THE TYPICAL PHILOSOPHICAL TERMS AND THEIR SIGNIFICANCE IN VEDANTA

THE TYPICAL PHILOSOPHICAL TERMS

AND THEIR SIGNIFICANCE IN VEDANTA

Agami	vkxkeh	The Karmas to be operative in future.
Anger	Dzks/k	Anger in nothing but a feeling that rises in us, because of our attachment to an object, towards an obstacle between ourselves and the object of our attachment; the anger thus arising in a bosom is directly proportional to the amount of fear one entertains on the score of the obstacle holding one back from winning one’s object-of-love. Anger, therefore, is only our Raga for an object, expressed at an obstacle that has come between us and the object of our desire.
Attachment	jkx	Ego + Ego-centric desires. Raga is the affection for what one already has.
Bhajana	Hktu	Bhajana is the attempt of the ego to pour itself out in an act of dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores of the mind-intellect equipment.
Brahmacharya	c`ãp;Z	Wandering in Brahma-Vichara
Buddhiman	cqf)eku	An intelligent, full-grown human creature.
Conscience		Conscience is that knowledge enjoyed for differentiating the good from the evil, which often forms a standard in us, and, whenever it can, warns the mind against its lustful sensuousness and animalism.
Desire	dke	Desire means a capacity of the mind to see ahead of itself, a scheme or a patter, in which he, who desires, will probably be happier. Kama is a desire for what is absent at present in the scheme of our life.
Desires	bPNk,a	The desires are the cravings that bubble up in the mind.
Devas	nso	The whole Vedic concept of Devas is that of one Universal Power, ever active in the world of phenomena, receiving appropriate names because of Its multiple functions. All Vedic gods are but functional names of the one Supreme Creative Power manifesting in myriad forms. The word “Devas” comes from a root, meaning ‘illumination’. Subjectively viewed, the greatest ‘Devas’ are the five sense organs: eyes illumining forms and colours, ears illumining sounds, the nose illumining smells, and the tongue and the skin illumining tastes and touches.
Dharma	/keZ	That nature, which makes a thing what it is, is called Dharma. Dharma is the law of being.
Dhriti	/k`fr	Fortitude. The subtle faculty in man that makes his strive continuously towards a determined goal.
Ego	vgadkj	Ego is a bundle of memories of the past and hopes and expectations for the future.
Faith	J)k	Faith in Vedanta means the ability to digest mentally, and comprehend intellectually, the full import of the advice of the Saints and declarations of the Scriptures. Faith is the belief in what we do not know, so that we may come to know what we believe in.
Hiranya-garbha	fgj.;xHkZ	When life functions as the “total-causal-body”, it becomes dynamic and expresses itself as the “total-mind-intellect” which is known as Hiranyagarbha in Vedantic Literature.
Jagat	txr	The world of objects perceived by us through our sense-organs and also as experienced through and interpreted by the mind and intellect.
Jnana	Kku	The speculative knowledge.
Juani	Kkuh	A man of realisation.
Karma	deZ	In the Geeta, the term ‘karma’ encompasses all activities performed by an individual at his physical, mental, and intellectual levels; while in the Vedas, karma meant only the religious and the ritualistic activities.
Krishna	d`”.k	“Krisha” means “to scrape”, therefore, the term “Krishna” is applicable to the Self because, on realisation of the Truth, the threats of the delusory mind and the consequent dreamy vasanas will all be scraped away from our cognition.
Kumaras	dqekj	The four eternal boys, Sanatkumara, Sanaka, Sanatana, and Sanandana, produced out of the Creater’s Mind, represent the inner-equipment (Antahkarana) constituted by the intellect, mind, ego and chit.
Loka	yksd	‘Loka’ comes from a root meaning ‘to experience’, and therefore, the word in its full import, means ‘a field for experiencing’.
Mahat	egr	The Total Mind and Intellect.
Mantra	ea=	The thoughts packed into small language capsules.
Mauna	ekSua	That noiseless inner calm, which one comes to experience when corroding passions and exhausting desires are no more building up in one’s mind, is Mauna in Vedanta.
Prana	izk.k	Pranas are the manifested activities of life in a living body. They are: - Praan: the function of perception. Apaan: the function of excretion. Vyaan: the function of assimilation. Udaan: the circulatory system, which distributes the food to all parts of the body. Shamaan: the capacity in a living creature to improve himself in his mental outlook and intellectual life.
