: A hare’s horns (which do not existabsolutely) – (1-24)

253. Shaastram: Vedas (1-3,5,45,46,49,156,157,159,169,308,

315,324,341)254. Shaastra nimitta: (the proper time, place etc) such

restrictions to be observed since they are stipulated in theShaastra (1-56)

255. Shaastra guruprasaadaha, Shaastraachaaryaapadeshaha:The grace that flows or accrues from the spiritual instructionsmentioned in the Shaastra and explained by the traditionalpreceptor (1-327,373)

256. Shaastoapadeshaanartha kyam, upadeshaanarthakyam:(the defect that the disputants allege) of the type of theShaastraic instruction is rendered useless, worthless (1-154,302,326)

257. Shoakamoahaadinivruthihi: The fruit of Shoaka or grief,Mooha or attachment etc. getting dispelled (brought about byBrahmaatmai katwa Jnaana) – (1-321)

258. Shravanamanana nididhyaasanaani: The most important(directly, Intuitive) practices in order to attain Aatmajnaana

(1-105,359,380)259. Shrutahaanyashruta kalpanaa: To give up that which is

mentioned in the Shruti and to do that which is not mentio-ned in the Shruti, - such a defect (1-151)

260. Samvatsaraha: (a) Prajaapati who is the creator of time, asalso the category f time (1-32); (b) year (1-32,40,208)



261. Samvyavahaara maatram: The discriminative people toocarrying on empirical transactions in accordance with theappearance of an object/although in reality the particularobject does not exist in that manner) – (1-317)

262. Samsaaraha: To keep on obtaining different births, thevicious circle of repeated birth and deaths, the enjoyment ofSukha (happiness) and Duhkha (misery) – (1- 5,97,101,106,117,155,156,202)

263. Samsaaree, Samsaaryaatmaa: The Jeeva or transmigratorysoul who is struggling in this vicious circle of Samsaara (1-113,123,125,155,305,308,310,314,315)

264. Samhata: (Praana or the vital force) which has combined

with the Samghaata or conglomeration of the body, thesenses and the mind and is functioning (1-285)

265. Sankalpavi kalpaadyaatmakam: To do Sankalpa or volitionof the type – ‘I will do like this’ and to do vikalpa or imagine inthe manner – ‘It is such and such’ – such thought – forms(Antahkaarana or the inner instrument of the mind full ofsuch Sahkalpas and vikalpas) – (1-287)

266. Satyam: (a) to teach the truth in accordance with theShaastra (1-184); (b) names and forms the five primordialelements (1-259,328); (c) the senses (Praanas) – (1-304,328,334)

267. Satyasya Satyam: (Paramaatman or the Supreme Self) whois more real (Satyam) Than the reality called ‘Praana’s (ie.senses) – (1-304,327,350)

268. Sampattihi, Sampaadanam: To superimpose a viewpoint ofanother in one thing in the manner – ‘This is such and such;for instance, the meditation that the Pashu or animal to be

sacrificed related to the Ashwaanedha sacrifice is oneself (1-6,156)

269. Sampradaayabuddhihi: The sense or intellectual conceptsthat are handed down to posterity by a lime of teachers andpupils (1-325)

270. Sampradaaya vidaha: Those knowledgeable scholars who



are well-versed in or adepts in the traditional method ofteaching Advaita Vedanta (like Dravidaachaarya) – (1-316)

271. Samashti vyaashti praaptihi: The attainment of the status ofHiranyagarbha who is both Samshti (macrocosmic Being)

and vyashti (microscopic individual creatures) – (1-6)272. Samyag darshanam: The correct knowledge (Brahman

Jnaana) – (1-335,359)273. Sarvapraaptihi, Sarva bhaavaha, Sarvaatma bhaavaha,

Sarvaatma praaptihi: By cognizing Brahman, the ultimateNon-dual Absolute Reality, to become everything; to becomeever yone’s Atman or innermost Self (1-150,151,156,165,166)

274. Sarvasamsaara dhaarmaateeta, Sarvasamsaara duhkhaviyukta: (Atman or the Self, deep sleep) which are devoid ofany intrinsic qualities of Samsaara (1-300,301)

375. Sarva kalpanaa panayanaartha, Saaraparatwam: That whichis the essence of being the meaning or purport of removingall Kalpanas or imaginations or concepts (ie. Upanishads) – (1-317,318)

276. Salila phenadrishtaantaha: The illustration of water andfoam; just as the foam is neither totally distinct from waternor is itself water (the names and forms are neither Brahmannor they exist apart from mere Brahman – this comparison) – (1-120,365)

277. Saloakataa: As a fruit of upaasanaa to go to (Praands) world(1-253)

278. Sahasiddhi: (Jnaana etc.) which are concomitant and everestablished in Prajaapati (1-104)

279. Saakhyaaha: The followers of sage Kapila, the founder of

the Saankhya school of philosophy; they believe in manyShuddha Purushas or Pure Beings and reject Eshwara (1-307,343,343)

280. Saadhyasaadhane: The Saadhyas or possible results, fruitsto be attained like Manushyaloaka and Pitruloaka and theSaadhanas or religions practices or rituals of Putra karma



para vidyaa as the Saadhanas or the means (1-5,7,97,117,118,149,254)

281. Saayujyam: To become one with (Praana) by means ofupaasanaa (1-253)

282. Suvarna maniloahaagni visphulingadri shtaantaaha: Theillustrations of gold, iron and sparks of fire mentioned in theShrutis in order to signify that Jeeva is, like Paramaatman,chetanaika swaroopa or of the essential nature of Non-dualPure Consciousness alone (1-306)

283. Sushupta, Supta: One who is asleep (1- 278,279,281,284,287,289)

284. Sushuptam, Sushuptihi: The state of deep sleep (1-298,299,

306,307)285. Soapaakhya: (Brahman) which can be determined and

described by means of statements (1-176,335)286. Stutinamaskaara Yaaga Balyupahaara prani dhaana dhyaa

naadayaha, pushpaoadakaanjaali stuti namaskaarabalyupahaara swaadhyaaya dhyaanayoa gaadayaha: Thosepeople who wish to attain the Paramaatma bhaava bymeans of Aaranadhanaa or worship mention these variouskinds of worship like stuti or eulogy, Namaskaara or salute-tion, etc. (1-176)

287. Sthaavaraha: The creatures like plants and tress which areimmovable (1-46,177,304)

288. Smritisantatihi, Smritisantaanaha: The memory of Jnaana orIntuitive Knowledge that has accrued once continuing toexist without let (1-138,142)

289. Svakaaranasattaa sambandhaha: (a relationship which theVaisheshikas have imagined) to exist between a newly born

effect and its cause as also between that a effect and genuscalled ‘Satta’ (1-24)

290. Svapnaha, Svapnaavasthaa: Dream, ie. sleep in which asecond thing is seen (1-292,294,296,297)

291. Svabhaava vaadinaha: (Chaarvaakas or materialists) whopropound the theory that the body itself is the real Self (1-3)



292. Svavishaya shooraani: (Pramaanas or valid means ofknowledge) which are strong or powerful enough to denote,signify their respective Prameyas or objects (1-325)

293. Svaabhaavika: (a) That is quite but natural, established in

Nature, (a defect) that which is established in non-discrimi-native state, (1-5); (b) (Avidyaa or ignorance) – (1-33,54,68,120,194); (c) being attached to vice or sinful act (1-43,44,62); (d) Jnaana Karmas (1-45,46,177); (e) Pralaya ordissolution of all creation (1-370); (f) that which belongs tothe essential nature of Being and not adventitious (1-160,161,289,297,299,301);

294. Svaabhaavyam: The condition of being one’s essential

nature (1-288)295. Hiranyagarbha: One who exists in Buddhyavasthaa, one

who is signified by the word ‘Mrithyu’, Prajaapati (1-25,112,242,260,339,347)

Brihadaaranyaka Upanishad

1. Akritaabhyaagama krita vipranaashou: The defect of the fruitof an action not performed accruing and the fruit of an actionperformed not accruing – (2-134,181,351)

2. Aksharam: The Paramaartha or the Absolute Reality havingthe intrinsic quilities (Dharma) of Asthoalatwa (grossness) etc.(2-80 to 83,87, to 90)

3. Agnihoatram: The upaasanaa Prakarana or chapter devotedto the topic Agnihoatra Karma (a ritual of a sacrifice)mentioned in the Shatapatha braahmana (2-158,426,440,446)

4. Agnyapatyam: One who is born from the fire(Panchagnyupaasaka) – (2-447)



5. Agnyaadibhaavaha: Vaak (speech) and the other sensesattaining the essential nature of Agni etc. by means ofPraanoapaasanaa and the Darshana or vision of Agni etc.,

Atimukti (2-7,16)

6. Ajnaanam: (a) The erroneous or false notion or knowledgewhich is quite but natural, Avidyaa that hidden Atman so asnot to cognize Him (2-8,16,32,33,54); (b) the absence ofVishesha Jnaana or special knowledge of a thing (2-214)

7. Ajnaana Trividhyam: Ajnaana of the three kinds, viz.Jnaanabhaava (absence of correct knowledge), SamshayaJnaana (doubtful knowledge), and Vipareeta Jnaana(misconception) – (2-242)

8. Andam: Brahmaanda, the gross material world (formed fromthe two parts called ‘Dyaavaa’ or the stellar region and Prithivior earth) – (2-42,75)

9. Ataddharmaaroapana roopatwam: The form of Avidyaa whichsuperimposes a Dharma or quality that is not really its run onsomething (2-242)

10. Atyantaprachalitaa vaasthaa: A special but final state ofBrahman, Kshetrajna (Bhartru prapancha) – (2-93)

11. Adrishtam Drashtru: (Akshara) who is of the essential natureof Drashti or awareness but Himself being not an object ofawareness; for statements like – ‘Ashratam Shrvatru’ etc. thesame kind of interpretation has to be made (2-88)

12. Adhyaatmaadhi bhoota paricchedaha: The Alparoopa or smallor inferior form of Agni etc. before they attained the form of

Adhidaiva or the Divine Plane, those small forms being divi-ded as Adhyaatma (ie. within the body) and Adhibhoota(external physical objective phenomena) – (1-7,8,10)

13. Adhyaaroapaapanayaha: To sublate or negate the specialcharacteristics that are superimposed upon (or misconceivedin) Atman (2-321)

14. Anaagama pramaana prameyatwam: That which is aPrameya (object of cognition) for some valid means which not

Aagama or Shaastra (2-298)



ctible (2-72,186,189,225)27. Aloukika: That thing which is not established on the basis or

strength of Loukika pramaana or empirical valid means(Samashti vyashtitwa darshana or vision or viewpoints of

macrocosmic and microcosmic Beings) – (2-40)28. Avidyaa: (a) Bhaanti or delusion caused owing to false notions

or misconceptions, Ajnaana (2-31,55,209,210,211,212); (b)the Saadhya Saadhanas that appears owing to Avidyaa (2-247); (c) Achetana or insentient, inanimate (2-262); (d) justlike the barren, arid land, a defect that is born from Paramaa-tman alone and that exists in one part of Him (Bhertru prap-anch) – (2-25)

29. Avidyaa kalpita: That which appears owing to ignorance (ofthe reality) [words like ‘Avidyaa krita’, ‘Avidyaa dhyaaroapita’,‘Avidyaa pratyupasthaapita’, ‘Avidyaa vishaya’, ‘Avidyaatmaka’, ‘Avidyaa phalam’ are synonyms] – (2-58,59,60,63,207,210,212,213,214,232,233,348)

30. Avidyaa kaama karmaani: The wrong or erroneous knowledgethe Kaama or desire that is born out of it, the Karma or actionthat is caused by the latter – these three (2-216,242)

31. Avidvatpaari vraajyam: The Aashrama or stage of life of theform of Tridandisannyaasa which is taken up by those whoare not yet the knowers of Atman or the Self (2-61)

32. Avyaakrita dharmee: (Moaksha) that has not distinctivelymanifested as names and forms (2-30)

33. Avyaakritaa Kaashaha: The subtle state or condition whichprecedes the event of the world manifesting distinctively asnames and forms (2-76,90,143,147,370,440)

34. Aagamaha: The traditional system of instruncting the Vastu or

Absolute Entity or Reality which is imperceptible to validmeans of knowledge like Pratyaksha (perception), Anumaana(inference) etc. (2-1,66,67,68,75,157,253,298,312,322,323,333)

35. Aachaaryaha: A preceptor who can help cognize the Aatmatattwa or the Absolute Reality of the Self (2-62,292,296)



36. Aatmaa: (a) our innermost essential nature of Pure Being (2-45,54,664); (b) Kaarya Karana samghaata or the conglomera-tion of the body, the senses etc. (2-105,315)

37. Aatma graahya graahakatwam: That Entity which is Itself both

the Grahya (the cognized object and the Graahaka (the cognizer) – (2-178)

38. Aatma jnaanam, Aatma darshanam: To cognize or Intuit theSupreme Self, (2-50,58,61,62,63,281,310,333,338,339,341,343)

39. Aatma Jnaana aagam, Aatma Jnaanasheshaha: That thingwhich is needed for Self-Knowledge or that thing whichremains after that Self-knowledge (Paramahamsa paari

vraajya) – (2-60,281)40. Aatm jyoatihi: Pure Consciousness (chaitanya) which is the

Aatmaswaroopa or the essential nature of Being of the Self(2-166,176,177,178,193,203)

41. Aatma jyoatishchaayaa: The shadow (reflection) whichappears like Aatma yjoati or Aatma chaitanya, chidaabhaasa(2-173)

42. Aatma yaajee: One who does Karma without any hankeringafter its fruit for his own Samskaara or refinement orpurification of the mind (2-36,300)

43. Aatmaloakaha: The world called ‘Aatman’, who is quitedistinct from the worlds like ‘Manushyaloaka’, ‘Pitruloaka’,‘Devaloaka’ which are to be attained externally (2-309,310,312,339,341,343)

44. Eshwararaha, Eshwarasaakshee: (a) The Antaryaamin orindwelling controller or lord, Atman who is endowed witheternally unrivalled power as adjunct (2-86)

45. Utpattisthiti pralayaadi kalpanaa: The creation (birth), thesustentation and the dissolution of the world of diversity whichare imagined so as to signify (the creator as) Nirvishusha

Aatmaikatwa or the Non-duality of the self devoid of anyspecial characteristic whatsoever (2-321)

46. Utpathyaapti vikaarasamskaaraaha: To produce, to obtain, to



transform and to refine or purify – these four effects of Karma(2-31,33,310,342)

47. Upagamana Keertanam: Without doing any service to thepeople belonging to inferior castes, the supreme-cast

Brahmins or others merely uttering that they have becometheir disciples (2-437)

48. Upapattihi, (Mahaan) Tarkaha: Yukti or logical devices thatare helpful to Aagama or Shaastra (2-1,157,212,322)

49. Upanishat: A name that is Shaastreeya or scriptural andRahasya or secret, (2-143,147,148,150,152,375,376,404)

50. Upaadhihi: (a) Vastwantara or an adjunct which signifies thevastu or Entity as quite distinct from it; the conglomeration, of

the form of the body and senses etc., which is bound, conf-ined and which signifies the Self to be quite distinct (2-54,139,156,157,207,253,264,347); (b) the upaadhi or adjunct that isstipulated by the scriptures to be superimposed upon Brahm-an or the ultimate Reality for the purpose of upaasanaa ormeditation (2-377,389)

51. Ekarasaha: That Entity called ‘Chaitanya’ (Pure Conscious-ness) which is Akhanta (unbroken whole) and is of one andthe same prapanch propounds (2-98,268,274,310,312,347,351,352)

52. Eshanaa tyaagaha, Eshanaa vyuthaanam: Sannyaasa of thenature of Paramahamsa Paari vraajya (life of a wanderingmonk living by begging) in which the recluse gives up thethree kinds of Eshanaas or desires, viz. Putraishana, Vittai-shana and Loakadshana as a subsidiary spiritual practice forattaining Aatma Jnaana or Self-Knowledge (2-56,57,59,60,61,62,310)

53. Oupanishadaha Purushaha: The Purusha or Self who isdevoid of any special characteristics and chidaatman or of thevery essence of Pure Consciousness and who can be cogni-zed only through the valid means of the Upanishads; He iscalled ‘Parabrahman’ (2-124,125,140,157,304,308)

