| Sadguru |
‘True guru’.
Refers to the Satpurush. See: Satpurush.
|
| sãdhu |
Male person who
has renounced worldly pursuits and has chosen an austere life
of religious activities under strict vows of poverty, chastity
and obedience. A Hindu renunciant.
|
| sagun |
1)
‘With gunas’. Possessing divine qualities and redemptive
virtues.
2) ‘With gunas’. Possessing mãyik
qualities, i.e., mãyik – not divine.
3) Extremely vast.
|
| sãkar |
Lumps of processed
sugar crystals.
|
| sãkshãtkãr |
Spiritual realisation.
Also used to describe something that has been so well learned
or understood that it becomes second nature {Sãrangpur-3}.
|
| samãdhi |
1)
‘Trance’. Transcendental experience, usually of God
or His abode, in which consciousness of the body and surroundings
is lost.
2) Eighth and final step of ashtãng-yoga.
Transcendental experience of union with God, which is the culmination
and climax of yoga.
|
| sampradãy |
Fellowship. Body
of devotees.
|
| sanchit
karmas |
‘Accumulated
deeds’. Immeasurable stock of all deeds performed, in infinite
past lives and in the present, which is retained in the kãran
body until the karmas ‘ripen’ to eventually bear fruit
as prãrabdha karmas, either later in the present life or
in a future life {Vartal-6.3}. See: karma.
|
| sãnkhya |
Fundamental belief
of the Sãnkhya doctrine; i.e., all that evolves from mãyã
is perishable and vain. Cultivating thoughts of sãnkhya,
the devotee gradually becomes detached from worldly, mãyik
objects allowing him/her to become further engrossed in God.
|
| Sãnkhya |
‘Enumeration’,
derived from ‘sam’ + verb-root ‘khã’
– to count or number’. School of philosophy analysing
the ‘categories of existence’ – ‘tattvas’
– or elements, which it understands as 25 in number. Founded
by sage Kapil, author of the Sãnkhya Sutras. See
also: sãnkhya.
|
| sãnkhya-yogi |
‘Yogi who
has renounced activities’. Term used for a devotee who has
renounced his/her worldly duties – as opposed to a karma-yogi
– and is sincerely striving for liberation. Refers to a
renunciant who is totally dedicated and committed to Satsang.
In the time of Bhagwãn Swãminãrãyan,
many widows and widowers chose to become sãnkhya-yogis
after their spouse passed away, i.e., to dedicate their lives
to God rather than any other family members. Often refers to female
renunciants when used in series with paramhansas.
|
| sanskãr |
‘Impression’.
Refers to the favourable or unfavourable impression of a karma
performed earlier in the present life or in a previous life that
is imprinted and accumulated in the kãran body. This impression
in turn influences actions and achievements in the present and/or
subsequent lives.
|
| Sant |
Synonymous in
the Vachanãmrut with Satpurush. See: Satpurush.
|
| sannyãs
ãshram |
Derived from ‘sam’
+ ‘ni’ + verb-root ‘ãs’ –
to put aside, i.e., renounce. Last of the four stages of life,
when one renounces all worldly duties and lives as an ascetic.
|
| sannyãsi |
Derived from ‘sam’
+ ‘ni’ + verb-root ‘ãs’ –
to put aside, i.e., renounce. Person who has renounced all worldly
duties and is living as an ascetic.
|
| sãrangi |
Traditional Indian
stringed musical instrument played by stroking with a bow and
depressing strings on a fretted neck.
|
| sarodã |
Traditional Indian
stringed musical instrument played by plucking with a plectrum
and depressing strings on a fret-less neck, similar to a present-day
sarod.
|
| sat
(pronounced sut) |
1)
Permanent, i.e., imperishable and unchanging. Transcending time,
and thus unbound by the past, the present and the future.
2) Real. True.
|
| satãr |
Traditional Indian
stringed musical instrument played by striking with a wire plectrum
and depressing strings on a fretted neck, similar to a present-day
sitar.
|
| sati |
Widow who, out
of her total dedication and commitment to her husband, voluntary
commits immolation by throwing herself on her dead husband’s
burning funeral pyre.
|
| Satpurush |
Guru
for a spiritual aspirant. Aksharbrahma by form and the living
embodiment of Parabrahma Purushottam. Through whom God remains
ever-manifest, passing on His divine energy and experience, love
and guidance to all beings on earth. The continuing lineage of
God-realised Satpurushes ensures that the gateway to liberation
and God is forever open for all seekers. Surrendering to him,
striving to obey his commands, and developing profound love for
him is the root of all spiritual endeavours. Synonymous in the
Vachanãmrut with Sant, Bhakta, Ekãntik Bhakta, Ekãntik
Sant, Param-Bhãgwat, Param-Bhãgwat Sant, Param-Ekãntik
Sant, Purush and Sadguru.
|
| satsang |
1)
‘Company of the true’. The practice of spiritually
associating with the Satpurush, fellow satsangis, one’s
own ãtmã and the sacred scriptures of the Satsang
fellowship, i.e., observing the religious vows and spiritual practices
of Satsang.