Pranayama	izk.kk;ke	The Pranayama is the process of controlling all the five pranas, mainly by the control of vital air (the breath). It consists of: - (a)    Puraka: - the process of filling in (b)   Rechaka: - the process of blowing out (c)    Kumbhaka: - the gap between the above.
Prarabdha	izkjC/k	The Karmas, which are operative.
Prasada	izlkn	The joy arising out of spiritual practices, provided by the integration of the inner nature.
Sanchita Karmas	lafpr deZ	The Karmas, which are not yet operative.
Sankalpa	ladYi	The self-willed thoughts.
Sankhya	lka[;	The term ‘Sankhya’ means “the sequence of logical thought through which we reach a definite philosophical conclusion, unassailable by any doubts any more”.
Sanyasin	lU;klh	Sanyasin is a person who has learnt the art of living his life in constant inspiration, which is gained through an intelligent renunciation of his ego-centric misconceptions.
Sapta-Rishi	lIr&_f”k	The seven seers, as found in the Puranas, when understood subjectively, are one’s intellect, ego and the five sense stimuli, which together, sonstitute the world experienced by each one of us.
Sin	iki	Sin is only a mistake committed by a misunderstood individual ego against its own Divine Nature as the Eternal Soul. Sins of the past are the causes for the present pains, and the present sins would be the causes for the future sorrows.
Tanmatras	rUek=	The five rudimentary sense objects.
Upanishad	mifu'kn	Upanishad is a word indicating a literature that is to be studied by sitting (shad), near (upa) a teacher, in a spirit of receptive meekness and surrender (ni).
Vasanas	okluk	The compelling deep urges in us, gathered in our past fields of actions that now determine our present emotional profile, are the “vasanas”. Vasanas create the mind; where the mind is, there revels the ego.
Vijnana	foKku	The actual experience of the perfection.
Yajna	;K	Any social, communal, national, or personal activity into which the individual is ready to pour himself forth entirely in a spirit of service and dedication is termed as Yajna. All actions, performed without ego, and not motivated by one’s ego-centric desires, fall under the category of Yajna.
Yoga	;ksx	The word Yoga comes from the root Yuj = to join. Any conscious attempt on the part of an individual to lift his present available personality and attune to a higher, perfect ideal, is called Yoga.
Yoga-kshema	;ksx {kse	Yoga means ‘to acquire’ for purposes of possessing; and kshema means ‘ all efforts at preserving the acquired’. Thus the two terms Yoga and Kshema encompass all our egocentric activities motivated by selfish desires to acquire and, compelled by equally selfish wishes, to hoard and preserve what has been acquired.
Sama	‘ke	Sama (Serenity of mind) is controlling the mind from running into the world-of-objects seeking sense-enjoyment.
Dama	ne	Controlling the sense-organs, which are gateways through which the external world of stimuli infiltrates into our mental domain and mars our peace, is called Dama.
Dhyana	/;ku	Diverting the mind from the world of sense-objects and maintaining it in steady flow towards contemplation of the Lord in an utter attitude of identification, is called Dhyana (meditation).
Iswara	bZ'oj	The Supreme functioning through the total bodies as the cause of all actions is called Iswara.
Pratyahara	izR;kgkj	The capacity in an individual to withdraw his senses at will from the fields-of-objects, which the Yogin accomplishes through the control-of-breath, (Pranayama).
Kavih	dfo	An inspired man, recognising and expressing a truth that was noble and immortal, is known a Kavih in Vedanta.
Gross Intellect	rh{.k&cqf)	The ‘gross-intellect’ is the faculty of discrimination which is employed in the field of objects.
Subtle Intellect	‘kw{e&cqf)	The ‘subtle-intellect’ is the unique faculty in a human being, which appreciates the existence of a supernatural Power, a common denominator – termed as Ground (Adhishthanam) – in and through every thing and being in this pluralistic world. It is this capacity in man which interprets the difference between the Permanent and the impermanent, the Changeless and the changing, the Sacred and the secular.
Inner-Equipment	var%dj.k	In an individual (Jeeva) the mind (Manas), the intellect (Buddhi), the ego (Ahamkar) and the Conditioned Consciousness, the thought stuff (Chitta), together constitute the inner-equipment, represented by four eternal boys in the Puranas.

