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| ãchãrya |
Establisher
of a religious doctrine or a school of philosophy. The later ãchãryas,
starting with Shankarãchãrya, established a school
of philosophy, having written commentaries on the Vyãs
Sutras, the Upanishads and the Bhagwad Gitã.
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| adharma |
'Opposite of dharma'.
That which transgresses dharma. Unrighteousness. Immorality. See:
dharma.
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| adhibhut |
1) Indriyas'
organs, i.e., sthul body of the jiva {Loyã-15}.
2) Five mahãbhuts, i.e., sthul body of
Virãt-Purush {Gadhada II-10}.
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| adhidev |
1)
Governing demigod of the indriyas of the jiva {Loyã-15}.
2) Governing demigod of the indriyas of Virãt-Purush
{Gadhada II-10}.
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| adhyãtma |
1)
Indriyas of the jiva {Loyã-15.2}.
2) Indriyas of Virãt-Purush {Gadhada II-10}.
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| Advait |
'Non-dual'.
The monotheistic doctrine propounded prominently by Shankarãchãrya
that states that the ultimate reality is only one (i.e., 'non-dual')
principal substance - nirgun Brahma - and that all else is merely
an illusion.
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| ahamkãr |
1)
'I-ness-maker'. One of the four aspects of the antahkaran, characterised
by its function of giving rise to the sense of self, i.e., sense
of individual existence.
2) On a cosmic level, a product of mahattattva,
which is of three types - sãttvik-ahamkãr, rãjas-ahamkãr
and tãmas-ahamkãr - and from which, in turn, the
remaining elements are produced. By nature, it is passive, dense
and totally ignorant {Gadhada I-12; Gadhada I-12}.
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| Ãhir |
Specific sub-caste
of the Vaishya caste traditionally engaged in commercial activities.
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| akartum |
Extraordinary divine
power of God whereby He exercises restraint in His power to eclipse
the infinite muktas of Akshardhãm by His own divine light
and prevail alone {Loyã-13}
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| ãkãsh |
1)
'Space/ether' or vacuum. One of the five gross elements, from
which the sthul body of Virãt-Purush, i.e., the physical
world, is formed. By nature, it provides space for all jivas,
is the cause of the internal and external activities of their
bodies, and is also where the prãns, indriyas and antahkarans
reside {Gadhada I-12}. The strongest of the five elements since
it supports and pervades all of the other four {Gadhada I-56}
- yet remains wholly unaffected by them {Kãriyani-8}. See
also: mahãbhuts.
2) Also refers to space.
3) Also often used to refer to Chidãkãsh
{e.g., Gadhada I-46; I-65.5}. See:
Chidãkãsh.
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| Akshar |
1)
'Imperishable'. Second-highest of the five eternal entities; i.e.,
transcends everything except Purushottam. Also referred to as
Aksharbrahma or Brahma. See also other four eternal entities:
jiva, ishwar,
mãyã, and Purushottam.
2) In his personal form, Akshar serves Purushottam
in His abode, Akshardhãm, and manifests as His ideal devotee,
the Satpurush, on earth. Both forms are human in appearance.
3) In his impersonal form, Akshar is the abode
of Purushottam, called Akshardhãm. See:
Akshardhãm.
4) In his all-pervading anvay form, Akshar is
called Chidãkãsh {Gadhada I-21; I-46; I-65}. See:
Chidãkãsh.
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| Aksharbrahma |
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| Akshardhãm |
The
highest abode. The divine abode of Purushottam Bhagwãn
Swãminãrãyan, where He is forever seated
before countless muktas, who have attained qualities similar to
those of Akshar {Gadhada I-21}. The impersonal form of Akshar.
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| akshar-mukta |
A jiva that has attained
ultimate liberation and resides forever in Akshardhãm with
a divine body.
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| Akshar-Purush |
Also called Mahã-Purush,
Mul-Purush, or simply, Purush. See: Purush.
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| aksharrup |
1) 'Form of Akshar'. That which has qualities
similar to those of Akshar. Used to describe the spiritual state
of akshar-muktas. Highest level of faith or spiritual status is
to become aksharrup and worship Purushottam {Loyã-12.8}.
2) Is also sometimes used to describe things
that have attained qualities similar to Akshar through his contact,
e.g., light {Gadhada II.13.16}.