54. Karana saghaataha: The conglomeration of valid means of



action and knowledge that exist within the body (2-45)55. Karanaani: The Indriyas or senses which are the doorway for

the intellect (2-171)56. Karma: (a) A natural act (2-5,453); (b) the scriptural ritual (2-

16,31,32,33,36,38,56,57,62,307,447,453,456,458); (c) thecommon actions (2-23,28,29,34,217)

57. Karma kaandam: That portion of the Vedas which comprisesVidhi (injunctions) and pratishedha (prohibitions) – (2-304,307,439)

58. Karma phala vibhaajnaha, Karma phala vibhaaga kartaa:(Eshwara) who can deliberate on the manner – ‘For thisKarma this is the fruit’ (2-72,85)

59. Karma vipaakaha: The manner in which a Karma become ripeenough to yield its fruit (2-37,260,426,440 (a))

60. Karma saadhanam: (The sacred tread etc.) which are neededto perform the scriptural ritual (2-56,57,58,61,62)

61. Karma samarthya vishyaaha: The objects to affirm as to whatthings the Karma can possibly do, viz. utpatthi, aapti, vikaaraand Samskaara (2-30,33,34)

62. Kaamaha: (a) The Kaamya vastu (the desirable or desiredobject) – (2-208); (b) the desire which is the cause forSamsaara (2-218,220,221,222,264,265,267,268)

63. Kaama karmanee: The desire that is the cause for Samsaaraand the Pravritti or progress that is caused by it (ie. the desire) – (2-205,206,278,320)

64. Kaarya karanaani, Kaarya karana samghaataha, Svaavayavasamghaataha: The conglomeration of the body and thesenses (2-28,29,45,53,138,161,165,166,167,169,176,183,186)

65. Kudrishtihi: The logicians erroneous viewpoint (2-282)66. Kechit: The prima facie opponents (2-17,21,25,31,52,56,

93,177,228,349)67. Kriyaa karaka phalaani, kriyaa sadhana phalaani: Karma, its

implements and its fruit thus appearing Samsaaric transact-tion, (2-54,58,321,442)



68. Kriyaa karaka phala shoonya, Kriyaa karaka phala varjita:(Atman, Mukti) which does not have even a taint of kriyaa etc.(2-30,176,208)

69. Gounee Muktihi: The Aapekshika or relative Liberation that

accrues in between but not Parama mukti or the AbsoluteLiberation (prima facie objection) – (2-17)

70. Grahaati grahou: The Mrityu roopa or form of death of thetype of Indriya vishaya or sensuous objects which are thesupport for Ajnaana or ignorance and Asanga or non-attach-ment (2-16,17,18,21,22,24,25,27,29)

71. Graahya graahakataa, Vishaya vishayyaaabhaasatwam: (Thedoctrine of the Buddhistic kshanika vijnaana school) that a

thing being both the comprehended object and the comprehe-nding agent (2-177,178,182)

72. Grahya vijnaanam: The cognition that is an object, vrittijnaanaor intellectual knowledge of though-forms (2-179)

73. Graahaka vijnaana,: The cognition that cognizes, chaitanya-roopa atman or Self of the essential nature of Pure Conscio-usness (2-179)

74. Chaitanya jyoatihi, Chaitanyaatma jyoatihi, Chitsvabhaava jyoatihi: The Light of the Self of the essential nature ofchaitanya or Pure Consciousness (2-178,188,189,214,252,256,295)

75. Chaitanya jyoatihi PRati cchaayaa: That which appear likechaitanya or Pure Consciousness (2-46,173)

76. Jagadaatma, Sarvaatmaa: (Praana, Soatraatmaa) who is ofthe nature of Samsashti (macrocosmic form) and vyashti(microscopic form) – (2-26,140,155,156,157)

77. Jaagarita Vyavahaaraha: The empirical and the Shaastraic

transactions of the waking state (2-176,187)78. Jaagratsvapnasushupta tureeyaani: The true states of waking,

dream and deep sleep and Atman or the Self who transcendsthem (2-157)

79. Jaagratsvapnasushupta sthaanaani: The states of waking,dream and deep sleep (2-207)



80. Jaagradvastu: The Vastu or entity that appear in the waking(2-180)

81. Jeevana saadhanam: (The Tridandi sannyaasa Aashrama)which a living human being has to perform but which is not a

Moaksha saadhana (2-56)82. Jnaanam: (a) Upaasanaa (2-16,30,453,456); (b) Aatma vastu

Jnaana or Intuitive knowledge of the Absolute Reality of theSelf (2-32,37,50,59,63,337,338,341)

83. Jnaana Karma samu chhayah, Jnaana sahitam karma, Vidyaasahitam karma: To practice combining upaasanaa and Karma,Karma that is associated with upaasanaa (2-30,31,39,402,426)

84. Jnaapakam: (The Shaastraic statement) which signifies anentity as it is (2-137,225)

85. Tadviyasamyoagaha: The assemblage of people who knowthat Vidyaa (2-2)

86. Tarkaha: Logic in consonance with the Shruti teaching,upapathi (2-157-322,333)

87. Taarkikaaha: The Darshana Kaaras or philosophers whototally believe in empirical logic (2-97,282)

88. Tureeyaha: Atman who is beyond the three states ofconscious (2-137,256)

89. Taijasaha: Atman having the dream state as His adjunct (2-156)

90. Damaadisaadhana trayam: Dama, dayaa, Daana-these threeJnaana Saadhanas (2-360,364,366)

91. Darshanam: (a) upaasanaa (2-5,10,23); (b) Aatmavastu jnaana or the Intuitive knowledge of the Absolute Reality ofthe Self (2-23,26,39,353)

92. Darshana vrittihi: The vritti or thought-form that sees a secondobject, the sleep of the dream (2-204)

93. Drishtaa drishtaartha kam: The Karma that is performed toattain the fruits accruing in this world and the other word (2-62)

94. Drishtihi: (a) The four-fold functions or faculties of the mind (2-



46); (b) Nityachaitanya roopadashth or the viewpoint of theessential nature of Nitya chaitanya or Eternal Pure Consciou-sness (2-46,225)

95. Drishterdrishtaa: Nitya chaitanyaroopa Atman who has

pervaded the Vritti or thought-forms of the empirical viewpoint(2-46)

96. Devaha: (Praana) who is the Lord of all deities (2-104)97. Devataa naamekatwam Naanaatwam cha: The fact of the

various deities in their respective forms being many and in theform of Praana being one and one only (2-104)

98. Deva loakaha: The Brahmaanta Loaka that can be attained bymeans of upaasanaa (2-32,56)

99. Davim Vittam: The Vidyaa of the Devatas which culminates inHiranyagarbha (2-53)

100. Dvaadasha vidham Karanam: The twelve implements likeBuddhi etc. which are lingaroopa or of the form of subtlemarks (2-256)

101. Dvaitaitaikatwam: The condition of Hiranyagarbha ofbecoming one with all duality (2-26,39,44)

102. Dheesaadrishyam: Atman being not detached from the mind, Adhayaaroopa or superimposition (2-175,176)

103. Naraka tiryagpretaadayaha, Pretatirya kshthaa varaadayaha:The fruits of ripe Karmas that accrue as a result of not perfo-rming the stipulated Karma and doing those acts which areprohibited in the Shaastra (2-30,37)

104. Naamaroopa Karmaatma kam: (Hridaya or the heart) whichis of the nature of the entire world (ie. full of names, formsand actions) – (2-120,121,151,367)

105. Naamaroopa krita kaarya, Karanasamghaataapaadhi

samparka janita bhraantihi: The delusion (of Sukhitwa orbeing happy and Duhkhitwa or being miserable) causedowing to the adjunct of the conglomeration of the body andthe senses brought about by names and forms (2-139)

106. Naamaroopapaadhihi: The adjunct which appears as namesand forms (2-54,176)



107. Nitya karmaani: The daily Karmas which are stipulated bythe Shaastra to be perforce performed (2-31,32,33,35,36,37)

108. Nityashuddha Buddha mukta svabhaavaha: (Atman) who iseternally Pure, of the essential nature of Consciousness and

Liberation, (2-207,289)109. Nirupaakhyaha: (oupanishad Purusha) who cannot be

defined or described as ‘such and such’ (2-94,157)110. Nirupaadhika: (Atman) devoid of any adjunct whatsoever, (2-

44,56,73,94,123,157,203,302,347,366)111. Nivrutti kaaranam: The cause for receding from Karma (2-

16,17)112. Panchaagnidarshanam, Pachaagni vidyaa: To assume the

sense of Agni in the five phenomena like Dyulaoka etc. – such an upaasanaa (2-426,440 (a), 446,448)

113. Parama kaarunikaha: (Aachaarya or the preceptor) who isextremely compassionate (2-242)

114. Paramaat maatkaasham, Aakaashaha: Paramaatma or theSupreme Self empty space (2-302,357)

115. Paramaanandaha, Brahmaanandaha: Aananda or happinessthat is greater than all else, the Sukha or Bliss that is theessential nature of Atman (2-138,233,234,235,236,382)

116. Paramaartha drishtihi: A viewpoint which has assumed onlythat which is Absolutely Real but which does not assume thefalse appearance of Naamaroopaadhi or the adjunct ofnames and forms (2-54)

117. Paramaarthaha, Paramaartha satyam: That which is Absolutely Real, not imagined (Kalpita) – (2-54,349)

118. Paramaarthaatmaa: The Absolutely Real Self, not imagined(2-55)

119. Parameshwaraha: (a) Paramaatma who rules overeverything (2-303); (b) Agni or fire who is of the form ofviraadroopa or the macrocosmic Being (2-42)

120. Paramoa Loakaha: (a) The Sarvaatma bhaavaha orvisualizing everything as the Self that accrues from Vidyaa orSelf knowledge (2-210); (b) the quite natural condition (ie.



devoid of any duality) that exists in the deep sleep state (2-233)

121. Parambrahma, Paramaatmaa: The Superior Brahman, Atman devoid of any special attributes, (2-22,25,26,36,56,65,

90,228,272,290,316)122. Paraarthatwam: A dependent object that exists for the sake

of another thing (2-174)123. Paraartha Kartavyataasvabhaava: (Antaryaamin or

indwelling controller, ie. Atman) who is of the nature ofrendering benefit to another (2-70)

124. Paripaakaha: Becoming ripe to get established in Jnaanaroopa or the very essence of Self-Knowledge (2-281)

125. Parisankhyaanam: Dhyaana or meditation (2-259)126. Paroapaadhinimita, Paroapaadhi krita: That which is

produced by virtue of another adjunct (2-157,209,228,231)127. Paanch a bhoutikaha Pindaha: The body which is transfor-

mation of the five primordial elements like the Prithivi etc. (2-45,154)

128. Paari vraajyam: (a) The Paramahamsa Sannyaasa of theform of Eshanaatyaaga or renouncing all desire, vidvatsannyaasa or the highest grade of Sannyaasa, ie. Jeevanmukta, being a Realized Soul (2-56,57,61,323,324,341); (b)Vividishaa sannyaasa or the second grade of Sannyaasa,which is adopted or followed as a Jnaanaanga or subsidiaryof Intuitive knowledge and for Jnaana paripaaka or ripeningor consummation of the Intuitive Knowledge of the Self (2-309,310,311,312,342,344); (c) Paarivrajyaashrama or theTridandi sannyaasa assumed by upaasakas who meditatefor attaining the Brahmaloaka (2-56,57,60,61)

129. Paandityam: The Aatmajnaana or Self-Knowledge which isthe culmination of Eshanaatyaaga or giving up all kinds ofdesires (2-62,63)

130. Paapakam, Paapmaa: (a) Punya and Paapa (ie. merits anddemerits) – (2-314,316); (b) the body and the senses as thecause for merits and demerits (2-143); (c) the fruits of merits



and demerits (2-185)131. Paarisheshanyaayaha: A yukti or logical device which proves

that among many vikalpas or concepts discarding all othersthat which remains as the final entity (2-33)

132. Punya paape: The virtues or vices according to the Shaastra(2-29,30,44,185,197,199,207)

133. Putra Karmaa par brahma vidyaaha: The Putra or son etc.who are the means to attain Manushya Loaka, Pitru Loakaand Deva Loaka, ie. Eshanaatraya (2-56,309)

134. Purushaha: (a) That which has parts like the head, the limbsetc. (the body) – (2-27,159,161,186,210); (b) Mukta purushaor Realized Soul (2-22,23); (c) Manushya or human being (2-

33,350); (d) the human beings having distinct senses andbodies (2-105,106,107,109,110,113); (e) OupanishadaPurusha or Aatma devod of any special features (2-124); (f)

Atman or the Self (2-189,194,197,200,202,205,214)135. Purusha mati koushalam: The intelligence or cleverness of

man (2-30)136. Purushaarthaha: (a) Dharma, Artha, Kaama and Moaksha

(2-30); (b) the Buddhists Niravaana (2-182)137. Purushaartha saadhanam: (Karma) that has to be performed

for attaining the Purushaartha or goal of life (2-244)138. Poornam: (a) That which is all-pervasive like empty space

(2-347,348); (b) Bhartru prapancha’s Paramaartha satya or Absolute Reality (2-349)

139. Prakriti vikritti bhaavaha: The Karma which is endowed withSakalaanga or all parts is Prakriti, that Karma which isvikalaanga or misconceived parts is vikriti – thus the relationship that is said in the scriptures to exist between Karmas; in

vikriti all the Dharmas or intrinsic qualities of Prakriti will haveto be included (2-458)

140. Prajaapatihi: Viraat or Hiranyagarbha (2-151,360,363,364,365,367,371)

141. Prajnaa Karana saadhanaani: (Shaanti etc.) which areSaadhanas meant to attain Aatmajnaana or Self-Knowledge



(2-300)142. Praticchaayaa: The reflection of chaitanya or Pure Consciou-

sness that appears in Buddhi or intellect etc., Chidaabhasa(2-46,173)

144. Pratisamdhanam, Pratya bhijnaanam: That (IntuitiveKnowledge) which recognizes in the manner – ‘That alone isthis’ – (2-168,181)

145. Prateekam: That object (symbol) which has to be meditatedupon as something else (superior and subtle) – (2-356,359,405)

146. Pratyaksha: (a) Directly comprehending the name of anobject (2-1530; (b) the valid means of the senses or percep-

tion (2-167,177); (c) Anubhava or Intuitive Experience (2-137,196,210,213,216,242)

147. Pratya gaatmaa, Pratya kshetayitaa: The innermost Self (2-45,46,137,138,156,295,315)

148. Pratyagaatma grahyataa: Atman being self: aware orbecoming aware of Himself as ‘I am’ (2-180)

149. Pratya vaayaha: A defect that entails by not performing theNitya Karmas or daily rituals (2-269)

150. Pratha majaha: Hiranyagarbha who is the first born (2-69,370,371,374)

151. Pramaanani: The yathaartha Jnaana Sadhanas or validmeans of knowledge of objects as they are, viz. Pratyaksha(perception), Anumaana (inference), upaamaana (illustrati-on) Shabda (the well-wishers’ statements, the scriptures),

Arthapatihi (presumption) Anupalabddhi (despite all efforts athing not to be found at all) – (2-31,38)

152. Praajnaha: Paramaatman or the Supreme Self (2-214,226,

233,244)153. Prayoajakam: Kaama karma etc. that prompt one to engage

his/her body and senses in Karma (2-25,29,50,205,206,276)154. Praanaha: (a) Mukhya praana (2-27,190); (b) Praana vritti or

the functioning of the vital force (2-45,140); (c) Ghraanendri-ya or sense of smell (2-19,72); (d) Samashti Vyashti praana,



Sootraatma, Hiranyagarbha, Vaayu (2-43,104,105,113); (e)Paramaatma (2-278,295)

155. Praananaadeeni: The functions like inhaling and exhalingetc. of the Kaarya karana samghaata or the conglomeration

of body and senses which are the marks to imagineBrahman (2-45,46,157)

156. Praanaaha: The senses like Vaak or special etc. (2-22,23,250,252,270,277)

157. Praanaatmaa: Praajna or Pure Conscious Being which existsin Sushupti or deep sleep state (2-155)

158. Phalam, Kaaryam: The fruit or effect of Karma (ritual) orupaasanaa (meditation) – (2-10,11,30,32,33,35,36,37,43)

159. Bandhanam, Bandhaha: Bandage, that which is the causefor a Jeeva’s Samsaara (2-22,29,51,53,55,264)

160. Bandha moakshaha: Freedom or Liberation from Bondage,the Parama purushaartha or the Supreme goal of all humanexistence (2-21,50)