THE TYPICAL PHILOSOPHICAL TERMS AND THEIR SIGNIFICANCE IN VEDANTA

THE TYPICAL PHILOSOPHICAL TERMS

AND THEIR SIGNIFICANCE IN VEDANTA

Agami	vkxkeh	The Karmas to be operative in future.
Anger	Dzks/k	Anger in nothing but a feeling that rises in us, because of our attachment to an object, towards an obstacle between ourselves and the object of our attachment; the anger thus arising in a bosom is directly proportional to the amount of fear one entertains on the score of the obstacle holding one back from winning one’s object-of-love. Anger, therefore, is only our Raga for an object, expressed at an obstacle that has come between us and the object of our desire.
Attachment	jkx	Ego + Ego-centric desires. Raga is the affection for what one already has.
Bhajana	Hktu	Bhajana is the attempt of the ego to pour itself out in an act of dedication towards the Principle of Reality, whereby the devoted personality successfully invokes the experience that lies beyond the noisy shores of the mind-intellect equipment.
Brahmacharya	c`ãp;Z	Wandering in Brahma-Vichara
Buddhiman	cqf)eku	An intelligent, full-grown human creature.
Conscience		Conscience is that knowledge enjoyed for differentiating the good from the evil, which often forms a standard in us, and, whenever it can, warns the mind against its lustful sensuousness and animalism.
Desire	dke	Desire means a capacity of the mind to see ahead of itself, a scheme or a patter, in which he, who desires, will probably be happier. Kama is a desire for what is absent at present in the scheme of our life.
Desires	bPNk,a	The desires are the cravings that bubble up in the mind.
Devas	nso	The whole Vedic concept of Devas is that of one Universal Power, ever active in the world of phenomena, receiving appropriate names because of Its multiple functions. All Vedic gods are but functional names of the one Supreme Creative Power manifesting in myriad forms. The word “Devas” comes from a root, meaning ‘illumination’. Subjectively viewed, the greatest ‘Devas’ are the five sense organs: eyes illumining forms and colours, ears illumining sounds, the nose illumining smells, and the tongue and the skin illumining tastes and touches.
Dharma	/keZ	That nature, which makes a thing what it is, is called Dharma. Dharma is the law of being.
Dhriti	/k`fr	Fortitude. The subtle faculty in man that makes his strive continuously towards a determined goal.
Ego	vgadkj	Ego is a bundle of memories of the past and hopes and expectations for the future.
Faith	J)k	Faith in Vedanta means the ability to digest mentally, and comprehend intellectually, the full import of the advice of the Saints and declarations of the Scriptures. Faith is the belief in what we do not know, so that we may come to know what we believe in.
Hiranya-garbha	fgj.;xHkZ	When life functions as the “total-causal-body”, it becomes dynamic and expresses itself as the “total-mind-intellect” which is known as Hiranyagarbha in Vedantic Literature.
Jagat	txr	The world of objects perceived by us through our sense-organs and also as experienced through and interpreted by the mind and intellect.
Jnana	Kku	The speculative knowledge.
Juani	Kkuh	A man of realisation.
Karma	deZ	In the Geeta, the term ‘karma’ encompasses all activities performed by an individual at his physical, mental, and intellectual levels; while in the Vedas, karma meant only the religious and the ritualistic activities.
Krishna	d`”.k	“Krisha” means “to scrape”, therefore, the term “Krishna” is applicable to the Self because, on realisation of the Truth, the threats of the delusory mind and the consequent dreamy vasanas will all be scraped away from our cognition.
Kumaras	dqekj	The four eternal boys, Sanatkumara, Sanaka, Sanatana, and Sanandana, produced out of the Creater’s Mind, represent the inner-equipment (Antahkarana) constituted by the intellect, mind, ego and chit.
Loka	yksd	‘Loka’ comes from a root meaning ‘to experience’, and therefore, the word in its full import, means ‘a field for experiencing’.
Mahat	egr	The Total Mind and Intellect.
Mantra	ea=	The thoughts packed into small language capsules.
Mauna	ekSua	That noiseless inner calm, which one comes to experience when corroding passions and exhausting desires are no more building up in one’s mind, is Mauna in Vedanta.
Prana	izk.k	Pranas are the manifested activities of life in a living body. They are: - Praan: the function of perception. Apaan: the function of excretion. Vyaan: the function of assimilation. Udaan: the circulatory system, which distributes the food to all parts of the body. Shamaan: the capacity in a living creature to improve himself in his mental outlook and intellectual life.