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| akshividyã |
'Knowledge of the
eyes'. A type of brahmavidyã by which one sees one's ãtmã
and the form of God within the eyes {Loyã-15.6}.
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| Alok |
Region beyond this
realm.
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| Amãs |
'No-moon' day signifying
the last day of a lunar month, i.e., the 15th day of the dark
half of an Indian calendar month. New moon.
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| amrut |
'Without death'. An
exhilarating liquid churned from the ocean by the demigods and
the demons, known to grant immortality to those who drink it.
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| analpakshi |
'Bird of fire'. Large,
legendary bird that never lands on the ground and has the strength
to carry seven elephants with it.
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| andaj |
'Born from egg'. Category
of life forms born from eggs, i.e., all forms of birds, reptiles,
etc.
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| angarkhu |
Long, sewn upper garment
worn by males, similar to a long waist-coat stretching down to
the knees.
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| antahkaran |
'Inner
faculty'. The complete mind which comprises of four aspects, each
characterised by its individual functions: called the man when
generating thoughts and desires; the buddhi when consolidating
thoughts, making decisions and resolutions, forming convictions,
or discriminating; the chitt when repeatedly contemplating or
focusing; and the ahamkãr when forming a sense of being.
Normally used in the singular since all four are aspects of the
one antahkaran, but also often referred to as being four different
antahkarans.
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| antaryãmi |
'Inner controller'.
Power of God to reside within a jiva, ishwar, etc., and control
its each and every action. Also implies God knowing its innermost
thoughts and feelings.
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| anu |
Fundamental, universal
and atom-like unit of matter. Monad. Smallest building block of
creation.
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| anvay |
'Not separate'. Associated.
Connected. When used for God, implies immanent, i.e., inherently
existing within {Gadhada I-7; Sãrangpur-5; Vartal-7}.
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| anyathã-kartum |
Extraordinary
divine power of God whereby He can eclipse even Akshar - in the
form of Akshardham - and uphold the infinite muktas by Himself,
implying that He is the supporter of all, but that He Himself
is totally independent {Loyã-13.10}.
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| archimãrg |
'Road of fire'. Traditionally
thought of as the path to the sun, but also the path to the abode
of God taken by the jiva after death.
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| arth |
One of the four purushãrths,
allowing for the fulfillment of desires for material objects,
in particular wealth {Amdavad-5.11}.
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| ãrti |
Hindu
ritual of waving lighted wicks before the murti of God as an act
of worship.
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| ãsan |
1)
'Seat', derived from verb-root 'ãs' - to sit. Yogic sitting
posture.
2) Third of the eight steps of ashtãng-yoga,
entailing physical exercises of postures for soundness of body,
which promotes concentration.
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| asat |
1)
'Opposite of sat'. Transient, i.e., perishable, changing and bound
by the constraints of time.
2) False. Not true.
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| asatya |
1)
'Opposite of satya'. Transient, i.e., perishable and changing,
and bound by the constraints of Time.
2) False. Not true.
3) 'Imaginary' or 'illusory' according to the
Advait doctrine.
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| Ãshãdh |
First
month of the Ãshãdhi Samvat year, normally beginning
between June and July.
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| ãshram |
Stage
of life. Traditionally in Hinduism, there are four in total, each
with their corresponding duties and responsibilities. Specifically,
brahmachãrya, as a student and celibate; gruhastha, as
a householder with a family; vãnprasth, as an elderly advisor,
literally implying 'taking to the forests'; and sannyãstha,
as a recluse, literally implying 'throwing away' or 'putting aside',
i.e., renouncing the world.
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| ashtãng-yoga |
System
of Yoga comprising eight progressive steps leading ultimately
to yoga, i.e., union with God. The eight steps are, namely: yam
(restraint), niyam (observance), ãsan (seat or posture),
prãnãyãm (mastering the prãns), pratyãhãr
(withdrawal), dhãrnã (concentration), dhyãn
(meditation), and samãdhi (trance). See also individual
entries.
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| Ãso |
Fourth
month of the Ãshãdhi Samvat year, normally beginning
between September and October.
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| ãsopãlav |
Type
of tree whose leaves are used in rituals and on auspicious occasions
as decoration.
