Glossary

Sanskrit and Vraj philosophical terms used across the Vachanamrut, Shikshapatri, and Bhaktachintamani, sourced verbatim from Shree Swaminarayan Temple, Bhuj-Kutch's own published Vachanamrut glossary appendix — not written by us.

A

abhedhya: Indivisible.
abhimãn: Ego. Arrogance. The feeling of ‘I am something’.
abhishek: The pujã performed by bathing Bhagvãn with five items: milk, yoghurt, ghee, honey, and sugar.
ãchãrya: 1) A person who establishes a religious philosophy. 2) Head of a sampradãy, who protects dharma. A spiritual leader and guru, who initiates a satsangi into the sampradãy. There are two ãchãryas in the Swãminãrãyan Sampradãy; one for northern India (Amdãvãd Gãdi), and one for southern India (Vadtãl Gãdi). They are decedents of Dharma-Dev (the father of Swãminãrãyan Bhagvãn). Sahajãnand Swami adopted Ayodhyãprasãdji from His elder brother Rãmpratãpji, and adopted Raghuvirji from His younger brother Ichhãrãmji. Both sons then became the first two ãchãryas of the Swãminãrãyan Sampradãy. The ãchãrya a satsangi follows depends on where they live: satsangis living in northern India fall under the Amdãvãd region, and satsangis living in southern India fall under the Vadtãl region.
achhedhya: Unbreakable. Cannot be cut or divided.
achyut: Indestructible. Never dies.
adham-udhãran: Saviour of sinners. Frees sinners from the cycle of birth and death, so they can attain kalyãn.
adharma: Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline.
adhibhut: 1) Organs of the indriyas. The sthul body of the jeev. 2) Five mahã-bhuts. The sthul body of Virãt-Purush.
adhidev: 1) Main dev of the indriyas of the jeev. 2) Main dev of the indriyas of Virãt-Purush.
adhyãtma: 1) Indriyas of the jeev. 2) Indriyas of Virãt-Purush.
Advait: Non-dual. The philosophy greatly proposed by Shankar-
ãgnã: A command.
agni: Fire.
Agni-Dev: The dev of fire.
ahankãr: 1) Ego. The sense of ‘I-ness’. 2) One of the four antah-karans, with the functions of giving rise to the sense of self and individual existence. It is a product of maha-tattva from which the remaining tattvas are produced. By nature, it is passive, dense, and totally ignorant.
ahinsã: 1) Non-violence – mentally, verbally, and physically. 2) One of the panch-vartmãn: do not kill other living beings, and do not eat meat.
Ãhir: A class of people of the vaishya varna traditionally engaged in commercial activities.
aishvaryãrthi: A person who worships Bhagvãn with the intention of earning powers to create the world. He is the lowest type of bhakta. [Ashlãli – 1]
akartum: The non-doer. Bhagvãn does not do anything, as He has delegated responsibilities to devs.
ãkãsh: Space. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.
Akshar: 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.
Akshar-Brahm: See Akshar.
akshar-mukta: 1) A jeev which has qualities similar to those of Akshar. Used to describe the spiritual state of akshar-muktas. The highest level of faith or spiritual status is to become akshar-rup and worship Bhagvãn. [Loyã – 12]. 2) Is also sometimes used to describe things that have attained qualities similar to Akshar through his contact, [Gadhadã II – 13] attained ultimate kalyãn, and resides forever in Akshardhãm with a divya body.
Akshar-Purush: See Purush.
akshar-rup: 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup.
Akshardhãm: 1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.
akshi-vidyã: Knowledge of the eyes. A type of brahm-vidyã by which a person sees his ãtmã and the murti of Bhagvãn through his eyes. [Loyã 15].
alok: A region beyond this lok.
alokik: Divine. Magnificent. That which is found in Akshardhãm is described as alokik.
Amãs: New moon. The last day of a lunar month; the 15th day of the dark half of an Indian calendar month.
amrut: Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths.
Amrutdhãm: See Akshardhãm.
analpakshi: Bird of fire. Large, legendary bird that never lands on the ground and it has the strength to carry seven elephants.
ãnãnd: Blissful. Enjoyable. Happiness.
Anant-Apãr: See Akshardhãm.
andaj: Born from an egg. Life-forms born from eggs (birds, reptiles, and amphibians).
angarkhu: A long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest.
Aniruddha: One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha.
ankush: An instrument used to control an elephant. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvãn.
antah-karan: Inner ability. The complete mind which is made up of four parts: man (generating thoughts and desires); buddhi (consolidating thoughts, making decisions and resolutions, forming convictions, or discriminating); chitt (repeatedly contemplating or focusing); and the ahankãr (forming a sense of being). It is also referred to as a singular as all four are parts make up one antah-karan, but usually referred to as being four different antah- karans.
antar-drashti: To look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.
antaryãmi: 1) Inner controller. Power of Bhagvãn to reside within a jeev and ishvar, and control its each and every action. This means that Bhagvãn knows its deepest thoughts and feelings. 2) The knower of all thoughts of everyone, everywhere.