2) ‘Good company’. Opposite of bad
company, whose influences cause spiritual regress.
|
| Satsang |
The
entire body of satsangis. The fellowship of the devotees of Bhagwãn
Swãminãrãyan, i.e., those who worship Him
as God and observe the basic religious vows prescribed by Him.
|
| satsangi |
Member
of the Satsang fellowship. One who practises satsang.
|
| sattvagun |
‘Quality
of goodness’. One of the three principle qualities of Prakruti,
or mãyã {Gadhada I-12.6}, characterised by awareness
{Gadhada I-30.4; Kãriyani-12.7} and vairãgya towards
the vishays {Gadhada II-43.2}. When sattvagun prevails, the antahkaran
is pure, and one can pleasantly worship God’s form {Gadhada
I-32.15}. Also, when sattvagun is predominant, the fruits of any
karmas performed by a jiva are experienced during the waking state
{Gadhada I-65.13}. The products of sattvagun include happiness,
gnãn, vairãgya, wisdom, tranquility, self-restraint,
etc., {Loyã-10.22; Kãriyani-1.14}. See also:
guna.
|
| sãttvik |
Of, or pertaining
to, sattvagun. Full of sattvagun.
|
| sãttvik-ahamkãr |
One of the three
types of ahamkãrs that evolve from mahattattva, and from
which, in turn, the man and the presiding demigods of the indriyas
evolve {Gadhada I-12}. See: ahamkãr
(2nd definition).
|
| satya |
1)
‘Truth’. Permanent, i.e., imperishable and unchanging.
Transcending time, and thus unbound by the past, the present and
the future.
2) Real. True.
|
| Satyalok |
Realm of Brahmã.
Highest realm in the 14-realm system of a brahmãnd. Also
called Brahmalok.
|
| Satya-yug |
‘Age of Goodness’.
First of the four ages that mark the time-scale of the world.
Lasting 1,728,000 human years, it is the purest and most righteous
of the ages, when people lived to be 100,000, all were Brãhmins,
everyone’s wishes were fulfilled, and everyone worshipped
God. See also: yug.
|
| savikalp |
‘With alternatives
or doubts’. Adjective describing faith {Loyã-12}
or state of being in which one sees God but doubts or distinctions
still remain – in contrast to the nirvikalp state, in which
no distinctions remain and one sees only God. A state of imperfect
realisation.
|
| savikalp
samãdhi |
State of realisation
in which one sees God but doubts or distinctions still remain
– in contrast to nirvikalp samãdhi, in which no distinctions
remain and one sees only God. A state of imperfect realisation
{Gadhada I-39; Gadhada I-40}.
|
| sevanti |
Flower of the
chrysanthemum genus, found to blossom unusually out of season.
There are two varieties – red and yellow, both with small
pointed petals. Also known as guldãvadi.
|
| Shakti-panthi |
Follower of a
Shakti cult – a cult worshipping Shakti, a form of Lakshmi
or Pãrvati (Kali), as the governing power of the world
– wherein the consumption of meat and alcohol is considered
holy.
|
| Shankh-likhit |
Smruti One of
the ancient Smruti scriptures. Ascribed to the two brothers, Shankh
Rishi and Likhit Rishi.
|
| shãligrãm |
Small sacred stone
worshipped by Vaishnavs as a form of Vishnu. Found in the waters
of the River Gandki, flowing through the foothills of Tibet, which
is considered especially sacred because of the numerous rishis
who performed austerities on her banks.
|
| sharabh |
Legendary beast
thought to be fiercer than a lion, and which roams in the Himalayas.
|
| sharir |
‘Embodiment’.
Generally, that which is pervaded, inspired and governed by the
ãtmã (2nd definition). Refers to the physical and
non-physical world, which is pervaded, inspired and governed by
God, its shariri.
|
| shariri |
‘That which
is embodied’. Generally, that which pervades, inspires and
governs the sharir. Refers to God as the pervader, inspirer and
governor of the physical and non-physical world, His sharir.
|
| Shãstras |
1)
Term used generally in the Vachanãmrut to refer to the
Dharma-shãstras. See: Dharma-shãstras.