161. Baalyam: The strength of Jnaana or Intuitive Knowledge, theSaadhana or spiritual practice of attaining Intuitive Knowle-dge of the Self and of rejecting the false concepts of not-Self(2-62)

162. Braahmaloakaaha: The external worlds like Manushyaloaka,Pitruloaka and Devaloaka (2-309,310,311)

163. Brahma: (a) That entity which is bigger than all else; fromthis viewpoint of being the biggest the Gouna brahman or thelower Brahman meant for upaasanaa or meditation (2-142,143,147,148,149,151,355,357,367,378); (b) Soapaadhikabrahman or Brahman endowed with adjuncts, Sagunabrah-ma, Praana (2-104,310,371); (c) Mukhyabrahma or the

Absolute, ultimate Reality of the nature of the innermost Selfand greater than all else (2-54,73,270,271,278,291, 294,295,297)

164. Brahmaloakaha: (a) The Loaka or world of Hiranyagarbha,the first born (2-60,237,238,283,449,450); (b) the Bhootasthat are the cause for the big egg of creation (2-65,66,67,69);



(c) Paramaatmaswaroopa (2-233,240,317); (d) Jeeva who isKartru and Bhoaktru (2-249)

165. Brahmavidyaa, Brahmadarshanam, Paramaaatma darshan-am, Aatmaikatwa darshanam: The Intuitive Knowledg of the

Paramaartha tattwa or the Absolute Non-dual Reality whichis everyone’s innermost Self (2-22,56,158,182,283,396, 304,318,348,353)

166. Brahmaadimanushya paryantaani: The creatures down tothe human beings who are living in accordance with thedistinctions in the degree or parts of Paramaananda or

Absolute Bliss (2-234)167. Brahmaadi stamba paryantaani: The Bhooatas or creatures

beginning from the four-headed Brahma down to immovablethings like plants and trees (2-56,67,71,233,303)

168. Braahmanaha, Brahmavit: The Mukhyabrahmana who is aBrahmajnaani or Realized Soul (2-62,63,80,267,282,284,286,290,291)

169. Bhaartruprapanchaha: A vritti Kaara or commentator whowas a Bhedaabhedavaadin prior to Shri Shankara (2-25,31

(?), 47,52,56 (?), 93,228,239 (?),273 (?),305)170. Bhayam: Avidyaa, fear that is the effect of Avidyaa,

Samsaara (2-152,156,213,320)171. Bhramaha; Bhraantihi: Misconception (delusion) which is the

cause for Samsaara, Avidyaa or ignorance (2-55,139,176,274)

172. Bhootamaatra samsargaha: The relationship among theparts of the elements (the cause for the distinctive knowle-dge) – (2-214,330)

173. Muktaha: One who is freed from Avidyaa-Kaama-Karma, a

Jnaani or Realized Soul (2-22,23,29,274)174. Muktihi: The upaasanaa which is spiritual practice for

attaining Mukti or the position of Agni etc. for Vaak or specialetc. (2-6 to 9)

175. Munihi: A yogin who is constantly engrossed in Aatmamanaaor ratiocinating on the Self alone after completing Paanditya



and Baalya (2-62,308,315)176. Mrityuhu: Graha and Atigraha and their Prayoajakas viz.

Avidyaa-Kaama-Karma (2-16,22,24,29,176,196,197,198)177. Mrityoarmrityuhu: The death of death which is the cause for

Samsaara and Svaprayoajaka (Aatma Jnaana or Self-Knowledge) – (2-21,22,24,29)

178. Mrityoaratyayaha: To transcend Karma which is associatedwith detachment, Devataaroopa praapti or attainment of theform of a deity (2-5)

179. Mrityoaroopani: The various forms of Mrityu or death ormortality of the nature of Karma, Kaarya karanas or the bodyand the sense (2-176,196,197,206,242)

180. Moakshaha, vimoakshaha: Liberation from the Bondage ofSamsaara (2-21,24,29,272 to 275,279 to 282,340)

181. Moaksha saadhanam, Moaksha kaaranam: Jnaana or Self-Knowledge which brings about Liberation (2-276,281 to 284)

182. Mounam: The extraordinary Intuitive Knowledge that accruesas the fruit of Paanditya and Baalya (2-63)

183. Yajnaha: (a) Yaaga or sacrifice (2-3,13,14); (b) yajamaan,one who performs the sacrifice (2-6)

184. Yajnaangavishya darshanaani: The methods of meditatingon the Angas or sections or parts of a yajna or sacrifice (2-10)

185. Yajnoapa veetaadeeni: The Karmasaadhanas or implementsneeded for rituals like upaveeta, Niveeta and Praacheenaveeta (2-56,57,58,60,61)

186. Yama pradhaanaani: (Dhyaana etc) which are the spiritualpractices predominantly the nature of the mental actions (2-343)

187. Yaagadharmaanusevanam: To practice the yogic disciplinesof yama, Niyama etc. (2-259)

188. Yoagee: (a) upaasakas (2-283,286); (b) Yoagasiddha (2-139); (c) Paramaatma Jnaana Nishthaa or one who is rootedin the Intuitive Knowledge of the Supreme Self, Muni (2-62,308)



189. Labdhaagamaha: One who has acquired the spiritualinstructions regarding the Ateedriya vishaya or an object(Entity) which is beyond the purview of the senses (2-40)

190. Lingam: (a) A mark or symbol, the cause for Anumaana or

inference (2-82,84,157,161,179,181); (b) Linga shareerawhich is Karanaatmaka or of the essential nature of senses(2-49,69,210,244,267); (c) Smaarta Paarivraajya vyanjakavesha or an attire that is bizarre of a wandering monkstipulated in the Smritis (2-56,57,60)

191. Lingaatmaa, Hridayaatmaa, Linggoapaadhihi: Taijasa, Atman who has the linga or a symbol as an adjunct (2-154,155,157,144,246,255,256)

192. Loakaha: (a) Ihaloaka or this world and Paraloaka or theother world (2-170,184,185,186,267); (b) Pitruloaka or theworld of manes etc. wherein there exists distinctions in Bliss(2-237); (c) Atman who is quite distinct from the externalworld, Brahman (2-240,309,310,311,317); (d) Manushya orthe human being Pitru, Deva – one among these Annatma-loakas (2-56,309,310); (e) the division of Pitruloaka (2-455);(f) Kaarya karana samghaata or the conglomeration of thebody and the senses (2-186)

193. Loakaaloakou: This world that is needed for the enjoyment ofthe fruit of Karm as also that world which is beyond (2-41)

194. Loukikee Drishtihi: The function of the Antah karana or themind associated with the sense of sight, ie. the empiricalviewpoint (2-46,48)

195. Vartamaanaapa deshaha: A sentence in which there existsonly a verb or the present tense or time devoid of any wordsignifying the vidhaayaka or the controller (2-57)

196. Vastwantara pratyu pasthaa pitaa, Anyatwa pratyu pasthaa-pita hetuhu: (Avidyaa) which imagines another object andprojects it (2-214,215,226,233)

197. Vaayuhu, Sootraatmaa: The Samashti vyashtiroopa or theform of macrocosmic and microscopic Being which is attain-ed by Ashwa medha yaajees or performers of the Ashwam-



edha (horse) sacrifice and those who meditate upon it byvirtue of having obtained it and which is predominantlyaction-oriented, Sootratmaa (2-43,67 to 69,95 to 77)

198. Vaasanaa: The latent in pressions in the mind brought about

by the waking experience (2-186,187,188,190,191,192)199. Vijnaanam: (a) The Kshanika vijnaana or momentary

awareness which is a function (faculty) of the Buddhed orintelligence (2-177,178,179,180,182,302); (b) the all-comprehending, pervasive Pure Consciousness (2-179); (c)awareness with special attributes (vishesha vijnaana) – (2-259)

200. Vijnaana mayaha, vijnaanaatmaa: (a) One is predominantly

of the nature of intelligence, self of the form of Jeeva whoappears owing to the association with Budhhi vijnaana orintellectual awareness (2-157,171,242,256,258,302,303); (b)the mutation of the consciousness of Paramaatman (Bhartruprapancha) – (2-171)

201. Vidyaa: (a) The common knowledge associated with Prajnaaor consciousness through Karma that follows the Jeeva atthe time of death (2-260); (b) the Vedic knowledge which ishaving the purport of Karma (2-287); (c) Aatma Jnaana orSelf-Knowledge which negates or falsifies Avidyaa (2-58,210,212,213,279,280); (d) upaasanaa (2-210)

202. Vidyaa sahitam, Vidyaa samyuktam: (Karma) which iscombined or associated with upaasanaa (2-31,36,56)

203. Vipareeta pratyayaha: The false knowledge or misconcep-tion that is the cause for the delusion called ‘Avdyaa’ (2-55)

204. Vishu ddhaatma, vishuddhasattwaha: One who has attainedthe purification of the mind by means of Karma (2-306,307)

205. Vishesha vijnaanam: the distinctive knowledge of the type – ‘It is such and such’ – (2-214,259)

206. Vishwajinnyaayaha: Just as since for the yaaga called‘Visheajit’ no remaining fruit has been mentioned the fruit ofSvarga or heaven is imagined (to imagine a fruit for NityaKarma) – (2-31)



207. Vishaya vishayyaa kaaraha: The form of vishayi (subject)and vishaya (object) that is manifested (Abhivyakta) in theworld and which is an Amsha or part of Paramaananda or

Absolute Bliss (2-235)

208. Vishaya vishyyaaa bhaasatwam: (according to the Buddhi-stic method) the origin (cause) of the shape of vishaya andvishayi that occurs to Kshanika vijnaana (2-182)

209. Vihitaa karana Pratishiddhaacharane: (the error) of notdoing a thing that is mentioned (stipulated) by the Shaastraand to do that thing which is forbidden or prohibited – (2-57)

210. Vyavadhaanam: The impediment or cover that exists forMoaksha or Liberation (ie. Avidyaa) – (2-31,32,33,156)

211. Vyaakritam: That which is manifested distinctively andpervasively as names and forms (2-95)

212. Vyutthaanam: To rise in the opposite direction, the Paramah-amsa paari vraajya which enables one to give up all Eshan-as or deep-seated desire and rise (to realize the AbsoluteReality) – (2-56 to 59,62,310,344)

213. Shareera paatoattara Kaalam: (The attainment of divinity)after the fall of the body (2-145); Moaksha is not to beattained after the fall of the body, ie. not posthumously, buthere and now while alive (2-271)

214. Shaastram, Shabdaha, vadaha: Vedic lore (2- 2,37,38,374,297,335,353)

215. Shaastra tarkou, Shaastra nyaayou: The Aagamoapapattis(Shaastra and yukti) that are needed to determine the Tattwaor Absolute Reality (2-322,335)

216. Shaastreeyam: The Punya karma or meritorious action orupaasanaa that are stipulated by the Shaastra (2-30,426,

453)217. Shrinkalaa pratya yaha: A concept akin to two links of ac

chain being attached (2-181)218. Shesha pratipatti karma, Pratipatti karma: The karma or

ritual which mentions the utilization of the remnants (2-61,281)



219. Samyoaga viyoagou: To combine and to separate (KaaryaKaranas or body and senses) – (2-123)

220. Samvritam: That which is Amrita (in mortal), Kalpitaroopa orimaginary form (2-177)

221. Samsaaraha: The Bondage that enjoys Sukha and Duhkha(2-30,55,266)

222. Samsaaragatayaha: The three Gatis or paths, viz. utharamaarga, Dakshina maarga, Adhoagati (2-426)

223. Samsaaritwam: The Avidyaa svabhaava or nature ofignorance which prompts one to believe that one experienceSamsaara (2-54)

224. Samskaaraha: (a) To remove a defect and add a good

quality (2-36,306,307,310,342); (b) the obsequies or funeralrites performed after one’s death (2-125)

225. Sangaha: The relationship between the body and the senses(kaarya – karam Sembandha) – (2-126,200,202,203,204,205)

226. Satyasya Satyam: The Paramaartharoopa or the Transcend-ental, Absolute form of the fire primordial elements, Atman(2-65,90)

227. Sadyoamuktihi: To become Liberation instantly on attainingJnaana or Self – Knowledge (2-452)

228. Sandhyam: The dream which is the joint or link between thisLoaka and the Paraloaka (2-184,194)

229. Sannyaasaha: The Eshanaatyaaga or renunciation of alldesires that is obtained as its purport by means of that whichis subsidiary to Jnaana or by means of Jnaana, Paramaham-sa paari vraajya (2-50,53,281,300,318,322,333)

230. Sapta dashakam: (Linga, Shareera) which is divided into 17

parts; the five primordial elements, the ten senses, Praana, Antah karana (2-69,210)

231. Samashti vyashtyaatmaa: The macrocosmic Praana, Sootrawhich are distinctive as Aadhyaatmika, Aadhibhoutika and

Aadhidaivika as also as a conglomeration (2-39,40,43,69)232. Samaahita: That which is associated with Aikaagrya or one-



pointed ness without any movement (2-315)233. Samaikarasam: (Atman) who exists in one and the same

form and without there being any internal variety orvariegation (2-274,275)

234. Sampat: That upaasanaa which makes Karmas to yield theirrespective fruit, or to attain the fruit itself by means of upaa-sanaa (2-11)

235. Sampradaana kaarakam: The deities like Agni etc requiredfor performing Karma (2-338)

236. Samprasaadaha: (Sushupti or deep sleep) that is deardevoid of any impurities caused by the functions of the bodyand the senses (2-197,198)

237. Sarva Karmasaadhana parityaagaha, Sarvaparityaagaha: Torenounce all Karmas as also their Saadhaanas, ie. Param-ahamsapaari vraajya (2-57,61)

238. Sarvakarmaa bhaavaha: The Jnaani not having any Karmato be done (2-61)

239. Sarva purushaartha saadhanam: (Karma that is device for allPurushaarthas (2-30)

240. Sarvamrityuhu, Paramrityuhu: Mrityu or death that is greaterthan all else (Aatma Jnaana or Self-Knowledge) – (2-21,22)

241. Sarva visheshana rahitam: (Aksharabrahma) which is devoidof any special attribute whatsoever (2-80)

242. Sarvasambandhaateetam: (Sushuptaatmaroopa) whichdevoid of any relationship like father, mother etc. (2-217)

243. Sarvasam vyahaara loapaprasanygaha: A defect existing (inBuddhistic Kshanikavaada) of the type that no empiricaltransaction being carried out (2-181)

244. Sarva samsaara dharmashoonya, Sarva samsaara dharma

varjita, Sava samsaara dharma vilakshana, Sarva Samsaaradharmaateetam: (The Sushuptaroopa Aatmas who is devoidof any of Avidyaa – Kaama – Karma which are the intrinsicqualities of Samsaara (2-70,72,208,209,213,242,312)

245. Sarvaatmaa, Sarvaatmakaha: (a) (Praajna) who is called‘Praana’ who is one with everything (2-155,156); (b) (Brahm



an) which has Itself has become everything (2- 211,268,319)246. Sarvatma darshanam: The Intuitive Knowledge of Brahman

which is the innermost Self of everything (2-316)247. Sarvaatma bhaavaha: (Moaksha or Liberation) – (2-139,210,

211,212,213); to be established in the essential nature ofBrahman which is Itself everything (2-317)

248. Sarvaanaatma pratyaya taraskaranam: To get rid of or tomake extinct the Anaatm pratyaya or concepts of not-Self onthe strength of Jnaana or Self-Knowledge (2-62,63)

249. Sarvaikatwam: To become one with everything, oneselfbeing everything (2-17,215)

250. Sarvaishana vinirmuktaha, Sarvaishanaa vinivrittaha: (a

Sannyaasin) who has given up all desires for Manushyaloaka etc. (2-313,315)

251. Sahakaari saadhanam, Sahakaarishaaranam: That Saadh-ana which is imagined to be necessarily present along withJnaana for attaining Moaksha (2-158,333)

252. Saakshaat: (Atman) which is one’s own essential nature ofBeing without any interruption or interstice in between (2-45,51,58,64)

253. Saadrisha pratyayaha: The concept of the type – ‘This is likethat’ (2-181)

254. Saadhana trayam, Damaaditrayam: The three spiritualpractices of Dama (control over the sense), Daya (Kindne-ss), Daana (Charity) which remains to be done after allmeditation (2-360,364,366)