antya: End. Final.
anu: An essential, universal, and atom-like unit of matter. Smallest building block of creation.
anvay: Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].
anyathã-kartum: The all-doer and non-doer. Even though Bhagvãn is the cause of everything, He does not do anything Himself. He has delegated responsibilities to the devs. For example, Kãl and is responsible for death.
apsãrã: A beautiful, heavenly dancer.
archimãrg: Road of fire. Is traditionally thought of as the path to the sun, but it is also the path to the dhãm of Bhagvãn which is taken by the jeev after death.
ardha-chandra: Half moon. A chihn on Swãminãrãyan Bhagvãn’s left foot. The moon symbolises peace. A bhakta performing dhyãn on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhã through the light of Bhagvãn.
ardhamãtrã: Half a letter.
ãrta: A person who is distressed from having fallen from the path of attaining siddh-dashã, but still wishes to attain it. One of the four types of bhaktas.
arth: One of the four purushãrths, allowing for the fulfilment of desires for material objects, in particular wealth. [Amdãvãd 5].
arthãthi: A person who desires material objects, such as material pleasures and powers. One of the four types of bhaktas.
ãrti: A form of worship, in which lighted wicks, soaked in ghee, are gently waved before the murti of Bhagvãn, and is accompanied by a song that praises Him. The flame acquires the power of Bhagvãn. Bhaktas then pass their down-turned hands over the flame and then raise their palms to their forehead – the blessings of Bhagvãn pass
ãsan: 1) Seat. A sitting posture in yog. 2) Third step of ashtãng-yog, which involves physical exercises of postures to promote concentration.
asat: 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future.
asat-purush: A false sant. An asat-purush person believes that all male and female svarups in this world have been created through Mãyã and the Purush, Virãt, and svarup of Bhagvãn, implying that all of these svarups are manifestations of Bhagvãn Himself. He also believes that if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyãn upon that very svarup in order to attain instantaneous samãdhi.
asatya: False. Imaginary. Illusionary.
ãshã: To want. Desire.
Ashãdh: First month of the Ãshãdhi Samvat year, normally falling between June and July.
ashram: 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.
ãshrit: Disciple. Devotee. Follower.
ashtakon: An octagon. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants a bhakta the fruits of ashtãng-yog. He also attains Akshardhãm, which is beyond the eight barriers.
ashtãng-yog: The practice of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the yog, the union with Bhagvãn. The eight progressive steps of ashtãng-yog are: yam (restraint), niyam (observance), ãsan (seat or
Ãso: Fourth month of the Ãshãdhi Samvat year, normally falling between September and October.
ãsopãlav: A tall evergreen tree, called Polyalthia longifolia, native to India. Its leaves are used in rituals and on religious occasions as decoration.
ãstik: 1) A person who believes in the existence of Bhagvãn, and is religious. Opposite of nãstik. 2) Describes people or shãstras that accept the authority and authenticity of the Veds.
asur: Demon. Evil person.
asuyã: Similar to envy.
ãtmã: 1) The pure jeev, which is distinct from the three bodies and three mental states, and distinct from the indriyas, the antah-karans, worldly desires, or any other traces of Mãyã. It is imperishable and eternal, does not undergo births or deaths, and it leaves a physical body after that body dies and assumes another physical body. Infinite in number. 2) That which pervades, inspires, and controls.
ãtmã-nishthã: Knowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.
ãtmã-nivedi: A person who offers ãtmã-nivedanam, the ninth type of bhakti. A bhakta who has totally surrendered jeev to Bhagvãn. A person whose every action is an offering to Bhagvãn and who has Bhagvãn at the centre of his every action.
ãtyantik: Ultimate. Final.
ãtyantik kalyãn: See moksh.
ãtyantik-pralay: Final destruction. Destruction of all of the countless millions of brahmãnds, when even Prakruti-Purush draws
ãval: Type of small shrub whose leaves have healing qualities.
avasthã: State. Condition. Used to describe the three mental states: jãgrat, svapna, and sushupti.
avatãr: Incarnation of Bhagvãn. He incarnates on Earth for the welfare of society and for the kalyãn of the jeevs. Bhagvãn is always present in Bharat-Khand through these incarnations or His sãdhus. He assumes various avatãrs according to whichever task needs to be accomplished in whichever place, and each avatãr possesses varying amounts of Bhagvãn’s power.
avatãri: The cause of all avatãrs. Swãminãrãyan Bhagvãn. All avatãrs emerge from Him.
avidyã: Knowledge and understanding of all that has evolved from Mãyã, and is mãyik. False understanding of the nature of reality. Ignorance.
avinãshi: Eternal. Everlasting. Imperishable. Indestructible.
avyãkrut: The fundamental body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the kãran body of the jeevs. [Kãriyãni – 12].