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| ãstik |
1)
'Believer'. Person who believes in the existence of God, or more
generally, one who is religiously-inclined.
2) Can also describe people or scriptures that
accept the authority and authenticity of the Vedas.
3) Person who firmly believes that pious or impious
karmas in this realm will undoubtedly receive the respective fruits
of those karmas in the realm beyond {Gadhada III-26.4}.
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| asuyã |
Form
of jealousy, in which faults are attributed to the virtues of
the person of which one is jealous {Sãrangpur-8.3}.
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| Atal |
First
realm beneath Mrutyulok, where demons reside. Seventh realm from
the bottom in the 14-realm system of a brahmãnd.
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| ãtmã |
1)
The pure jiva, distinct from the physical, subtle and causal bodies
- i.e., distinct from the indriyas, the antahkaran, worldly desires,
or any other traces of mãyã.
2) Generally, that which pervades, inspires and
governs. Thus, also refers to God as the pervader, inspirer and
governor of the physical and non-physical world, i.e., shariri.
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| ãtmanivedi |
One
who offers ãtmanivedanam, the ninth type of bhakti, i.e.,
a devotee who has totally surrendered himself to God. One whose
every action is an offering to God and who has God at the centre
of his/her every action.
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| ãtyantik-pralay |
1)
'Final dissolution'. Destruction of all of the countless millions
of brahmãnds, when even Prakruti-Purush - the cause of
countless Pradhãn-Purushes - draws in countless brahmãnds
within itself, and is then eclipsed by the light of Aksharbrahma
{Bhu-Kha.14; Gadhada I-12.29; Amdavad-2.8}. In ãtyantik-pralay,
only Purushottam, Akshar, and the akshar-muktas remain (Panchal-7.10).
See also the other three types of dissolution: nitya-pralay,
nimitta-pralay and prãkrut-pralay.
2) On the individual level, also called gnãn-pralay.
See: gnãn-pralay.
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| ãval |
Type of small shrub
whose leaves have inherent healing qualities.
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| avatãr |
Incarnation
of Vishnu. Through Vishnu, God incarnates on Earth for the welfare
of society and for the liberation of the jivas. God is always
present in Bharat-khand through such incarnations or His sãdhu
{Vartal-19.2}. He assumes various forms according to whichever
task needs to be accomplished in whichever place {Loyã-7.10}.
Different scriptures offer different lists of the actual incarnations,
but 24 avatãrs are generally agreed upon; and of these,
10 are regarded as major incarnations - with a greater degree
of the presence of God than others. The most common list
of the 24 avatãrs based on the Purãns are:
(1) Brahmã, (2) Varãh, (3) Matsya, (4) Hayagriv,
(5) Hansa, (6) Yagnarup, (7) Kurma, (8) Dhanvantari, (9) Mohini,
(10) Pruthu, (11) Nãrad, (12) Rushabhdev (13) Dattãtreya,
(14) Kapildev, (15) Narnãrãyan, (16) Nrusinh, (17)
Vãman, (18) Parshurãm, (19) Vyãs, (20) Rãm,
(21) Balrãm, (22) Krishna, (23) Buddha, and (24) Kalki.
Of these, the ten main avatãrs of Vishnu are: (1) Matsya,
(2) Kurma, (3) Varãh, (4) Nrusinh, (5) Vãman, (6)
Parshurãm, (7) Rãm, (8) Krishna, (9) Buddha, and
(10) Kalki.
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| avidyã |
Synonymous with mãyã
{Gadhada II-19.4}. False understanding of the nature of reality.
Ignorance.
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| avyãkrut |
Of
the three bodies of Virãt-Purush and other ishwars, the
causal body. Analogous to the kãran body of the jivas.
The body from which the ishwar's virãt (gross) body and
sutrãtmã (subtle) body evolve, and is thus also
considered as the mãyã of ishwar {Kãriyani-12.4}.
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| Ayodhyãwãsi |
'Residents
of Ayodhyã'. Ayodhyã, the birthplace of Rãm
Bhagwãn, is a city in northern India where Bhagwãn
Swãminãrãyan's family lived for several years
after moving from Chhapaiyã, Bhagwãn Swãminãrãyan's
birthplace. In the context of the Vachanãmrut, the term
refers to Bhagwãn Swãminãrãyan's family.
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