255. Saadhanaphala vilakshana, Asaadhana phalaroopa: (Atman)who is devoid of any thing being utilized in order to attainsomething else (2-58,61,62)

256. Saadhana vidhaanam: Ritualistic implements like the sacredthread etc. which are stipulated (for a Tridanti Sannyaasin) – (2-60)

257. Saadhya saadhane: Karma and sacred thread etc. which arespiritual Saadhanas or implements and Manushya loaka etc.which Saadhya (2-56,217,310)



258. Suptaaha: (The external and internal) parts which get dissol-ved in their own forms and appear as Vaasanaaroopa (2-189)

259. Sushuptam: Deep sleep (2-197,198,207,208,216,223,229,

270)260. Sushumnaa: The Naadi or subtle nerve which is the doorway

to Brahmaloaka (2-283)261. Sootram: Vaayu who is Samashti vyashtyaatmaka who can

be attained by Ashwamedha darshana, Hiranyagarbha,named ‘Satya’ (2-39,43,67,68,69,256)

262. Soapaadhika: Brahma who is endowed with names andforms and who is available for empirircal transactions (2-

346,347,366)263. Sthaana trayam: The three states of waking, dream and

deep sleep (2-205,207)264. Smaartha Lingam: The attire stipulate in the Smritis which

indicates the Paarivraajya of the ignorant (2-56)265. Svapnaha, Svaapaha: The state in which the Aatah karana

or mind acquires the dream thoughts (2-63,165,176,184,189,210)

266. Svabhaavaha: (a) (the chaarvaakas’ theory) that without anycause the birth takes place, oneself is the body, and by itselfit appears – (2-28,160); (b) Vastudharma or the intrinsicqualities of an Entity (2-30,214)

267. Svargoa Loakaha: (a) Karma phala (2-10,337); (b) Moaksha(2-282)

268. Svayamjyoatihi: (Atman) who is self-effulgent, self- illumining(2-173,176,186,187,192 to 195)

269. Svaabhaavika: (a) In the state of non-discrimination that

which exists quite naturally (2-5,6,8,16,54,339,353,426); (b)that which belongs to the essential nature of an entity (2-212,214,233,271)

270. Saartha: One existing for one’s own sake (2-174)271. Hiranyagarbha: The Jagadaatma Soatra that exists in unity

with all duality (2-26,370,447)



372. Hiranyagarbhaadi vidyaa: The upaasanaa on the deities likeBrahma etc. (2-56)

273. Hrit, Hridayam: (a) The Buddhi (Antah karana or mind) whichexists in the heart (2-115 to 121,157,173,367,399); (b)

Taijasa who is the Self of the Hridaya or heart (2-155)5-3-2003 Bangalore.

Bhagavad geeta

1. Amshaha: (a) One part of Paramaatman or the SupremeSelf; Shri Krishna who has incarnated by virtue of Maaya orillusion (1); (b) Jeeva who exists as one part ofParamaatman (902,903)

2. Akartru: Brahman or Atman who is not a kartru or an agentof action (12,44,45)

3. Akarma: (a) Not doing Karma (92,167); (b) Karma not beingthere, ie. its absence (261,262,263,264,265,271,274)

4. Akritaa bhyaa gamaha: The fruit of a Karma not performedaccruing (597)

5. Aksharum: (a) Paramaatman(177,502,514,529,530,674,700,729); (b) Omkaara (517,633);

(c) the letters like Akaara etc. (641)6. Aksharaatmaanaha, Aksharoapaasakaaha: Those people

who after cognizing Paramaatman keep on contemplatingupon Him (731,732,743,751)

7. Agnihoatraadihi: The Nitya karma or daily rituals that arestipulated in the Shruti (Upanishad) like Agnihoatra etc.(44,148,285,380,281,1131,1134,1135,1140)

8. Agneeshoamou: Agni and Soma which have got transformed

as the entire world of the forms Bhoaktru (enjoyers) andBhoajya (the objects of enjoyment (914)9. Agrahanaadihi: Not knowing doubting and misconception

(761)10. Ajnaha, Anaatmajnaha, Anaatmavit: One who has not

cognized Atman or the Self (133,163,164,266,178,179,315,



321,322,832,1104,1125,1126)11. Ajnaataartha jnaapanam: To objectify an enityt not known

and then signify it (34)12. Ajnaanam: (a) Not knowing (the reality), to know it erroneo-

usly (46,133,319,353,354,356,357,468,511,617,788,832,931,945,946,1014,1152,1153); (b) the impurities of the mindwhich are an impediment for Jnaana to accrue; Maanitwa oregoism, Dambhitwa or arrogance, vain pride etc. (788)

13. Atddharmaa dhyaaroapanam, Ataddharmaaroapaha:BHraanti or delusion which conjures up a Dharma or intrinsicquality that does not really exists in Atman (34)

14. Advaitaatma: Atman or the Self without a second (1043)

15. Adhi kritaha: Adhikaari or one who is qualified, one who is fitto practice what is stipulated in the scriptures (156,166,170,175,178,179,202,1004,1005,1013,1019,1021,1022)

16. Adhishthaanam: Aashraya or a support (223); The bodywhich is the support for Itcchaa or desire etc. to appear (494)

17. Adhyaatma vidyaa, Adhyaatma jnaanam: The Vidyaa aspiritual science that determines the essential nature of

Atman (640,652,788)18. Adhyaatmashaastram: The Shaastra that signifies the

Aatmaswaroopa or essential nature of the Self (652)19. Adhyaatmam: (a) The Brahmaswaroopa that is Pratyagaa-

tma or the innermost Self (498,502,898); (b) that which isrelated to the body (785)

20. Adhyaasaha: To know something as that which it is not ie. tomisconceive something (826)

21. Anaatmaadhyaaaroapanam: To conjures up or misconceivethat which is not the Self (1097)

22. Annavarana Jnaana shaktihi: Eshwara who is endowed withJnaana shakti or power of Intuitive knowledge devoid of anycover (236)

23. Aneka Chandra darshee: One having cataract which induceshim to see two or more moons (826)

24. Antahakaranam: The inner instrument of mind comprising



volitionary mind, intellect etc. (103,105,276,363,928,962,980,1019,1034,1093)

25. Antarangam: An internal part, a close implement (372,376)26. Antyabhaava vikaaraha, Antyaa vikriya: The ultimate among

the mutations of an entity or object, destruction (39,42,828)27. Antyam Pramaanam: The final valid means of knowledge;

the Shaastra which signifies that the transactions of usingPranaana is itself false or unreal (34,135)

28. Antyaa Vishshaaha: The objects that the vaisheshikas haveimagined to signify the mutual distinctions among Atmas etc.who are Nitya vastus or eternal entities (360)

29. Anyaapoahaha: To refute, negate what is distinct from a

particular thing (814)30. Apakshayaha: The mutation or change of the type of wearing

out (39,42)31. Aparaa prakrititi: The Prakriti (Nature) called ‘Trigunaatmaka

Maayaa’ (illusion having three qualities of Sattwa, Rajas,Tamas), Eshwara’s Jagashakti or gross power (458,459,460, 753)

32. Apoarvam: The cause of the fruit of heaven which thePoorva Meemaamsakas have imagined to be produced byKarma (176)

33. Aprameyaha: The Absolute nature of Pramaatru (cognizer)who does not come within the purview of the Pramaanas orvalid means of knowledge (34,672)

34. Aprasoota phalam, Anaarabdha phalam, Anaarabdhakaaryam: (Karma) which has not yet yielded its fruit andwhich is Samchita (the totality of Karmas) – (820,1129,1132)

35. Apraakritam: That which is not the effect of Praakriti or

Nature, Aloakika or that which is other worldly or alien to thisworld of duality (242)

36. Apraaptanishedhaha: To negate a thing that is not available(277)

37. Abhaagavatma Matam: A doctrine that is opposed to theopinion of Bhaga vanta (1085)



38. Abhyaasaha: To go on re[eating one and one concept orthought in a one-pointed concentrated mind (435,436,509,737,741,1063)

39. Abhyudayaha: A fruit accruing from a spiritual practice like

Svarga or attaining heaven etc. (1-156,240,624)40. Amritam: (a) The remnant of rice (food) in a yajna or sacrifice

(174,297); (b) the food of the deities (635,1064,1065)41. Amrita, Amritatwa: Mukti or Liberation (24,743,790,792,879)42. Avikriyaha: (Atman) devoid of any change whatsoever, (35,

37,41,42,43,45,46,54,768,773)43. Avidyaa: To misconceive something without knowing its

reality, Bhedabuddhi or divisive mind, to know Prakriti itself

to be oneself (43,132,133,134,198,352,365,458,464,527,530,761,767,770,772,811,814,1126,1129,1136,1137,1139,1140)

44. Avidyaa, Kaama Karmaani: Avidya-Kaama-Karma which arethe cause for getting Samsaara or transmigratory existence(819,827,850,1036,1037)

45. Avidyaa kalpita, Avidyaa parikalpita: (Samsaari) who isconjured up or projected owing to misconception (770); (thebody) which appears to be Atman or Self (816); (Samsaara)

– (1069); the Gunas (1091); karma hatu or the cause ofKarma (1032,1034); names and formed (1097)

46. Avidyaa kaaryam: The fruit or effect of false notion ormisconception (Vyavahaara or the empirical transactions) – (132); Karma phala (759)

47. Avidyaa krita: That which is brought about or produced byignorance, a false appearance (Kartrutwa or agent ship ofaction etc.) – (46); Bhoaga or enjuoyment (365); upaadhi or

adjunct (759,903); duality (763); Samshaya or doubt (1020);Phala or fruit (1025); Samsaara (1139); selves or Jeevas(919,1140); Karma (1037)

48. Avidyaa krita: Of the form of Avidyaa, (Gunas or qualities)that appear owing to misconception (853); Dehaabhimaanaor identification with the body (1139)



49. Avidyaa dhyaaroapita, Avidyaa dhyasta: (Sthaanupurusha)who is conjured owing to Avidyaa (760); Kriyaa Kaarakaphala (773,1025); the intrinsic nature of Gunas (1091); theobjects (1097)

50. Avidyaa nimittakaha, Avidyaa roopaha: (the combination ofKshetra-Kshetrajna) which appears owing to [the cause of)

Avidyaa (811,827)51. Avidyaa bhoomihi, Avidyaa vasthaa: The state comprising

empirical transactions brought about by Avidyaa (134,261)52. Avidyaa lakshanaa: The Prakriti or Maayaa that appears

owing to misconception (352,555,559,813,817,844)53. Avidvaa: One who has not cognized the Aatmatattwa or

Absolute Reality of the Self (44,194,196,197,759,765,768)54. Avivekaha, Aviveka vijnaanam: (a) One not being able to

distinguish between Buddhi or intellect etc. and Atman(43,103,319,741); (b) not being able to cognize Kaarya and

Akaarya (121,931)55. Avyaktaha: Atman who is not perceptible to the senses (55-

530)56. Avyaktam: (a) Prajaapati’s deep sleep state (526); (b) Avyaakrita (unmanifested) or Maayaa which is the potentialseed form of Bhootas or all elements (458,530,780,892); (c)Paramaatma (729,731)

57. Avyaktaa disthaa varaantam: Beginning from the world’sseed form up to the in movable beings like plants tree (1043)

58. Avyaya: (a) Atman who does not wear out nor get destroyed(2,31,42,251,469); (b) Atman Jnaana which is having thefruit that cannot be destroyed (545)

59. Avyaakritam: The subtle state of the warld, Avyakta or

unmanifested state of the world, Maayaa or illusion (729,780,1097)

60. Ashaanta darpaaha: Those people who have not got rid ofthe arrogance, pride which transcends Dharma or righteous-ness (909)

61. Ashesha karma sannyaasaha, Ashesha karma parityaagaha:



To give up all Karmas without any remnant (1022,1023,1025,1027)

62. Ashruta kalpanaa: To imagine something that is notmentioned in the scriptures (268,769)

63. Asat, Asatya: (a) The Buddhi or sense with regard to aparticular object which gets subtlated – that false thing(26,27,32,43); (b) an entity that is dependent upon anotherthing (573); (c) Kaarya or an effect (573); (d) Paramaatmanwho has the adjunct of non-entity or non-existence (700)

64. Asamhata: Atman or the Self who is not associated with aconglomeration of objects which combine together andfunction for someone else (43)

65. Asuraanaam upanishat: The opinion of demons that thebody alone is Atman.

66. Ahamkaaraha: (a) The ‘I’ sense or notion (7-198,744); (b) theTattwa or ultimate Reality which is the cause of the mind asalso of the five primordial elements (458,780); (c) egoism(139,948)

67. Ahampratyaya vishayaha: Jeeva who is the object of the ‘I’concept (37,1139)

68. Aachaaryaha: The preceptor who instructs about the Tattwaor the ultimate Absolute Reality (45,748,802,823)

69. Aatmagunaaha: Desire and such other Gunas or intrinsicqualities which the Vaisheshikas have imagined to be

Atman’s Gunas or intrinsic qualities (781)70. Aatmajnaha, Aatmavit: One who has cognized the Paramaa-

tmatattwa or the Absolute Reality of the Supreme Self (134,135,179,180,193,194,321,322,323,324,325)

71. Aatma jnaanam, Aatma darshana,: To cognize the Self

properly, correctly as He is, (7,8,12,15,45,47,135,545,546,764,821,1020,1927,1141,1153)

72. Aatma Jnaana nishthaa: To cognize the Absolute Reality ofthe Self and to get established in that Intuitive knowledgeItself (4,8,179,1094,1098)

73. Aatma pratyayaha: The ‘I’ concept (198)



74. Aatma pratyayaikam: That which appears in one’s ownexperience (844)

75. Aatma vaadinaha: The disputants who affirm that apart fromthe body the Self exists (762)

76. Aatma viveka jnaanam, Aatma viveka prajnaa: To distinguishthe Aatma swaroopa and cognize It (104,1094)

77. Aatma vishuddhihi, Aatma shuddhihi, Aatma samskaaraha:The Antah karana or the inner instrument of our mindbecoming fit for Self-knowledge after giving up Raaga(attachments) Dwesha (hatred) etc. (255,346,400,1017)

78. Aatmaswaroopaa vasthaanam, Swaroopaa vasthaanam: Togive up the identification with the not Self and to establish

oneself in the Self (1020,1128)79. Aatma: (a) Brahman or the ultimate, Absolute Reality which

is everyone’s Swaroopa or essential nature of Being (31,33, 34,35,37,38,43,44,45,47,53,54,55,57,62,63,105,227,557,627,766,771,795,817,822,837,1021,1032,1036,1043,1097,1098,1102); (b) Jeeva (833,834); (c) Antaha karana or mind(123,165,227,363,392,393,403,415,591,597,822); (b) theconglomeration of the body and the senses (276,392,393);(e) the body (396)

80. Aatmaanatma vivekaha: The cognition that Atman isSadroopa or of the essential nature of Reality or Pure Beingwhereas Anaatman or not-Self is false, unreal (43,104,109,129,136,652,1020)

81. Aatmaikatwa jnaanam, Aatmeshwarai katwa darshanam: Atman is one and one only (ie. Non-dual), the IntuitiveKnowledge that Atman and Eshwara means one and thesame Non-dual Reality (44,317,428,1136)

82. Aadikartaa: Naaraayana who is the root cause for everythingParamaatman or the Supreme Self (1)

83. Aadivikriyaa: The first mutation or birth of an object, (39)84. Aadhyaatmika: That which is within the body (110,125,292,

365,520)85. Aarambhakam: The cause that gives rise to something



(253,300,810,820,1128)86. Aashrama vikalpaha: The rule that a Brahma chaarim or

celibate can either become a Grahastha or householder ornot but can become a Sannyaasin (146)

87. Itaretaraadhyaasaha: To misconceive one thing in anotherowing to Bhraanti or delusion (760,826)

88. Indrajaalam: Illusion, an illustration for false appearance(1025)

89. Indriyaani: The senses like ears, eyes, etc. 129,210,223,224,225,226,291,349,373,420,630)

90. Ihaamutraarthaaha, Ihaamutra phalaani: The objects thataccrues as the fruit of Karma either in this world or in the

other world (387,747)91. Eshwaraha: Paramaatman or the Supreme Self who creates

the world and rules over it (5,81,89,94,250,460,471,491,557,561,621,724,733,753,758,769,807,808,828,916,950,995,1046)