B

bãdhitãnu vrutti: To recall something that has been falsified. A mental state in which a person fears the possibility of becoming bound again to objects that have already been mentally falsified, and no affection remains. [Gadhadã III – 4].
Badrikãshram: 1) An ãshram with orchards of badri-trees – trees bearing small, slightly sour apple-like fruits, called badri-fruits in Sanskrit. 2) The dhãm of Nar-Nãrãyan. Considered to be full of orchards of badri-trees. 3) The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.
bãhya-drashti: To look outwards. To look at the world.
bãjubandh: Decorative jewellery tied around the upper-arm. Swãminãrãyan Bhagvãn often wore bãjubandh made of flowers.
Bãl-Mukund: The murti of Shree Krishna in His child svarup.
Baldevji: The elder brother of Shree Krishna. He is considered as a partial avatãr of Vishnu or an avatãr of Shesh, the serpent on which Vishnu sleeps. Baldevji was the symbol of strength, an obedient son, and an ideal brother and husband. Also called Balrãm.
berkhã: Strings of flowers tied around the wrist.
Bhãdarvã: Third month of the Ãshãdhi Samvat year, normally falling between August and September.
Bhagvad Geetã: Song of Bhagvãn. One of the most popular Hindu shãstras. It comprises of a dialogue between Arjun and Shree Krishna, at the beginning of the battle between the feuding cousins, the Pãndavs and the Kauravs. The
Bhagvãn: God. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.
bhagvan-nishtãrthi: A person who has a constant and singular determination for the sevã of the pratyaksha svarup of Purushottam Bhagvãn. He is the best bhakta of all. [Ashlãli – 1]
bhãgvat bhakta: A bhakta who follows bhãgvat dharma, which consists of dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness.
bhãgvat dharma: 1) Dharma related to Bhagvãn. The dharma which avatãrs of Bhagvãn come to establish, and the dharma which was adopted by Nãrad, the Sanakãdik, Shukji, Dhruv, Prahlãd, Ambrish and other bhaktas. This form of dharma is not different from bhakti itself. 2) Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. 3) Also called ekãntik dharma.
bhãgvati dikshã: Initiation into a sampradãy. A person may receive a guru mantra.
bhajan: Worship.
bhakta: Devotee of Bhagvãn. A follower of Bhagvãn.
bhakti: Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:
Bhakti: The devi of bhakti.
bhang: An intoxicating drink produced from cannabis leaves.
Bharat-Khand: Ancient India, considered to have stretched westward to present-day Turkey, eastward to present-day Burma, and beyond the Himalayan mountain range in the north. Is considered to be the best of the nine khands of Jambu- Dvip because those who attain birth in this region can potentially attain kalyãn due to the constant presence of Bhagvãn's avatãr or Bhagvãn's sant.
bhekh-dhãri: Sãdhu. Tyãgi.
Bhumã -Purush: The svarup of Bhagvãn that resides in Avyãkrut.
bhut: A physical element from which the sthul body of Virãt- Purush (the physical world) is formed. There are five bhuts in total – pruthvi, jal, tej, vãyu and ãkãsh. They are collectively called the five bhuts or five mahã-bhuts.
bokãni: Cloth tied around the head, with one end crossing from under the chin to cover the ears and cheeks. Worn during cold weather.
bordi: A tree bearing delicate flowers amid small thorns and small, slightly sour apple-like fruits called bors. Found to grow naturally in unattended fields or jungles due to its resilient roots.
borsali: Tiny, delicate, white, and extremely fragrant flowers called Mimusops elengi. The most exotic of all the flowers mentioned in the Vachanãmrut. The flowers grow on a tree, facing downwards. After the flower withers and falls, a green seed pod appears, which ripens into a red berry.
brahm: 1) A jeev is said to become brahm when it has attained a nirgun state, and all the qualities of Brahm. 2) Believed by shushka-vedãntis to be the nirgun and formless reality, where all else is merely an illusion.
Brahm: 1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
brahm-agni: Bhagvãn. When a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, he offers them into brahm-agni. The ãtmã and Bhagvãn then become one.
brahm-chãri: 1) A brãhman who has been initiated as a tyãgi into the Swãminãrãyan sampradãy. Such brahm-chãris were given special priestly authority, such as personal sevaks to the murtis within mandirs, and as the performers of other religious ceremonies. 2) A person who observes brahm-chãrya; leads a life of celibacy. 3) A person who is in the first stage of life, brahm-chãrya ãshram.
brahm-chãrya: First of the four stages of life, when a person fulfils his ãshram duty as a student and celibate. At the end of brahm- chãrya ashram, a person either gets married and enters grahastha ãshram, or becomes a tyãgi and enters sannyãs ãshram.
brãhm-kalp: Period of time during the process of creation when Bhagvãn gave all beings, from Brahmã to the smallest blade of grass their bodies, through his own body in the form of Virãt-Purush. Length of brahm-kalp time of one of Brahmã's days (4.32 x 109 human years).
Brahm-Mahol: See Akshardhãm.
brahm-randhra: Spiritual opening in the crown of the head (at the end of the sushumnã nãdi) through which the jeev leaves the body upon death or during samãdhi, and reaches higher loks. A shikhã is kept at the brahm-randhra.
brahm-rup: 1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup.
brahm-sattã: 1) Formless svarup of Brahm. 2) Also refers to the ãtmã, which is eternal.
brahm-svarup: Form of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.
brahm-vidyã: Knowledge of brahm. Knowledge that guides a person on the path to Bhagvãn.
Brahmã: The dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.
brãhman: Priest. A religious and educated scholar traditionally assigned duties of worship, performing rites and rituals, and teaching. The highest of the four varnas (castes) of the ancient Indian social system.
brahmãnd: Individual 'universe' comprising of a system of fourteen loks. There are countless millions of brahmãnds on various planes. Each brahmãnd, created and sustained by a Pradhãn-Purush pair, contains a trinity of Brahmã, Vishnu, and Shiv as the controlling devs. The fourteen loks of each brahmãnd are: Satya-Lok, Tap-Lok, Jan-Lok, Mahar-Lok, Svarg-Lok, Bhuvar-Lok, Mrutyu-Lok, Atal, Vital, Sutal, Talãtal, Mahãtal, Rasãtal, Pãtãl.
brahmarshi: A tyãgi or a person engaged in strict tap, with characteristics like that of a rushi. At a higher level than a rãjarshi.
brahmãy: Divine.
Brahmpur: See Akshardhãm.
Bruhaspati: The guru of the devs.
Buddh: An avatãr of Bhagvãn. He incarnated in the svarup of an enlightened sãdhu. He was born a prince named Siddhãrth. A brãhman had predicted that Siddhãrth would either become a great king or a great tyãgi as a result of seeing suffering and death. Siddhãrth eventually left home and became a sãdhu. He attained great peace and knowledge, and became enlightened. He then became known as Buddh. He preached the philosophy of ahinsã to all who could hear Him. He taught that all sorrow comes from attachments and desires, so it's better to abandon all attachments in order to remain happy.
buddhi: 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.