2) Also sometimes refers to the scriptures of
the Six Darshans, particularly when specifically stated as ‘the
six Shãstras’. See: Darshans.
|
| shelu |
Rich fabric with
a silky finish woven with golden or silver threads and detailed,
decorative edges worn as an upper garment or tied around the head
or waist, or even left to rest upon the shoulders.
|
| Shikshãpatri |
Succinct scripture
of 212 Sanskrit verses written by Bhagwãn Swãminãrãyan
for all of His followers: male and female, married or otherwise,
young and old, renunciant and householder, learned and lay, even
those in sovereign power. Serves as a concise, fundamental code
of conduct encompassing everything from basic civic norms, i.e.,
from personal hygiene to social ethics, up to universal philosophy
and spirituality. {Gadhada III-1.14}
|
| shingadiyo
vachhnãg |
Type of aquatic
plant whose leaves are potently poisonous.
|
| shishumãr
chakra |
‘Shishumãr
wheel’. One of the centres of spiritual energy located in
the inner body, seen as a seat of instinctive consciousness. See
also: chakra.
|
| shraddhã |
A virtue that
incorporates the virtues of faith, trust, hope, patience, persistence
and zeal.
|
| shravan |
1)
‘Listening’, derived from verb-root ‘shru’
– to listen. For example, to listen to, or do shravan of
the talks of God.
2) More generally, the term also means the initial
intake of gnãn from any of the outer indriyas. In this
sense, darshan, intake of gnãn through the eyes, is also
considered a form of shravan. However, the intake of gnãn
through the process of shravan (listening) must be consolidated
with manan (reflection) and nididhyãs (deep contemplation)
if it is to lead to the sãkshãtkãr (realisation)
of that gnãn {Sãrangpur-3}.
|
| Shrãvan |
Second month of
the Ãshãdhi Samvat year, normally beginning between
July and August.
|
| Shrimad
Bhãgwat |
Most popular of
the 18 Purãns. Narrates the life, divine actions and incidents
of various incarnations of God, particularly Shri Krishna Bhagwãn.
One of the eight scriptures accepted as authoritative by Bhagwãn
Swãminãrãyan.
|
| Shrivatsa |
Divine marking
found on the chests of murtis of Vishnu and Shri Krishna, similar
to a birthmark.
|
| Shrutis |
‘The heard’.
Collection of divine revelations imparting philosophical and spiritual
wisdom – as revealed to the rishis after strict austerities
and deep contemplation. The four Vedas fall into the classification
of Shrutis.
|
| Shudra |
‘Labourer’.
Skilled worker traditionally serving the other three castes –
the Brãhmins, Kshatriyas and Vaishyas. Considered the lowest
of the four castes in the ancient Indian social system.
|
| shuli |
Sharp, pointed
vertical stake to which an offender is bound and then allowed
to be pierced by his/her own weight as the stake is turned. A
form of brutal execution performed in public as an effective deterrent
to major crimes and social deviance.
|
| shushka-gnãn |
‘Dry knowledge’.
Refers to the monotheistic philosophy of the Advait school. Referred
to as ‘dry’ because it disclaims the existence of
a personal God, and so does not propound any form of bhakti towards
Him. See also: shushka-Vedãnta.
|
| shushka-Vedãnta |
‘Dry Vedãnta’.
The Advait doctrine. Monotheistic school of Vedãnta propounding
that the ultimate reality is only the one, ‘non-dual’
Brahma. Referred to as ‘dry’ because it disclaims
the existence of a personal God, His eternally divine form, His
abode, etc., and so does not propound any form of bhakti or worship
of God and His avatãrs. {Gadhada II-19; Gadhada III-28.2}
|
| shushka-Vedãnti |
‘Dry Vedãnti’.
One who propounds or adheres to the shushka-Vedãnta school
of philosophy {Gadhada II-18, Gadhada III-36.5}. See:
shushka-Vedãnta.
|
| Shwetdwip |
‘White island’.
Celestial abode of Shri Lakshmi-nãrãyan. Its muktas
perform severe austerities and offer devotional worship to God.
They are free from the six physical and emotional sensations14
and survive without food thus earning the name niranna-mukta.
|
| Skand
Purãn |
One of the 18
Purãns. Sacred scripture of 84,000 verses narrating the
killing of the demon Tãrakãsur by Skand, son of
Shiv. Contains the Vãsudev Mãhãtmya, one
of the eight scriptures accepted as authoritative by Bhagwãn
Swãminãrãyan.
|
| Smrutis |
1)
‘The remembered’. Set of scriptures not considered
to be revealed, in comparison to the Shruti scriptures, but still
just as recognised and revered. In general, a collective term
referring to any text or body of scriptures other than the Shruti
scriptures. The set of ancient texts including the secondary and
complementary Vedas (Upvedas and Vedãngs), the Upanishads,
the Dharma-shãstras, the 18 Purãns, the two Itihãs
scriptures, the Ãgamas and the scriptures of the six Darshans.