92. Eshwara prasaadaha: That which is granted graciously bythe Lord (81)

93. Eshwaraaraa dhanam: To perform Karma and worshipEshwara (81,95)

94. Uttaroamaargaha: The path that is trekked by Omkaarameditators to reach Brahmaloaka (894)

95. Upaadaama kaaranam: That cause which gets transformedinto the shape or form of the effect (894)

96. Upaadhihi: An object which does not get combined with anentity but becomes an instrument or valid means to signifythat entity, an adjunct (796,797,798,799,910,916)

97. Upaadhilakshana, upaadhikrita: Kartru or agent of action,

and Bhoaktru or enjoyer) who appear like that owing to theupaadhi or adjunct (1029,1039); Shaktis (776); Vibhootis orexcellences (1105)

98. Upaasanam: To turn over or ratiocinate about one and thesame object in the mind without let (515,537,729)

99. Oordhwa retasaha: The Aashranis other than Grahasthaas



or householder, especially Sannyaasins (145)100. Oosharadeshaha: Barren land, the place where the mirage

water appears. (767)101. Ekaadashendriyaani: Eleven senses including the mind

(630)102. Eshanaa: The desire for children (progeny), weather and

Loaka (109,136,615,725,743,751)103. Aiddrajaalikaha: Those who mesmerize, hypnotise (896)104. Oopadeshikam: Vedanam: The Jnaana or Intuitive

Knowledge that has accrued owing to the spiritualinstructions of the Shaastra and a traditional preceptor (755)

105. Oupanishadam Darshanam: The Jnaana or Self-Knowledge

that is instructed exclusively in the Upanishads (839)106. Karanaani: The thirteen valid means of action or knowledge

that exist within the body (810), twelve (1029)107. Kartrutwaabhimaanaha: The misconception of the type that –

‘I am an agent of action’ (557) 108. Karma: (a) The commonplace action (43,163,258,261,262,

263,264,265,277,283,284); (b) the rituals like agnihoatrasacrifice etc. stipulated in the scriptures (8,10,12,44,81,89,94,108,149,153,156,162,168,178,258,282,327,563,570, 723,733,856,1001,1018,1125,1126,1127,1128,1130,1132,1135,1137); (c) that fruit which a Kartru has to obtain by a Kriyaa(46,352)

109. Karmanishthaa: Believing that Karma alone has to beperformed to get engrossed in it (154,158)

110. Karma bandhaha: The bundle of merits and demerits (81)111. Karmayoagaha: Without having any Sanga or attachment

and Phalaashaa or hankering after fruits of action to do one’s

duty (work) as the worship of the Lord (81,83,101,108,156,160,170)

112. Karnasannyaasaha: To give up karmas which are stipulatedin the scriptures (161,320,321,322,323,329,379,1001,1018)

113. Karma phalavibhaagajnaha: One who can distinguish in themanner – ‘For such and such Karmasuch and such a fruit



accrues’ and then cognize the scriptural purport (485) 114. Kaamaha: (a) Icchaa or desire (86,109,120,137,138,217,

220,221,222,224,225,226,227,272,939); (b) the objects(86,137,171,485,940)

115. Kaarakam: (a) That which gives rise to something that doesnot exist, but not that which reminds (148); (b) the implementthat is needed for kriyaa or action (285,773,774)

116. Kaarya karanaani: The body and the senses (198,264,265,342,351,754,810,816,876,884,978)

117. Kaarya karana samghaataha: The conglomeration of thebody and the senses which function for the sake of Atman(60,61,198,276,292,293,630,768,784)

118. Kaarya kaaramaani: The Tattwas or categories like Mahatetc. which are mutually the cause for one another (810,811,834)

119. Kaalaaantara muktihi, Kaalaantara Brahma praaptihi: TheKrama mukti that is attained posthumously through upaasa-naa (515,534,543)

120. Kootasthaaha: (a) Maayaashakti (917); (b) Paramaatma whois the witness of the Maayaashakti (729); (c) one who doesnot get mutations in the mind (293)

121. Krita vipranaashaha: That which is done getting destroyedwithout yielding its fruit (527,818)

122. Kritaartha lakshanaani: The lakshanas or hall marks ofJnaanis who have attained the Parama purushaartha orMoaksha (108)

123. Kavalaatma darshee: Jnaani who sees the Self alone (as theNon-dual Reality) – (362)

124. Kavalyam: The Sthiti or condition in which Atman alone

exists, ie. Mukti (Liberation) – (8,761,1127,1128,1129,1130)125. Koasha kaaraha: The silk worn, an illustration to affirm one

acquiring Bondage by himself (557)126. Kriyaa karaka phalaani: Kriyaa or the action, the agent of

action needed for it, the means of action (Karma) and thefruit of action (285,773,774,1040,1069)



127. Klesha moola karmaashayaha: The support or refuge ofKarmas which are cause by Avidyaa and Kaama (527)

128. Ksharaha: A thing that has birth, vyaakrita or manifestedname and form (503,916,917,918,921)

129. Kshetram: The Mahaabhoatas or the five primordialelements etc. which are of the form of not-Self (753,755,756,757,760,768,773,776,777,782,783,805,806,826,844,845)

130. Kshetrajnaha: Atman or the Self who cognizes the not-Self ofKshetra or dwelling place (753,755,767,768,769,771,772,776,777,783,806,823,824,826,834,845)

131. Kshetra Kshetrajnasamyoagaha: Adhyaasa or misconcep-tion which has mixed up by superimposing Atman and

Anaatman each in the other (826,827)132. Kshetrajna paramaatmaikatwa jnaanam, Kshetrajneshwarai

katram: The cognition that Jeevaatman and Paramaatmanare one and the same (304,824,829,1107)

133. Gandharva nagaram: A vision of a celestial city whichappears owing to delusion (826)

134. Geetaaha: The seven hundred verses of Bhagavad geeta (2-14,150,157)

135. Geetaashaastram: The Vedantic spiritual science that existsin the Bhagavad geeta (2-4,6,12,36,47,143,144,176,722,848,925,998,1037,1069,1125,1136,1143)

136. Gunaaha: The qualities of Sttwa, Rajas and Tamas (163,198,199,201,853,874,875,876,878,879,887,9080

137. Gunaa teetaha: That which does not come within thepurview of the affects of the three Gunaas (881,882,884,891)

138. Gurusampradaaryah: The traditional instruction of the correct(Intuitive) knowledge imported by a preceptor (1098)

139. Guroopa sadanam: To surrender unto a preceptor as per thescriptural stipulations (312)

140. Gounam: (a) That which is Mukhya or predominant inimportance, that which is stated to be subsidiary based onsome similarity in qualities (266,268,382,1138); (b) thatwhich is related to the three Gunas of Sattwa, Rajasand



Tamas (867,1041)141. Gouna Jnaanam, Gouna pratyayaha: The secondary

knowledge that arises owing to the similarity of the Gunas(268,1138,1139)

142. Gouna yoagee: Karma yoagee who is called a ‘yoagee’because he performs Karma as yoagaanga or a subsidiarymeans for yoaga or joining with the ultimate Reality as alsogiving up the desire for fruits he gets rid of chittavikshepa orfickleness of the mind (382)

143. Gouna vrithihi: The meaning that appears owing to therelationship of a Guna but not Mukhyaartha or predominantmeaning (266,382)

144. Gouna sannyaasee: One who is called a ‘Sannyaasin’ sincehe has renounced the desire for fruit of Karma, not a reclusein the predominant sense (382)

145. Ghataadyaakaashaha: The empty space that appears to beconfined or restricted by the dimensions of a clay pot (902,910)

146. Chaturvimshati tattwaani: The twenty-four Tattwas orcategories which the Saankhyaas enumerate as Avyakta,Mahat, Ahamkaara, Tanmaatras the senses, the mind theBhootas (780)

147. Chitta bhoomihi: The realm of cognition of the mind (435)148. Chittavikshepaha: The flowing out of the mind into the

external world (382,383,435)149. Chatanyamaatraikarasam: Becoming Jnaanaswaroopa or

the essential nature of Pure consciousness devoid of anyextraneous things (1105)

150. Jalasoorya Kaha: The reflection of the sun in water, the

illustration to affirm that the Jeeva is a part (amsha) ofParamaatman (902)

151. Jeevaha: Kartru-Bhoaktru who has adorned the Praana orvital force (810,903)

152. Jeevan muktaha: One who has attained Liberation fromBondage (of Samsaara or embodied existence) which living



in the body, one who has attained the Brahmaswaroopa(100,423,878)

153. Jnaanam, Buddhihi: (a) To cognize Atman or the Selfcorrectly, in the opinion of the vrithikaara ‘Jnaana’ means

‘Upaasanaa’ (meditation) – (8,9,10,11,13,45,81,143, 152,153,221,353,354,356,491,568,757,759,788,818,819,1043,1125,1126,1127); (b) erudition in the meaning (interpreta-tion) of the Shaastra (450,454,539,544,741); (c) JnaanaSaadhana, Amaaritwa (humility) etc. (783,785,786,787,788,789); (d) cognition, Intuitive knowledge (1039)

154. Jnaana Karmaani, Buddhi karmaani: The spiritual practices(saadhanas) called ‘Jnaana’ and ‘Karma’ (9,10,11,153)

155. Jnaana Karma nishthaa, Jnaana karma Sanuchhayaha:Combining Jnaana (ie. upaasanaa) and karma, to practice toattain Moaksha or Liberation (144,148,149,151)

156. Jnaananishthaha: A Jnaani or Realized Soul who has gotestablished, rooted in Jaanasaadhana (112,275,302, 1102,1104)

157. Jnaananishthaa, Jnaanayoaganishthaa: Having attainedJnaana or Self – Knowledge to get established in Jnaanasaadhanas (13,90,108,138,151,157,158,161,179, 244,347,890,1021,1092,1094,1107,1127)

158. Jnaana nishthaa yoagyataa: To become qualified or fit forattaining Jnaana nishthaa (5-179,1078,1092,1094,1109)

159. Jnaana praaptihi: After the Sattwa shuddhi or purification ofthe mind to attain Intuitive Knowledge of the Self (81,98,172,347,372,738)

160. Jnaana yoagaha: Yoaga called ‘Jnaana’ (80,157,161) 161. Jnaana yoagou: To cognize the Absolute Reality by means

of the Shaastra and to Intuit It in one’s experience (927) 162. Jnaana lakshanaabhaktihi, Jnaana nishthaa lakshanaa

bhaaktihi: Cognizing Atman to get established in Him alonesuch a devotion (533,753,1007)

163. Jnaanaangam: (Sannyaasa) which is quite necessary forJnaana to accrue (146)



164. Jnaanaishwarya shakti bala veeryatejaamsi: Bhagawanta’sGunas or qualities of Jnaana, Aishwarya, Shakti, Bala,Veerya and Tajas (1-453,613,621,654)

165. Jnaapakam: The Shaastraic statement which reminds one of

an Entity as It is and not producing It afresh (8,148)166. Jneyam: (a) Brahman which is to be cognized as the

Absolute Reality (789,792,793,796,798,799,800,802,803,892); (b) that which can be cognized (as an object by thecognizer (1039)

167. Tattwa jnaanam, Tattwadarshanam: To cognize the ultimate, Absolute Reality of the Self (14,302,753,788)

168. Tattwavit, Tattwa jnaananee: One who has cognized the

Paramaartha or the Absolute Reality of the Self (13,44,200,255,342,475,476,753,805)

169. Tantrenaanushthaanam: By performing one Saadhana itamounts to performing another (1034)

170. Tannaatram: That which exists by itself without mixing withany other, Sooksham bhoota or subtle sensations (458,892)

171. Timiradrishtihi, Taimiriaha: Those who suffer from thedisease of cataract, an illustration for Mithyaajnaani or adeluded person (761,1032,1091)

172. Trigunaatmikaa Maayaa, Trigunaatmikaa prakritihi: Theprakriti or Maayaa (illusion) that is caused by virtue of threeGunas of Sattwa, Rajas and Tamas and which is imaginedowing to Avidyaa (2-470,754)

173. Damaha: To exercise fall control over the external senses(45,927,1073)

174. Drishtanoshta: That which appears and gets destroyed in aninstant, false thing (61,895)

175. Drishtaadrishta: OF this world which appears and of theother world which does not appear (274,275,277,411, 856,886,908)

176. Devayajnaha: One sacrifice (yajna) among the fiveMahaayajnas that a householder has to perform (174)

177. Devaadisthaanam: Devataayajya etc. which can be attained



by means of Pravrithi Dharma (5)178. Dehaantarasambandhaha: The relationship with another

body that occurs to the Jeeva (45)179. Dehendriyasam ghaataha, Dehaadisam ghaataha: The

conglomeration of the body and the senses together workingfor the sake of Atman (350,360,1138,1139,1140,1141)

180. Dvandwaani: Pairs of objects which are mutually opposedand which are the cause for Sukha and Duhkha, Icchaa andDwesha (ie. desirable and hateful) – (24,29,81,88,279,331,494,495,496)

181. Dvichandraadihi, Anekashachandraha: The false appea-rance of two moons etc. (829,1032,1091)

182. Dvaadasha karanaani: Ten senses, the mind and theintellect (1029)

183. Dvurmadvayam: The two religions pursuits (Dharmadvaya)mentioned in the Vedas, viz. Pravrithi (progress, prosperity inthis world) and Nivrithi (retirement from mundane existenceto seek Liberation) – (2)

184. Dharmaa dharmou: Punya-Paapa (merits and demerits) – (7,9,45,81,236,237,277,556,892,894,937,1025,1030,1124,1130)

185. Dhaarnaa yoagaha: The yoaga of concentrating the Praamaor vital force between the eye-brows (543)

186. Dhyaanam, Dhyaana yoagaha: Nidi dhyaasana that isneeded for attained Jnaana or Self – Knowledge (372,376,377,380,384,617,741,821,822,1102)

187. Naadee: The subtle ner ve or Naadee called ‘Sushumnaa’through which the aspirant for krama mukti goes (512,516,543)

188. Nitya Karma, Niyatam Karma: The scriptural daily rituals like Agnihoatra sacrifice which are stipulated as a must for akarmi(167,266,267,269,381,1001,1002,1012,1014,1017,1019,1128,1131,1132,1135)

189. Nitya muktaha: One who is ever Liberated, having beenbound who gets liberated – not such a Samsaari (251)



190. Nitya shuddha Buddha mukta svabhaavaha: One who isperennially devoid of even the taint of Karma, eternally of theessential nature of Pure Consciousness and eternallyLiberated only (2,236,468,560,918)

191. Nityeshwaraha: One who is eternally and independentlyrules over everyone (237)

192. Nirastasaravoa paadhi bheda, Nirup aadhika: That entitydevoid of any adjunct or associate (249,725,757,916)

193. Niraaspadaaha: (a) The false appearances devoid of anyreal support or substrate (799)

194. Nirgunaha: That Entity devoid of any Gunas or qualities,devoid of the relationship of Guna and Gunee and of the

essential nature of Pure Consciousness alone (468,834,838)195. Nirvikalpa, Nirvishesha: Aatmavastu or the Absolute Entity of

our Self who cannot be addressed as ‘He is such and such’(828,834,890)

196. Nivrithi lakshana: Dharma or righteous living of the form ornature of Jnaana and Vairaagya (renunciation), Sannyaasa(1-228)

197. Nihshreyasam The superior spiritual progress, Mukti (1-4,6,156,240,322,329,333,624,1125)

198. Nishkriya brahmaatmadarshanam, Nishkriyaat madarsha-nam: To cognize Atman or the Self devoid of any action(274,280)

199. Nishkriyaatmaswaroo paavasthaanam: To get established inthe essential nature of our Self devoid of any action whatso-ever (323,325)

200. Naish karnyam: Nishthaa or stead fast devotion, dedicationto Atmajnaana or Self-Knowledge devoid of any action (160,

161,162,163,1093)201. Panchasoonaaha: The five injurious acts that are unavoida-

ble for householders (174)202. Paraha Purushaarthaha, Param Nihshreyasam, Parama

nihshreyasam: The spiritual of life greater than all else, (ie.Moaksha or Liberation) – (4,86,1125)



