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Satsang Glossary


Celestial abode of Shiv.
kãl 'Time'
The universal and continuous phenomenon that accounts for and gives rise to the progression of existence and events - allowing for the past, present and future - and which ultimately leads to the destruction of all things {Loyã-9.4}, thus often used as a synonym of death and destruction. Like mãyã, a power of God from which the jiva is released when he attains liberation. {Gadhada II-50.5; Jetalpur-3.8}
'Age of Darkness'. Fourth and present of the four ages that mark the time-scale of the world. Lasting 432,000 human years - of which over 5,000 have already passed - it is when purity and righteousness have thoroughly diminished in comparison to what they were in Satya-yug. People generally live to be not more than 100 and swabhãvs prevail in greater abundance than ever before. See also: yug.
'Tree that lasts for a kalp'. Special tree possessing the magical power to fulfill the wishes of anyone who sits under it. One of the 14 divine objects that emerged from the churning of the oceans by the demigods and demons.

One of the four purushãrths, allowing for the regulated fulfillment of one's personal and social desires {Amdavad-5.11}.

Kanbi Specific sub-caste of the Vaishya caste traditionally engaged in farming and rearing cattle.
Kanthi Double-threaded necklace, usually made of tulsi beads, received by satsangis upon initiation into the Satsang Fellowship, and worn as a sign of their affiliation to God. Derived from noun 'kantha', meaning neck.
Kapil Gitã Portion of the Shrimad Bhãgwat (canto 3, chapters 25-33) consisting of Kapilji's preachings to his mother, Devhuti.

'Causal'. Of the three bodies of the jiva, the causal body, i.e., the jiva's desires or mãyã {Kãriyani-12.4} - which causes the jiva to take birth again. By nature, it itself is ignorance, which has been fused with the jiva since time immemorial. It retains the jiva's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree {Vartal-6.3}. See also other two bodies of the jiva: sthul and sukshma.

'Action, deed', derived from verb-root 'kru' - to do. Any action or deed - including word and even thought - that will sooner or later reap its consequences. Forms part of a universal, unbiased and inescapable law central to Indian philosophy linking actions and their fruits - cause and effect - to the very performer of the actions, via God - the giver of the fruits of each karma; i.e., pious deeds reap pleasant fruits for the performer, impious deeds reap painful fruits for the performer {Gadhada III-26.4}.
There are three types of karmas: sanchit karmas (deeds accumulated over infinite births), prãrabdha karmas (deeds whose consequences are already set in motion) and kriyamãn karmas (deeds whose consequences are in the process of being formed). These can be explained with the popular analogy of the various stages of growing rice: rice harvested and stored in the granary can be likened to sanchit karmas; from this stock, a portion selected and readied for cooking and eating is like prãrabdha karmas - past deeds shaping the present events; meanwhile, new grains being sown in the fields which will yield a fresh crop in the future, and in turn be added to the stock in the granary, are like the kriyamãn karmas, i.e., current deeds eventually being added to sanchit karmas until they 'ripen' to bear fruit as prãrabdha karmas, either later in the present life or in a future life.
'Conative senses'. The senses through which one can perform actions. There are five in total (the organs of which are the physical aspect of the senses) namely: speech (voice), handling (hands), walking (feet), excretion (anus) and procreation (genitals). By nature, they engage themselves in their respective vishays {Gadhada I-12.13} and have the complete knowledge of that vishay {Vartãl-17.2}. In certain cases, it may seem that no distinction is made between the physical and subtle aspects; i.e., the senses and the sense organs are referred to by the same nouns - 'voice', 'hands', 'feet', etc. However, the sense organs are not to be confused with the indriyas, the senses, that form the subtle body, and which are quite distinct from the physical organs.
karma-yogi 'One who is striving for karma-yoga, i.e., yoga through activities'. Term used for a householder devotee who has not renounced his/her worldly duties outright - as opposed to a sãnkhya-yogi - but is nevertheless sincerely striving for yoga or liberation. Refers to the many householders in the time of Bhagwãn Swãminãrãyan who chose to totally commit and dedicate their lives to Satsang.
karnikãr Specific type of flower, usually red, white or yellow in colour.