Pranayama	izk.kk;ke	The Pranayama is the process of controlling all the five pranas, mainly by the control of vital air (the breath). It consists of: - (a)    Puraka: - the process of filling in (b)   Rechaka: - the process of blowing out (c)    Kumbhaka: - the gap between the above.
Prarabdha	izkjC/k	The Karmas, which are operative.
Prasada	izlkn	The joy arising out of spiritual practices, provided by the integration of the inner nature.
Sanchita Karmas	lafpr deZ	The Karmas, which are not yet operative.
Sankalpa	ladYi	The self-willed thoughts.
Sankhya	lka[;	The term ‘Sankhya’ means “the sequence of logical thought through which we reach a definite philosophical conclusion, unassailable by any doubts any more”.
Sanyasin	lU;klh	Sanyasin is a person who has learnt the art of living his life in constant inspiration, which is gained through an intelligent renunciation of his ego-centric misconceptions.
Sapta-Rishi	lIr&_f”k	The seven seers, as found in the Puranas, when understood subjectively, are one’s intellect, ego and the five sense stimuli, which together, sonstitute the world experienced by each one of us.
Sin	iki	Sin is only a mistake committed by a misunderstood individual ego against its own Divine Nature as the Eternal Soul. Sins of the past are the causes for the present pains, and the present sins would be the causes for the future sorrows.
Tanmatras	rUek=	The five rudimentary sense objects.
Upanishad	mifu'kn	Upanishad is a word indicating a literature that is to be studied by sitting (shad), near (upa) a teacher, in a spirit of receptive meekness and surrender (ni).
Vasanas	okluk	The compelling deep urges in us, gathered in our past fields of actions that now determine our present emotional profile, are the “vasanas”. Vasanas create the mind; where the mind is, there revels the ego.
Vijnana	foKku	The actual experience of the perfection.
Yajna	;K	Any social, communal, national, or personal activity into which the individual is ready to pour himself forth entirely in a spirit of service and dedication is termed as Yajna. All actions, performed without ego, and not motivated by one’s ego-centric desires, fall under the category of Yajna.
Yoga	;ksx	The word Yoga comes from the root Yuj = to join. Any conscious attempt on the part of an individual to lift his present available personality and attune to a higher, perfect ideal, is called Yoga.
Yoga-kshema	;ksx {kse	Yoga means ‘to acquire’ for purposes of possessing; and kshema means ‘ all efforts at preserving the acquired’. Thus the two terms Yoga and Kshema encompass all our egocentric activities motivated by selfish desires to acquire and, compelled by equally selfish wishes, to hoard and preserve what has been acquired.
Sama	‘ke	Sama (Serenity of mind) is controlling the mind from running into the world-of-objects seeking sense-enjoyment.
Dama	ne	Controlling the sense-organs, which are gateways through which the external world of stimuli infiltrates into our mental domain and mars our peace, is called Dama.
Dhyana	/;ku	Diverting the mind from the world of sense-objects and maintaining it in steady flow towards contemplation of the Lord in an utter attitude of identification, is called Dhyana (meditation).
Iswara	bZ'oj	The Supreme functioning through the total bodies as the cause of all actions is called Iswara.
Pratyahara	izR;kgkj	The capacity in an individual to withdraw his senses at will from the fields-of-objects, which the Yogin accomplishes through the control-of-breath, (Pranayama).
Kavih	dfo	An inspired man, recognising and expressing a truth that was noble and immortal, is known a Kavih in Vedanta.
Gross Intellect	rh{.k&cqf)	The ‘gross-intellect’ is the faculty of discrimination which is employed in the field of objects.
Subtle Intellect	‘kw{e&cqf)	The ‘subtle-intellect’ is the unique faculty in a human being, which appreciates the existence of a supernatural Power, a common denominator – termed as Ground (Adhishthanam) – in and through every thing and being in this pluralistic world. It is this capacity in man which interprets the difference between the Permanent and the impermanent, the Changeless and the changing, the Sacred and the secular.
Inner-Equipment	var%dj.k	In an individual (Jeeva) the mind (Manas), the intellect (Buddhi), the ego (Ahamkar) and the Conditioned Consciousness, the thought stuff (Chitta), together constitute the inner-equipment, represented by four eternal boys in the Puranas.