203. Parama guruhu: Vaasudeva who is the first preceptor toeveryone (205,1146)

204. Paramahamsa parivraaja Kaaha: The Jnaanis or RealizedSouls who have practiced Karma sannyaasa (156,839,1025)

205. Paramaatmaa: The Mukhyaatma or the principal, SupremeSelf greater than all else (177,339,393,619,816,838, 839,890,895,902,903,915,1025)

206. Paramaarthataha: From the viewpoint of the Absolute Reality(251,252,262,272,274,284,289,353,763,839)

207. Paramaartha tattwam, Paramaarthaha, Paramaartha vastu,Paravastu: Brahman (Atman) which is the Absolute Reality(6,9,12,66,90,114,133,353,612,767,844,846,925)

208. Paramaartha darshanam, Paramaartha Jnaanam, Parama-arth vastu vivekaha: The Jnaana or Intuitive Knowledge ofthe Absolutely Real Entity (80,81,96,101,109,317,568,762)

209. Paramaartha nirahamkaaraha: One who is devoid of the ‘I’notion in the Absolute sense, ie. a Jnaani or Realized Soul(1049)

210. Paramaartha darshee: A Jnaani who has cognized the Absolute Reality, (284,348,578,731,834,1005,1007,1025)

211. Paramaartha yoagaha: The Absolutely Real yoaga, TattwaJnaana or the Intuitive Knowledge of the Absolute Reality ofthe Self (104,337)

212. Paramaartha sannyaasaha, Paaramaarthi Kaha Sannyaa-saha: The principal (Mukhya) Sannyaasa not the GounaSannyaasa which is of the form of Phala tyaaga (renuncia-tion of fruits) – (339,383,384)

213. Paramaartha sannyaasee: The Mukhya sannyaasee or theprincipal recluse, not for obtaining fruits (380,383,1004)

214. Paramaartha saankhya darshanam: The real, genuineSaankhya philosophy, ie. Vedanta Jnaana (839)

215. Paramaarthaatmaa: One who is the Absolutely real Self, nota false appearance of the self like the body etc. (832,1139)

216. Param Brahma, Paramam Brahma: The greatest BrahmanParamaatman (6,107,289,356,502,515,530,619)



201,238,554,754,806,809,811,813,834,844,850); (c) jeeva (ahuman being) and one among the Trigunaatmaka Prakritis ofthe Supreme Lord (753,806,807,834); (d) the two innatenatures of the Jeeva called ‘Daiva’ and ‘Aasura’ (563,565,

926)226. Prakriti sthatwam: Avidyaa or ignorance of the type of

misconceiving the Prakritis Dharmas or intrinsic qualities tobe one’s own (814,845,875)

227. Prakritivikritayaha: The Saankhyans seven categories likeMahat, Ahamkaara etc. (810)

228. Prachaaraha: The Vrithi or thought-form of the mind (413,415,435,516)

229. Prajaa patihi: (a) The Brahma who is the Lord for kalpa orepoch of creation (524,525,526); (b) one among Maruchi etc.or Sanaka etc. (1)

230. Prajnaa: Aatmaswaroopa jnaana or Intuitive Knowledge ofthe essential nature of the innermost Self, ie. the Pure Cons-ciousness (107,109,111,112,114,115,118,129,132)

231. Prati paksha bhaavanaa: To practice emotions or feelingsopposed to Raaga or attachments etc. (210,784)

232. Prateekam: The vastu or object that is stipulated in theShaastra to be assumed in the place of that which is upaa-sya or to be meditated upon (515)

233. Pratyakchetanaha, Pratyakchetayitaa: The Pure Conscious-ness that exists within, Aatman or the innermost Self (822)

234. Pratya gaatmaa: Our innermost Self (109,118,275,304,480,494,498,502,785,800,816,890,1105,1141)

235. Pratya vaayaha: Naraka praapti or going to hell and suchother effects of not performing the Nitya karma (83,148,181,

266,267,269,1017,1128)236. Pradhvamsaady bhaavaaha: The Abhaava or non-existence

that occurs after an object is destroyed, Anyoanyaabhaava, Atyantaa bhaava (1088)

237. Praagabhaavaha: The Abhaava or non-existence prior to thebirth of an object (1088,1089)



238. Pramaatrutwam: The Aavidyakaroopa ro false appearance ofthe type of a ‘cognizer’ (135)

239. Pramaana pramaya vyavahaaraha: The empirical transact-tion of the type – ‘This is a Pramaana or a valid means of

cognition or knowledge and ‘This is a Prameya or an objectof cognition’ (135,1085)

240. Pravritta phala, Prasoota phala, Praarabdha phala: TheKarma or action that has already yielded its fruit (308,818,820,1132)

241. Pravritti nivrittee: (a) Varnaashrama Dharma and Jnaana – vairaagya roopa Dharma (1-142,228,1056); (b) to getengaged, involved in Karma or to give up Karma (936)

242. Phalasankalpaha, Phalaabhisandhihi, Phalaasangaha: Aasakti or deep attachment to the fruit of action (5,7,12,166,285,557)

243. Phalahetoo: The causes like Dharma and Adharma and theirfruit, viz. the body, (765)

244. Bahirangam: The external Saadhana or discipline for attain-ing Jnaana, Karma (376,380,384)

245. Bahishakaranaani: The external senses (799)246. Buddhihi: (a) Jnaana or knowledge (81,84,86,142); (b)

Aatmajnaana or Self-Knowledge (12,101,127,152,615); (c) Antahakarana or the mind (43,103,105,121,153); (d) theability to know (607); (e) the determinative faculty of the mind(43,223,226,227,349,377,508,736,745,828,1026); (f) theSamashtibuddhi or the macrocosmic intellect (780); (g) theintelligence of the type – ‘By doing this, I should obtain this’(196)

247. Buddhi Karmanee: The Jnaana and Karma that are

mentioned in the scriptures (10,11,149,152)248. Buddhi vrittihi: The thought – from of the mind (Jnaana,

Ajnaana etc) – (43)249. Buddheendriyaani: The senses that give rise to the cognition

of the objective phenomena (166,780)250. Brahma: (a) Paramaatma or the Supreme Self(12,29,31,114,



141,283,284,285,287,356,498,502,619,674,724,790,836);(b) Braahmanya or the ability to cognize the ultimate Realityof Brahman (1,229); (c) Veda (177,298); (d) Brahmashakti(890); (e) Trigunaatmaka prakriti (850)

251. Brahmacharyam: Celibacy during which the disciple serveshis preceptor to acquire his grace in teaching the ShaastraicTruths (403,514)

252. Brahmajnaanam, Brahma vidyaa: To cognize the AbsoluteReality of Brahman Correctly, (287,544,545,1141)

253. Brahmabuddhya pamridita: That which is sublated ornegated by means of the Buddhi called ‘Brahman’ – (284,285)

254. Brahmabhootaha: Jeevan mukta or a Realized Soul who hasbecome verily Brahman (369,423,1104)

255. Brahma nirvaanam: Moaksha that merges in Brahman (141,369,370,371)

256. Brahmayoagaha: To stabilize the mind in Brahman alone(363)

257. Brahmavit: One who has cognized Brahman, the ultimateReality (139,244,272,283,289,262,537)

258. Brahma: Hiranyagarbha (700); four-headed Creator – aspectof the Trinity (670)

259. Brahmaatmaikatwam, Brahmaikatwam: The identity ofBrahman and Atman (289,425,426,1041)

260. Brahmaadi stamba paryantaani, Brahmaadi sthaa varianta-ani: Beginning with Hranyagarbha up to the immovablecreature – all the creatures (181,238,304,426,548,550, 757,828)

261. Bhagavattattwam: The Absolute, Transcendental nature of

Bhagavanta (475,891,924,925,1136)162. Bhagavaan: (a) The Lord Almighty endowed with six

excellence like Aishearya etc, who is Sarvajna or omniscient(1,2,4,9,10,11,12,15,44,46,54,142,149,152,216,487,543,566,601,618,726,754,845,916); (b) the venerable, revered (VedaVyaasa) – (2,44)



263. Bhavaha: (a) Antahkaranaashaya or the support of the mind(617); (b) the phenomena like Buddhi etc. (608); (c) Svabha-ava or the intrinsic nature (473); (d) the objective phenome-na (601,623); (e) Bhaavana or feeling and the ultimate purp-

ort or essence that exists in it (612)264. Bhaavanaa paripaakaha: The ripening, maturing of the

feeling of Jnaana saadhanas (788)265. Bhaava vikaaraha: The mutations that occur in an object like

being born, growing, withering etc. (40,42,45,469,828)266. Bhoataani: (a) The Creatures beginning from Brahma up to

the immovable plants and trees. (2,60,181,238,304, 426,608,621,828); (b) Vinaayaka, Maatrugana, chaturbdaginee etc.

(585,964)267. Bhootaarthaanu vaadaha: To mention what really exists only

(277)268. Bhoomihi: (a) The Tanmaatraa of Prithivee (458); (b) the

level of the mind (435,512)269. Bhraanti pratyayaha: False notion, misconception (1142)270. BHraamakam: A magnet, an illustration for a thing which

without doing any work makes (induces, prompts) another towork (1142)

171. Manaha: (a) The inner instruments of mind imbued withfaculties of Sankalpa (volition) and Vikalpa (imagination) – (129,223,226,349,373,508,630,736,745,828); (b) Antahkar-ana or the mind in general (360,400,402,420,422,423, 425,516,709,727,736,907,974,980,1059); (c) the Ahamkaarat-attwa or the phenomenon of ‘I’ notion, egoism that is thecause for the mind (458)

272. Mareechijalam, Mareechyudakam: The mirage water ie.

false appearance (28,29,895)273. Mattattwam: The Mahat Buddhi which is the name for the

cause for Ahamkaara or egoism (458)274. Mahadahamkaara tanmaatraadayaha, Mahadaadayaha: The

effects of Prakriti like Mahat etc. (458,782,834,868)275. Mahaa bhootaani: The subtle elements (780)



276. Maayaa: (a) Bhagavanta’s power as the cause for mutation,Prakriti (2,208,238,458,471,472,473,892,895,896); (b)illusion (927,1101); (c) mesmerism, hypnotism (33,878,1142)

277. Maayaanirmita haste: An elephant born out of illusion, ie. a

false appearance (826)278. Maayaasam vyavahoaraha: The empirical viewpoint cause

by illusion (251)280. Maayaapaadhi bhootaaha: The Gunas or qualities which are

the false adjuncts (878)281. Mithyaajnaanam, Mithyaa darshanam, Mithyaa pratyayaha:

A false notion (179,267,268,323,325,617,826,875,1138,1139,1140)

282. Mukteshuhu: A released arrow, an illustration to affirm thatPraarabdha karma invariably ends up in yielding its fruit(810)

283. Mumu kshuhu: One who aspires for attaining Liberation(123,147,148,202,247,255,306,310,674,887,992)

284. Mriga trishnikaa: A mirage, a false appearance (33,262)285. Mokshaha: The Parama Purushaartha or the ultimate goal of

all human existence that can be attained by means of Jnaa-na or Self – Knowledge (9,14,141,144,146,150,172,243,246,287,313,543,564,828,844,825,888)

286. Moahaha: A lack of discrimination, misconception(20,21,103,104,304,494,617,652,866,939,1014,1050,1115,1153)

287. Yuktaha: (a) Dhyaanayoagi (118,261,342,369,393,403,411);(b) Karma yoagin who has concentrated his mind on Eshw-ara, the Lord (347); (c) a knowledgeable person (196)

288. Yaava jjeevashrutihi: The scriptural statement whichstipulates Karma to be performed as long as one is alive

(8,143)289. Yoagaha: (a) Karma yoaga which is a Moaksha saadhana or

a spiritual practice to attain Liberation (9,84,102,310,319,327,334,339,739,822); (b) Dhyaana yoaga (81,310,363,377,379,385,400,409,419,436,447,453,738); (c) Jnaananishthaa (228,229,230,231,232,234,317,610); (d) Bhaagava-



nta’s Yoagasaamarthya (491,550,624,661); (e) the eight foldyoaga of Patanjali school of the form of Praanaayaanma etc.(293,733); (f) the text of the form of a dialogue between ShriKrishna and Arjuna which signifies yoaga or merger with the

Absolute Reality (6,15; (g) upaasanaa (733,737,743)290. Yoagakshemaha: A yoaga which enables onsets attain what

is desired as also the Kshema or that which confers happin-ess by protecting that (88,578,579)

291. Yoagee: (a) Karmi (535,538); (b) upaasakas (534,535,540,541); (c) one who meditates or contemplates for attainingJnaana (405,407,413)

292. Raagaadidoashaaha, Raagaadikleshaaha: The mental

defects like Raaga or attachment, Dwesha or hatred etc.(12,727,766)

293. Loakasangrahaha: To trek a path of righteousness and set agood example to the common run of people so that they donot stray away into unrighteous paths not stipulated in thescriptures (12,13,185,186,188,195,255,272,274,340)

294. Loukikadrishtihi: The natural viewpoint of the common run ofpeople who do not have any Shaastra samskaara or aninner refinement brought about by the teaching of the script-ing (1035)

295. Vandhyaa putraha: Son of a barren woman, ie. a thing thatcan never exists whatsoever (1086,1088)

296. Vaasudevaha: Bhagavaata, Paramaartha vastu tattwa or the Absolute Reality (6,7,15,46,54,118,203,205,216,235,476,478,480,1110,1111)

297. Vikaaraha: (a) One among the six mutations or changes thatoccurs to an object like birth, growth etc. (40,42); (b) the

sixteen effects like Mahat etc. which Saankhyans enumerate(810) (c) Kaarya or effect (26,29,88,809,810)

298. Vikriyaa: The mutations like birth, growth etc. that occurs toan object (39,40,45)

299. Vikshepaha: The fickleness of the mind (105,435)300. Vijnaanam: (a) To acquire the Intuitive Experience of what is



Knowledge from the spiritual instructions of the Shaastra andthe preceptor (45,90,116,224,454,545); Chaitanya or PureConsciousness (773)

301. Vidyaa: The Antahkarana Vritti or mental concept thought –

form of the very essence of Aatmajnaana or Self – Knowledge (43,44,350,759)

302. Vidwaan: One who has cognized the Absolute Reality of theSelf (42,43,44,46,136,194)

303. Vidhwastasarvaapaadhi, Sarvoapaadhi vivarjita: (Atman), inwhom all the adjuncts are destroyed, or who is devoid of anyadjunct whatsoever (724,834)

304. Viveka jnaanam, Vivekadarshanam, Viveka vijnaanam,

Viveka prajnaa: To cognize Aatmaswaroopa correctly anddistinctly (1,7,86,004,111,116,129,132,292,349,350,482)

305. Viveka buddhihi: The correct knowledge that is born out ofthe Shaastraic tenets (85,103,203)

306. Vivekaabhyaasaha: To practice Intuitive Aatmaswaroopaalone (895)

307. Vishishtoa paadhi krita: (Vibhooti or excellence) that appearsowing to a particular known adjunct (916)

308. Vishuddhasattwaha: One who has attained purification of themind by means of Karma (12,340)

309. Vishayaha: (a) The Anaatman or not-Self that can becognize, Kshetra (855); (b) one among the sensations likeShabda or sound etc. (894,907); (c) sense (114)

310. Vishaya vishayinou: Atman who cognizes everything (ie.Visheyin) and the Anaatman or not-Self that is cognized byHim (ie. Vishaya) – (826)

311. Vishnoaho Paramam Padam, Vaishanavam Padam: The

supreme state of Paramaatman, Paramaatman, Bhaava orPure Being, Mukti (Liberation), (430,531,896)

312. Vrittihi: (a) Vyaakhyaana or commentary (376); (b) a specialchange of the mind, mental concept (43,403)

313. Vedaantaaha: The Upanishads (990)314. Vedaantaa chaaryaa padeshaha: The spiritual instruction of



the scriptures and of the traditional teacher (1032)315. Vedaantaartha sampradaayaha: The system of instructing

the purport of the Upanishads to the students (915)316. Vaisheshi kaaha: People who accept an ultimate (atomic,

microscopic) special object, followers of the sage, Kanaada,founder of the Vaishehsika school of philosophy (1087,1089)

317. Vaishnavee Maayaa: The Maayaashakti or illusory powerwielded by Bhagavanta (2,238)

318. Vyaktaa vyaktaat makam: (Jagat or world of duality) whichgets manifested distinctively with names and forms andwhich does not get manifested in that manner (559)