See also: Upanishads, Dharma-shãstras,
Purãns, Itihãs.
2) Set of scriptures also known as the Dharma-shãstras,
the most famous of which are the Manu Smruti and the Yãgnavalkya
Smruti. These scriptures discuss secular matters-science, law,
history, agriculture, etc. as well as spiritual lore, ranging
from day-to-day rules and regulations to superconscious outpourings.
See also: Dharma-shãstras,
Manu Smruti, Yãgnavalkya
Smruti.
|
| sthul |
‘Gross’,
as opposed to sukshma, i.e., subtle. Of the three bodies of the
jiva, it refers to the physical body of the jiva, which is composed
of the five elements, i.e., the five bhuts {Sãrangpur-14}.
Includes all of the physical, visible aspects commonly referred
to as the ‘body’. Because it is evolved from the kãran
body, it is also considered as the jiva’s mãyã
{Kãriyani-12}. The jiva attains a different sthul body
upon each birth. See also other two bodies of the jiva:
kãran and sukshma.
|
| Sudarshan
Chakra |
Fiery, disc-like
weapon originally used by Vishnu, and later also by Shri Krishna,
endowed with the power and radiance of several suns.
|
| sudi |
Bright half of
a Hindu lunar month in which the moon is in its waxing phase,
i.e., days between Amãs up to and including Punam.
|
| sukshma |
‘Subtle’,
as opposed to sthul, i.e., gross. Of the three bodies of the jiva,
it refers to the subtle body of the jiva, which is composed of
19 elements: the five gnãn-indriyas, the five karma-indriyas,
the five prãns and the four antahkarans {Sãrangpur-14}.
Unlike the sthul body, the sukshma body is not visible and is
commonly thought of as the mental ‘body’. Because
it is evolved from the kãran body, it is also considered
as the jiva’s mãyã {Kãriyani-12}.
See also other two bodies of the jiva: sthul
and kãran.
|
| survãl |
Trouser-like lower
garment.
|
| sushumnã |
1)
Uninterrupted path of light from the brahma-randhra to Prakruti-Purush
{Gadhada I-65}.
2) Path by which the nãd produced by Parabrahma
via Aksharbrahma pervades the navel of Virãt-Purush {Sãrangpur-6}.
|
| sushumnã
nãdi |
Nerve or channel
transmitting cosmic energy within the inner body of a person,
where the current passes through the spinal column from the base
of the spine and ends in the brahmarandhra located in the crown
of the head. One of the three major nãdis.
|
| Sutal |
Third realm beneath
Mrutyulok, where demons reside. Fifth realm from the bottom in
the 14-realm system of a brahmãnd.
|
| sutrãtmã |
Of the three bodies
of Virãt-Purush and other ishwars, the subtle body. Analogous
to the sukshma body of the jiva. Because it is evolved from the
avyãkrut (causal) body, it is also considered as the mãyã
of ishwar {Kãriyani-12}.
|
| svedaj |
‘Born from
sweat’. Category of life forms ‘born’ from sweat,
i.e., lower life forms such as bacteria, etc.
|
| swabhãv |
1)
A person’s vicious natures such as lust, anger, greed, jealousy,
egotism, etc. Also used to refer to a person’s natures in
the form of habits formed after repeated actions, in this birth
or in the one’s past. The eradication of all of one’s
swabhãvs and feelings of body-consciousness is necessary
in order to attain ultimate liberation.
2) ‘Nature’. According to the doctrine
of Naturalism, the force responsible for all phenomena in the
material world. This school of thought claims all events and activities
can be explained by natural laws alone; i.e., everything occurs
‘naturally’ or automatically, without the need of
an all-doer God {Gadhada I-62 & Varatal-2}.
|
| swadharma |
‘One’s
own dharma’. Synonymous with dharma. See:
dharma.
|
| Swãminãrãyan |
Mantra given by
Bhagwãn Swãminãrãyan to His followers
in 1801 when He became head of the Fellowship. The mantra establishes
the worship of ‘bhakta’ with Bhagwãn, as ‘Swãmi’
signifies Gunãtitãnand Swami, the choicest devotee,
and ‘Nãrãyan’ signifies Purushottam
Nãrãyan Sahajãnand Swãmi, the supreme
God. Eventually people began to identify Shriji Mahãrãj
by this mantra and called Him Bhagwãn Swãminãrãyan.
|
| swarg |
Collective term
for all six realms above Mrutyulok in the 14-realm system of a
brahmãnd.
|
| Swarglok |
Second realm above
Mrutyulok, where Indra and other demigods reside. Tenth realm
from the bottom in the 14-realm system of a brahmãnd. Also
called Indralok. Not to be confused with swarg, a collective term
for all six realms above Mrutyulok in the 14-realm system of a
brahmãnd.
|