Kãrtik Fifth month of the Ãshãdhi Samvat year, normally beginning between October and November.
kartum Extraordinary divine power of God to eclipse the infinite muktas of Akshardhãm by His own divine light and prevail alone {Loyã-13.10}.
Kathavalli Upanishad Also called Katha Upanishad. One of the most important of the principal Upanishads, belonging to the Krishna Yajur Veda. Includes the enlightening story of how the young Nachiketã received the knowledge of immortality from Yam, the god of death.
Kãthi Specific sub-caste of the Kshatriya caste traditionally strong and well-built. Type of Rajput. Native(s) of Kãthiãwãd, a region in Gujarat.
Kãyasth Specific community of people or a person born of Brãhmin and Kshatriya parents, traditionally engaged in political affairs.
keval-gnãn 'Perfect or ultimate gnãn'. Specific philosophical term of the Jain school describing - as propounded in their nãstik philosophy - the final state of realisation {Gadhada II-18.3}.
khand Continent. Large land mass or region.
khes Piece of cloth worn as a dhotiyu.
khir Rich item of food made of sweetened milk and rice, garnished with aromatic spices and nuts, and usually served hot.
kinkhãb Fine silken fabric brocaded with golden or silver threads, originally made only in Egypt.
Krishnatãpni Upanishad One of the many Upanishads.
Inferior quality of grain lacking in nutrition. Similar in size and shape to mustard seeds, but white in colour. Stored in times of famine because of its resilience against extreme weather conditions and time, but generally eaten only by the poor.
Koli Specific sub-caste of people traditionally living as boat people, and catching fish for their livelihood.
kothã Cheap, inferior type of sweet and sour fruit, round in shape and extremely heavy. Generally used only to make pickles and chutneys.
kriyamãn karmas
'Deeds whose consequences are in the process of being formed'. Current deeds - including words and even thoughts - which will eventually be added to the stock of karmas (sanchit karmas) until they 'ripen' to be bear fruit as prãrabdha karmas, either later in the present life or in a future life. See also: karma.
kruchchhra chãndrãyan
Form of stern austerity entailing regulating one's intake of food over prolonged periods of time, generally performed as a form of atonement for a grave sin. See also: chãndrãyan.
Person of power - physical and sovereign - traditionally responsible for both the formation and enforcement of law within society, as well as its safety. One of the four castes of the ancient Indian social system - the rulers and warriors of society.
1) 'Field' or 'territory'. Often used with kshetragna to describe a relationship similar to that between some land and its owner - the kshetra is the land, the kshetragna its owner. For example, often used to refer to the three bodies (the kshetra) - of which the ãtmã is the 'master' (the kshetragna) {Pan-3.11}. Also used to refer to all jivas, ishwars, the various evolutes of mãyã, and Brahma - of which God is the 'master'. See also: kshetragna.
2) 'Field' or 'territory'. Place of dwelling {e.g., Gadhada I-12.6}.

1) 'Knower of kshetra'. Often used with kshetra to describe a relationship similar to that between a landowner and his land. For example, often used to refer to the ãtmã, the 'master' (the kshetragna) of the three bodies (the kshetra) {Panchala-3.11}. Also used to refer to God, the 'master' of all jivas, ishwars, the various evolutes of mãyã, and even Brahma {Gadh II-31.4}. See also: kshetra.
'Ocean of milk'. Where Lord Vishnu is said to recline upon Shesh, lord of the serpents. According to the Mahãbhãrat (Udyog-parva-102), the ocean was formed from the milk of Surabhi, a cow formed from the vomit of Brahmã when he drank too much amrut.
Follower of an anti-Vedic cult that falsely propagates the five 'm's as a means to liberation, namely: madya (alcohol), mãns (meat), matysa (fish), mudrã (tantric, i.e., occult markings) and maithun (illicit sex).
Fine, red powder - traditionally made of turmeric and lime - used by Hindus in rites and worship, and also applied on the forehead to form a chãndlo.
'Elephant act'. An austere yogic practice to help cleanse the inner parts of the body - which in turn helps in the observance of brahmacharya. The practice involves drinking a considerable amount of water, swirling it around the stomach, and then discharging it out again through the mouth.
A person who is bad company, i.e., a bad influence on one's spiritual progress, and leads one astray from Satsang {Gadhada I-48; Gadhada I-70}.


© 2003, Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha, Swaminarayan Aksharpith