319. Vyavahaaraha: The empirical and scriptural (ie. secular and

spiritual) transactions brought about by Avidyaa (132)320. Shabdapratyayaa goachara: That which is not an object

either to words or concepts (757)321. Shabda brahma: The fruit of the practicing Karma or rituals

(447)322. Shabdaika pramaanagamyam: Brahman which is to be

cognized only through the valid means of the scripturescalled ‘Shabda’ (793)

323. Shamaha: (a) Sarva karma sannyaasa (377,378,385); (b) tokeep full control over the mind (607,1073)

324. Shsha vishaanam: The horns of a hare, an object which isnot to be found at all (1085)

325. SHaantihi: (a) To control the mind (127,927,928); (b)Moaksha or Liberation (137,139,313,347,405)

326. Shaastram: (a) The Vedaanta Shaastra or spiritual sciencethat is taught in the Bhaagavad geeta (925); (b) The 15

th

chapter of the Geeta (925); (c) Veda (44,45,369,954,955,

956,958)327. Shaastra drishtihi: One who has followed the viewpoint

mentioned in the Shaastra alone (210)328. Shaastra pramaana jamita: (Jnaana or Intuitive Knowledge)

that is born out of the valid means called Shaastra (279)329. Shaastra Vishaya vibhaagaha: To signify the purport of the



Geeta Shaastra distinctively (80)330. Shaastraa chaaryoa padeshaha: The instruction that is

imparted by the Shaastra as will as the preceptor (45,121,509,836,844,1034)

331. Shaastraa nartha kyam: The Shaastra being renderedpurposeless meaningless (762,763,764,808,818)

332. Shaastraarthaha: The object (topic) mentioned ie. theShaastra (156,179,210,211,224)

333. Shaatraartha sampradaayaha, Shaastra sampradaayaha:The Shaastraartha that has been handed down to posteritythrough a time of teachers and their students (769,1043,1144,1147)

334. Shukti kaayaam Rajataa bhaavaha: The false appearance ofthe silver that is seen in a sea-shall (262)

335. Shoaka moahou: To grieve concerning any particular thingand its cause of Avidyaa (2,7,25,35,36,66,81)

336. Shrutahaanyashruta kalpanaa: To discard what is mentionedin the Shruti and to imagine something that is not mentionedin the Shruit (268,769)

337. Shreyaha: Mukti or Liberation (210,741,759)338. Shrouta karma: The karmas or rituals like Agnihoatra etc.

stipulated (mentioned) in the Shruit (8,9,12,144,145,570,583)339. Samsaaraha: To do Karma and in order to enjoy its fruit to

get born again and enjoy both Sukha and Duhkha (4,7,85,139,389,390,734,753,762,767,810,892,896,920,1139,1142)

340. Samsaara Kaaranam, Samsaara beejam: (grief anddelusion) which are the cause for Samsaara (736,468)

341. Samsiddhihi: (a) Mukti (liberation) – (13,185,520); (b) thepurification of the mind (Sattwashuddhi) – (b) the which is

the fruit of yoaga (438,445,449)342. Samhata: A conglomeration of parts together working for

another thing (816,1036)343. Sat: (a) Atman who is the Absolute Reality (27); (b) a vastu

or entity that is signif ied by the word ‘Sat’ (792,793); (c) thatentity depending upon which the other thing exists, or



Kaarya (the effect) – (573); (d) the name of Brahman (990);(e) Sat – Karma nishthaa or dedication to righteous acts(995)

344. Sattwashuddhihi: The mind becoming rid of defects

(impurities) like Raaga (attachment), Dwesha (hatred) etc.(5,13,94,98,101,102,156,185,344,346,347,372,380,496,738,822,1020)

345. Sadasatee: (a) Atman (Self) and Anaatman (not-Self) – (27);(b) Kaarya (effect) and Kaarana (cause) – (573)

346. Sadaaspadam: The false appearance having Brahman Itself,which is Sadroopa (of the nature of the Reality) as its subst-rate (799)

347. Sannyaasaha: A householder giving up renouncing theShaastreeya Karmas, to assume, adopt the fourth Aaashra-ma or stage of life (161,321,322,325,327,329,334)

348. Sannyaasi: Jnaani or a Realized Soul who has renounced allKarmas (90,108,109,139,148,180,289)

349. Sadyoamuktihi: The Liberation that accrues instantly on theattainment of Self-Knowledge (372,537,1093)

350. Samatwa buddhihi: That Buddhi (state of mind) whichremains steady and stead fast whether any fruit of action isattained or not (95,96,97,98,100,334)

351. Samadarshanaha, Samadarshee: One who sees (visualizes)Brahman alone everywhere (358,360,371,426)

352. Samavaayaha: (a) Antah karana (mind) – (86); (b) Atman(105); (c) Chitta samaadhaana or quiescence of the mind(415); (d) Vivekaprajnaa, Jnaana (Intuitive Knowledge of theSelf as the Absolute Reality) – (105,106,107)

153. Samuchhaya: To carry out one’s spiritual practice combining

Karma and Jnaana (ie. upaasanaa) – (9,12,143,145,147,151,157)

154. Sampradaaya vidaha: Those (scholars) who know thetraditional methodology of Vedaanta Shaastra (797)

155. Sambhooya Kartrutwam: To associate with another thingand together to work for one person (1036)



156. Samyak pramaanam: A Pramaana or valid means ofKnowledge that is infallible, Vedaanta vaakya or anupanishadic sentence, Smriti etc. (85,1098)

157. Samya jjnaanam, Samyagdarshanam: The correct Knowle-

dge, Aatmajnaana or Self-Knowledge (114,182,185,229,277,287,288,290,298,308,319,432,437,514,544,617, 743,757,826,827,830,835,890,1123,1142)

158. Samyagdarshee: A Realized Soul who has correct Intuitivethe Absolute Reality (303,340,342,370,371,577,805)

359. Sarva Karma Sannyaasaha, Sarva Karma Tyaagaha: Torenounce all Karmas for the sake of Jnaana or Self-Knowle-dge (4,7,8,9,44,45,47,134,147,320,323,347,360,362,372,

388,1004,1005,1015,1108,1139)360. Sarvajnaha: (a) The omniscient Paramaatman (485,727); (b)

(Vedavyaasa) who is like the omniscient Self (2); (c) Jnaani(923)

361. Sarva pratyagaatmaa: Atman or Self who exists within andwithout everyone, the Supreme Self (118)

362. Sarva pratyayasaakshee: The Self witnessing all cognitions,ie. the Pure Consciousness as the witness of all mentalconcepts (375)

363. Sarva bhootaani: All the creatures beginning with Brahma upto the immovable plants trees, (181,426,428,554,647, 730,828,850)

364. Sarvavishesha pratishedhaha: To reject all special attributes(792)365. Savikalpakam: Saguna brahma associated, endowed with

special attributes (890)366. Saakshee: Atman or the Self who witnesses everything

without having any mutations in Himself (816,948,967,1034)367. Saamkhyam: (a) Tattwa Jnaana or Intuitive Knowledge of

the Absolute Reality (9,81,84,96,142,336); (b) Vedaantawhich signifies the Tattwa Jnaana of the objective phenome-na (1027); (c) Tattwavichaara or deliberation on the AbsoluteReality (822)



368. Saankhyaha: (a) Tattwajnaani (156,180,336); (b) the followerof sage kapila, the founder of the Saankhyas school of philo-sophy (1003,1083,1089)

369. Saadharmyam: To become one with the essential nature of

Parameshwara (848)370. Siddhaha: (a) One who is endowed with Dharma, Jnaana

right from birth itself (634,678,698); (b) one who hasacquired the capability for Jnaananishthaa (456)

371. Siddhihi: (a) Jnaana praapti or attainment of Self-Knowledge(94,1093); (b) Jnaana nishthaa yoagyataa (1078,1095,1109);(c) Karma phalasiddhi (1052)

372. Soapaadhika: Atman or the Self endowed with an adjunct

(289)373. Sphatikamanihi: A pure crystal of alum (an illustration for

Sattwa juna) – (855)374. Smaartam Karma: The Karmas or rituals that are stipulated

in the Smritis or world of sage (11,12,145,152,152,470,583)375. Svapnaha, Svapna drishta vastu: Dream, the object seen in

a dream, ie. false appearance (33,895,1142)376. Svadharmaha: One’s own Dharma of Varnaastrama, (67,72,

97,207,210,212,540)377. Svabhaavaha: (a) The Prakriti or nature that appears owing

to Avidyaa (352,1070); (b) the nature of Brahman being thePratyagaatmna or innermost Self (502); (c) JanmaaantaraSamskaara or a latent proclivity brought forward from theprevious birth (960,1070)

378. Svaabhaavikam: (a) Something in consonance with one’sSvabhaava or innate nature (67); (b) (Vedana or a feeling anemotion caused quite naturally but without any discrimination

to back it up (755)379. Hiranyagarbha: (a) Brahman (ie. the four-headed creator

aspect of the Trinity of Brahma-Vishnu-Maheshwara) who isborn through Avyaakta (ie. unmanifested seed form of thecreation) from Paramaatman or the Supreme Self (700,850);(b) Aadityaantargata Purusha or the macrocosmic Being who



resides in the solar region (503).

Om Tat Sat 14-3-2003. Bangalore

UPADESHA SAAHASRI

1. Akshajam: The Knowledge that accrues from the utility of thesenses, ie. the percepts (18-14)

2. Akshajaadinabha: Pratya kshaabhaasa or the reflection ofthe perceptual Knowledge, ie. the sensations, etc. (18-177)

3. Agnihi: Fire; it cannot burn itself (an illustration to affirm that Atman cannot cognize Himself) – (16-13)

4. Ajnaanam: The misconception of erroneous Knowledge

which is the cause for Samsaara or transmigratory existence(1-5,6,25)

5. Adhya kshaha: The witness who is seeing (cognizing)everything (18-73,74,78,108,113,122,124,135)

6. Adhyaksha: The Anaatman or not-Self which is the object forthe witness (18-135)

7. Adhyaasaha: To cognize one particular thing to be another,misconception (18-21,22)

8. Anartha vattwam: Not to be of any worth or benefit or utility,not to be Artha kriyaa kaari or something which does notproduce anything worth its value (19-16)

9. Analaha: A fire without firewood (an illustration to affirm thecomprehension of duality becoming naught) – (19-27)

10. Anaadyarivekaha: The beginningless misconception



(delusion) of the nature of mixing up Atman, the AbsoluteReality, and the Antahkarana or mind (16-61)

11. Anupaadhika: Atman or the Self devoid of any adjunct(15-29)

12. Anubhavaha: Experiencing directly (Intuitively) one’s owninnermost Self, Saakshaat kaara or actualization of the Self(5-5,12-8,9;18-193,203)

13. Anubhavaatmaa: (a) Atman or the Self who is verily of theessential nature of Anubhava or Intuitive Experience (18-101); (b) Anubhavaswaroopa or the essential nature ofIntuitive Experience as the Self (18-195)

14. Anuvaya Vyatirekou: IF that particular thing exists the other

thing also exists (ie. Anvaya or both are concomitant, co-oval) and if that particular thing does not exists the otherthing also does not exist (ie. Vyatireka or the absence ofboth) – (18-93,171,183)

15. Anvayee: (Ahamkaara or the ‘I’ notion, ego) which co-existswith everything, ie. all duality (18-72)

16. Amritam: The Ambrosia that the deities churned out of thesea (mentioned in mythology) – an illustration to affirmJnaana or Self – Knowledge (19-28)

17. Amritatwam: Moaksha or immortality, a condition devoid ofdeath (1-21,11-2)

18. Arkaha: The sun, one who is not the Kartru or agent of actionfor brilliant light, (rather he is the very essence of brilliantlight) – an illustration to affirm that Atman or the Self is notan agent of action for Jnaana (15-43)

19. Arthitaa: There does not exist any essential nature ofdesiring or aspiring for Purushaartha or the goal of all human

existence for Atma swaroopa or the essential nature of PureBeing of the Self (19-2)

20. Aluptadrik, Aluptadrishtihi: (Atman) who possesses thechaitanya drishti or vision of Pure Consciousness whichnever at all loses Its existence, ie. It is eternal (12-13,17-36)

21. Alpavit: One who knowns things which are finite with



temporal and spatial restrictions (15-17)22. Avagatihi: Cognition or Intuition of the nature of a fruit, ie.

Aatmachaitnya or Pure consciousness of the Self (18-118,119)

23. Avastuyoagaha: That which does not have any relationshipwith vastu or an entity, ie. the Reality (19-10)

24. Avastu San: That which is not real (18-44)25. Avikalpam: (Aatmavastu or the Absolute Entity or Reality of

the Self) which does not countenance any vikalpa or miscon-ception or doubt (16-16)

26. Avidyaa: (a) Ajnaana or ignorance of the Knowledge of the Absolute Reality of one’s own Self, misconception (1-16,

17;14-48); (b) Anyadrishti or another, false viewpoint (17-7,21,56)

27. Aviyaa Karma Vaasanaa: The latent impression of theexperience that appears (to be tree) in the dream (15-24)

28. Aviyaa Kalpita: (Jneyatwa or being an object of knowledge)that which is Adhyasla or superimposed upon or misconce-ived in; that which appears owing to erroneous, false notion(14-17) – in other words, the concepts of ‘I’ and ‘mine’ (14-19)

29. Avidyaa dhyaasaha: (A special attribute of the Self) project-ted or conjured up owing to wrong, false knowledge (6-3)

30. Avidyaa prabhavaha: The world of duality which is born outof ignorance and which does not exist in the deep sleep(17-20)

31. Avivekaha: Ajnaana which has not distinguished the Self(7-6)

32. Avisheshaatma boadhaha; The Intuitive Knowledge of the

Self devoid of any special attribute (1-17)33. Ashesha buddhi saakshee: (Atman or the Self) who

remaining as He is, cognizes all the mental concepts (7-3)34. Asat: That which is not true or real, which is false or unreal

(6-3,19-8,14,20,21)35. Aham, Aham Kaaraha, Aham kartaa, Ahma krita: The mind



which identifies as ‘I’ (1-24,4-1,15-16,18-20,25,35,65)36. Aham pratyayaha: A concept of the form of ‘I’, ie. ‘I’ notion

(4-1,18-65)37. Aatma pratyayika: That which is known or cognized by

means of one’s own experience (17,84) 38. Aatma laabhaha: To attain one’s essential nature of Being by

means of Intuitive Knowledge (17-4,5)39. Aatmaa: One’s own essential nature of Pure Being Conscio-

usness – Bliss (2-4,4-5,5-3,6-1)40. Aatmaabhaasaha: The appearance of the Antahmkarana or

the mind like the Aatman or the Self (18-30,46,51,69)41. Aadityaha: The sun (an illustration to affirm that Atman

illumines by virtue of His own Being, ie. He is self-effulgent) – (15-45); (an illustration to affirm that Atman does not have Ajnaana or ignorance) – (16-37)

42. Aadhihi: Upaadhi or adjunct (17-16,18-119)43. Aarbdhaha: (Karma) that has already yielded its fruit (also

called ‘Praarabdha’) – (4-4)44. Aaloakaha: Light, an illustration for Antah karana or the mind

which assumes the form or shape of the object (14-4)45. Idamvanam: Anaatman or not-Self which is very difficult to

transcend or surmount like a forest (2-4)46. Idamamshaha: The Anaat maamsha or part of not-Self that

has been associated with Ahama kaara or ego called ‘I’concept or notion (5-5,6-6,12-11)

47. Idamaatmaa: Anaatman or not-Self fit to be called ‘Tis’ (2-2)48. Utpaadyaapya vikaaraani: The effects of gathering born,

acquiring and changing, the fruit of an action (kriyaa phala) – (17-50)

49. Upanishat: Brahma vidyaa, the end portion of the Vedascalled ‘Upanishad’ (1-26)

50. Upaadhihi; Upaadhaanam: The adjuncts like the body, thesenses etc. which signify Atman or the Self but which reallydo not belong to the Self (14-30,15-47,15-15)

51. Upaadeya: That which has to be accepted, Kriyaa shesha or



space (14-50)65. Gaandhaarakaha: The illustration of one who escopes from

the clutches Anaatman or not – Self as mentioned in thescripture (2-4)

66. Grahanaashaha: The destruction of the comprehension ofduality that accrues when the distinctive sense vanishes (19-27)

67. Chitiswaroopa: Atman who is verily of the essential nature ofJnaana or Intuitive Knowledge (8-1,14-43)

68. Chinmaatrajyoatihi: Atman who is endowed with the light ofPure Consciousness or Intuitive Knowledge (14-7,37)

69. Chetanaa bhaasaha, Chaitanyaa bhaasaha, Chaitanya

pratibimbaha: The brilliance of chaitanya or Pure Consci-ousness that appears (is reflected) in the Antahkarana ormind (5-4,18-48,84)

70. Jalenduhu: (a) The moon appearing in the water – an illustr-ation for Atman’s manifoldness (17-28)l (b) an illustration foran alien characteristic appearing in Atman (17-56)

71. Jnati karmaadimattwa: Jaati (gems), Dravya (substance)Guna (quality), Kriyaa (action) – these shabdapravrithinimittas or causes for all empirical transactions being there(18-28)

72. Jaatyaadihi: Varna (five castes), Aaashrama (five stages oflife) – these (15-5,8;17-45,47,76)

73. Jaagrajjnaatihi: The special knowledge that exists in thewaking state (9-8)

74. Jnaana lakshanaha Pratyayaha: The Jnaanavritti or conceptor thought – form of knowledge occurring in the mind owingto many causes (15-35)

75. Jnaana viraaga bheshajam: The medicine for the illness orfever of Trishnaa or desire called ‘Jnaana Vairaagya’ orknowledge and renunciation thought – forms which appearlike similar to chaitanya or Pure Consciousness (18-67)

77. Taptaayoa vishulingavat: The Buddhi or intellect which is notPure Consciousness (Chaitanya) just like the sparks emana-



ting from a red hot iron (an illustration for an appearing likechaitanya) – (18-80)

78. Tamaha, Taoabeejam: Sushupti or deep sleep (14-37,15-33,17-26,60)

79. Tireeyaha: (Atman or the Self) who is the fourth compared tothe Avasthaatraya or three states of Consciousness (10-4)

80. Tulaantou: The final stages of a balance (an illustration forSat or reality and Asat or false thing which between themkeep on changing from one to the other) – (19-21)

81. Tulyaneedatwam: The Saamaanaadhi karanya or being inthe same situation or predicament, common relationship (ofcase) of the words ‘Tat’ and ‘Twam’ (ie. That Absolute

Reality and ‘you’, the transmigratory soul) – (18-164,187)82. Twampadaartha vivekaha: To cognize or Intuit the Pratya

gaatman or the innermost Self distinctively by means of theupanishadic sentence ‘Tatwamasi’ or ‘That tou art’ (1-175,211)

83. Dashamaha: The tenth one, an illustration for one for gethingto count or reckon oneself (12-3,18-165,168,169,184)

84. Daasharathihi: Raama who cognized from Brahma that he isverily ‘Vishnu’ (18-97)

85. Drishesh cchaayaa: Atman’s Aabhaasa or reflection (12-6)86. Drishya: (Anaatman or not – Self) which is an object for

Atman or the Self (15-4,16)87. Drishtama: The Jaagrat or waking that is (Intuitively)

experienced (15-33)88. Drishtaantaha: An entity seen, (this need not be equal to

Daarshtraantika or that which is illustrated to be seen in allrespects or aspects) – (18-83)

89. Dehayoagaha: The relationship with the body, Jnaana orbirth or embodiedness (1-3,15-6)

90. Dehaatma jnaanam, Dehaatmatwam: The knowledge that – ‘I am the body itself (4-5,11-5)

91. Dehaabhi maanee: One who has identified himself with thebody and who is grieving (12-5)



92. Deepaha: (a) A light, an illustration for Atman who is a self-effulgent light of Pure Consciousness (16-6); (b) anillustration for Moashka or Liberation (from ignorance akin todarkness) – (19-25)

93. Drigaadishaktayaha: Powers of the form of Pure Consciou-sness like sight etc. (10-9)

94. Dehaadyaarambhaha: The act of bringing about the effectslike the body, the senses etc. (4-3)

95. Drashtaa: Atman or the Self who is the Saakshi orWitnessing Consciousness (7-5,14-8,20;16-8)

96. Drashtrutwam: Being the witness pervading the mind (14-6)97. Drashtraa bhaasam: The Chitta or mind which appears just

like the Chaityanya or Pure Consciousness (12-1)98. Dvandwaani: Cold and heat, happiness-misery such pairs of

opposites (15-37)99. Dheepratyayaatmaa: Atman for the Antahkarana pratyayas

or mental concepts (18-1)100. Dheesaakshee: Atman who witnesses the mind/in itsentirety) – (15-12)101. Dhruvakaaryam, Dhruvaphalam: (Karma) which invariably,

unfailingly yields its fruit (1-10,11)102. Dhyaanam: Contemplation on the Self (Aatman chimtanee) –

(14-39)103. Nabhaha: Ankaasha or empty space which is an illustration

for Atman or the Self who is the Non-dual Reality which is all – pervasive (17-69)

104. Narashringam: A man’s horns as an illustration for some-thing which is not Artha kriyaa kaari or an existent entityhaving an action or being an agent of action (19-16)

105. Nitya mukti: Atman or the Self who is perennially Liberated(13-11,16;18-3,174,182)

106. Nitya vijnaanaroopaha, Nityaavagatihi: Atman who isEternally of the essence of Pure Consciousness (13-5,18-1)

107. Nirupaakhyaha: That which cannot be described (15-29)108. Nihshreyasam: Moaksha or Liberation (1-5,7)



109. Neelaashvaha: A black horse, the Saamaan aadhikaranya ortreating to be in the same situation or predicament theentities signified by the world ‘Tat’ and ‘Twam’, - an illustra-tion for this (18-164)

110. Nyaasaha: Karmasannyaasa or giving up all the Karmas (ie.giving up the agent ship of all actions) – (1-20)

111. Pate chitram: A painting done on a cloth – an illustration foran object that is visualized by memory (15-2)

112. Paramaartha darshanam: The Intuitive Knowledge ofBrahman which is Absolutely existing Entity (10-14)

113. Paraapoahaha: To negate or sublate the Anaatman or thenot – Self (14-11)

114. Paaragaha: One who has reached or attained the other bankof the river (of Samsaara), Krita kritya or one who hasfulfilled the goal of life (14-13)

115. Pratya kshataa: Realizing directly (Intuitively) so as to culmi-nate in one’s Intuitive Experience (14-26)

116. Pratyakshaadeeni: The Loukika Pramaanas or empiricalvalid means of Knowledge like Pratyaksha (all perceptions),

Anumaana (inferences) etc. (11-5,18-177)117. Pratyakshaadinabha, Pratyakshaabhaasa: Bhraanti or delu-

sion which appears just like the Pratyaksha etc. Pramaanas(18-7,178,107)

118. Pratyagaatmaa: The innermost Self (1-18,3-4,18-98,164,168,188,192,194)

199. Pratyayaavagatee: The mental concept and Jnaana orIntuitive Knowledge of the form of fruit (18-95)

120. Pramaa: Jnaana or Knowledge that is born out of Pramaanaor valid means of Knowledge (18-187)

121. Prasan Khyaanam, Prasan Chakshaa: The practice of theShaastra yuktis or devices mentioned in the scriptures fordirect Intuition (18-9,17)

122. Pratya vaayaha: A defect that entails by not performing anykarma (stipulated in the scriptures) – (1-9,24)

123. Phalam: Jnaana or Intuitive Knowledge which appears as if



to be the effect of Pramaana or valid means of Knowledgeie. Atma Chaitanya or Pure Consciousness as the Self (2-3)

124. Phalaarthitwam: To anticipate or aspire for the fruit of Karma(1-24)

125. Bandha moakshaa dayaha: The Bondage and the Liberation(are Kalpita or imagined); not the Absolutely real states (15-49,16-39)

126. Bimbam: The reflection of the moon etc. – an illustration toaffirm that the invisible Self (Atman) appears in the Antahkarana or the mind (17-34,35)

127. Beejam: (a) Deep sleep which is the cause for the wakingand the dream states (16-18,17-25); (b) a burnt seed – an

illustration to affirm that which is burnt by Jnaana does notonce again gets born (17-26); (c) cause (10-10,14-19)

128. Buddhi Chaaraaha: The mental thought – forms or concepts(7-2)

129. Bubhutsuhu: One who has the burning desire to know the Absolute Reality (3-4)

130. Boadhaaboadhou: Jnaana and Ajnaana (ie. IntuitiveKnowledge and ignorance which are not existent in the Self)

– (15-50)131. Brahma: Our Atman or the Self who is Aparoaksha or

directly, (Intuitively) cognizable (17-40)132. Brahma vit: One who has cognized (Intuited) the Absolute

Reality called ‘Brahman’ (14-11,15;15-11)133. Brahma vidyaa: Intuitive Knowledge of Brahman (1-2,5,25)134. Bhaanuhu: The sun – an illustration to affirm that for the Self

there does not exist Jnaana and Ajnaana (17-67)135. Bhaanoarbimbam: The reflection of the sun – an illustration

to affirm that the Jnaana or Intuitive Knowledge that appearsin the mind does not belong to the latter (17-35)

136. Bhaavanaa: Kaama or desire that is the cause for Karma oraction (10-9)

137. Bhaavaabhaavajnaha: Atman or the Self who is the witnessto an object and its absence too (16-31)



138. Bhraamakaha: A magnet – an illustration for Atman’sKartrutwa or agent ship of action (15-47,17-80)

139. Manihi: A crystal – an illustration for the manifold conceptsoccurring in the mind or intellect (7-4,17-16,18-119)

140. Maayaa: (a) A false appearance or illusion that is seen owingto mesmerism or hypnotism (17-31); (b) the false appearan-ce called ‘the world of duality’ (19-5); (c) Avidyaa (19-17)

141. Maayaa beejam: The Sushupti or deep sleep which appearsas the Avasthaatraya or three states of consciousness (17-27)

142. Maayaa maya kaaryataa: The Intrinsic quality (Dharma) ofthe mind to create false appearances (8-2)

143. Maayaa hastee: An elephant that appears to be real butprojected by magic or hypnotism (17-29)

144. Mithyaabhi maanaha: To misconceive to be one’s own (18-159,161)

145. Mithyaa dhyaasani shedhaha: To negate or sublate a falseappearance that is projected owing to misconception (3-3)

146. Mrishaa dhyaasaha: A Misconception that is superimposedon an entity (16-30)

147. Mumukshuhu: One who has a steadfast desire for Liberation(1-15,21)

148. Yushma dasmadvibhaa gajnaha: One who has cognizeddistinctively Atman or the Self and Anaatman or not – Selfwhich are fit for the concepts of ‘I’ and ‘you’ (18-87)

149. Yushmaa ddharmaha: Theintrinsic nature of Anaatman orthe not – Self (18-4)

150. Yoagee: Jnaani or Realized Soul (12-7)151. Rajjusarpaha, Rajwaamahihi, Rajjwaamsarpaha: The snake

that is conjured up or misconceived in a rope (14-17,18-4,44)152. Raajaa: A King – an illustration to affirm that even for a

person who is silent gets a fruit (18-105)153. Raahuhu: An invisible star called Raahu which though

invisible appears in the moon, - an illustration to affirm that Atman or the Self appears in the Antahmarana or the mind



(17-34)154. Roopasmrityandha Kaaraaha: Appearance, memory,

darkness – epithets by which the three states of waking,dream and deep sleep are called (15-34)

155. Loaka buddhihi: The common people’s sense (intellect) orviewpoint of non-discrimination (18-8)

156. Vastu sat: A thing which really exists (18-47)157. Vastvadheena: (Jnaana or Intuitive Knowledge) which is

within the control or purview of the Reality (1-13)158. Vikalpaha, Vikalpanaa: (a) Kaarya or an effect (16-35;18-34);

(b) change, mutation (10-6)160. Vidyaa: Aatma Jnaana or Self – Knowledge (1-7,8,9,12,19,

22)161. Vidyaa vidye: The Jnaana or Intuitive Knowledge called

‘Ekatwa buddhi’ or ‘sense of oneness , ie. Non-duality’ andthe Ajnaana or ignorance called ‘Anyatwa Buddhi’ or ‘senseof another ie. Duality’ (17-21)

162. Vivekaha: To cognize or Intuit Atman or the Self distinctively(7-6)

163. Vishaa poahaha: The disappearance of the poison due tothe meditation on Garudu (18-5)

164. Vedaha: The principal Veda (Mukhya Veda) called by meansof which everything is cognized (17-13)

165. Vyanjakaha: The light that depicts or shows an object; themind which becomes (assumes) the form of the object justlike the light (14-6,16-5)

166. Vyastam: That which is distinctive, separated individually

(15-20)167. Vyoama: (a) Aakaasha or empty space which is imbued with

the Adhyaasa or misconception called ‘darkness’ (9-5); (b)empty space that appears to be manifold owing to theadjuncts (13-22); (c) empty space devoid of any taint of any-



thing whatsoever and is pure (10-14,11-16,14-31)168. Shaktanaha: The powers like Drishti or sight etc. that are

imagined in the chaitanya or Pure Consciousness owing toan adjunct (10-9,17-54)

169. Shareeramaalaa: A series or line of bodies that keep oncoming one after another (19-1)

170. Shiroaduhkhana: Head ache ie. the Anaatma dharana orintrinsic nature of not – Self that occurs in part of the body(16-8)

171. Shrutaa numaana janmaanou: That which is born out ofShruti or the scripture as well as Anumaana or inference; theempirical knowledge of the common type (18-14)

172. Shadoarmayaha: The Anaatmadharmas or intrinsic nature ofnot – Self like hunger – thirst, old age - death, misery orgrief –attachment (19-4)

173. Samhata: That conglomeration which conjointedly functions(16-9)

174. Samghaataha: The group of Kaarya and Kaarana ie. theeffect and cause, resply (15-19,16-7)

175. Sattwa kshetrajnou: The Antah Karana or the mind and the Atman or the Self who is the Witness (15-2)

176. Sadasadvi kalpanaa: To imagine as something existing andnot existing (19-14,25)

177. Sadasadvi paryayaha: That which is existing becomingextinct and that which is not – existing becoming existent(19-22)

178. Samastam: The totality that has pervaded by gathering allindividualistic or microscopic outities (15-20)

179. Samaadhihi: To come to a finality or standstill, to be devoid

of fickleness (13-14,14-35)180. Sarpihi: Butter that has emerged out of the milk and which

does not get mixed or merged in it or ghee – an illustrationfor Atman or the Self who does not get mixed up or joined bythe body by virtue of Jnaana or Intuitive Knowledge (17-61)

181. Sarvapratyaya saakshee: The kootastha chaitanya or the



Absolute, Transcendental, Pure Consciousness which Intuitsdirectly all the mental concepts (15-17,38)

182. Sarvaan taraha: Atman or the Self who is innermostcompared to all else (12-19)

183. Sushuptam, Svaapaha: Deep sleep (9-8,10-13,17-39)184. Soapaadhihi: Atman or the Self looks to be different owing to

the association with an adjunct (15-29)185. Sthooladehaha: The body full of flesh appearing to the

senses (15-10)186. Smritihi: (a) The text or treatise that explains the meaning of

the Shrutis or the Upanishads (18-33); (b) memory (18-67,173); (c) the memory of objects that is brought about by

Anvaya and Vyatireka (agreement and disagreement) – (18-171); (d) the state of dream (15-33,34;17-25)

187. Svaboadhaha: The Jnaana or Intuitive Knowledge of thenature of chaitanya or Pure Consciousness which is one’sown essential nature of Being (15-41)

188. Svayam labdha: Atman or the Self who is attained byHimself (17-6)

189. Svayamsiddha: Self – established, ie. that which is cognizedwithout desiderating any other Knowledge (1-3)

190. Swaroopalaabhaha: The attainment of Aatmaswaroopa orthe essential nature of the Self as Pure Being – Consciou-sness – Bliss (16-74)

191. Swaroopaavyava dhaane: The reasons to affirm that one’sform or nature is without any mediatory impediment (15-40)

192. Swalakshanam: The Self’s extraordinary nature of PureBeing (18-142)

193. Swaabhaavikam padam: Atman or the innermost Self who is

one’s own essential nature of Pure Being (11-12)194. Haanoapaadaane: To give up or discard and to acquire or

pick up (ie. the intrinsic qualities or nature of Anaatman ornot – Self) – (14-9,14)

Om Tat Sat

Vedanta Dictionary

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