C

chãdar: A thin blanket. Was used by Shreeji Mahãrãj during the cooler months.
chaitanya: Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible.
chaitanya prakruti: All things that are chetan or animate, and possess chaitanya or consciousness. Living elements. The element of life (chaitanya), by which this world is upheld.
Chaitra: Tenth month of the Ãshãdhi Samvat year, normally falling between March and April.
chãkhadi: Wooden, strapless sandals worn specifically by tyãgis for simplicity and personal discipline.
chakor: An Indian bird. The chakor becomes hypnotised by the appearance of the full moon. The chakor remains motionless for the entire night, except for its head that slowly follows the moon across the sky, until it bends and finally rests backwards upon the ground.
chakra: 1) A razor-bladed disc. One of Bhagvãn’s weapons. Also called sudarshan chakra. 2) Wheel. According to yogic practices, chakras are centres of spiritual power and consciousness located within the inner body. The six chakras are: ãgnã, vishuddh, anãhat, manipur, svãdhisthãn, ãdhãr. Each chakra has its corresponding location and dev.
chakshu: Eyes. Physical organ of sight (one of the indriyas).
chameli: A flower of the jasmine genus called Jasminum grandiflorum or Spanish jasmine. It has a white colour and extremely sweet fragrance. Usually found to blossom during the month of Shrãvan. The chameli plant is a vine, whereas mogrã and dolariyã (also part of the jasmine genus) are shrubs.
champã: A flower of the Plumeria genus. It is white with a yellow, red, or pink centre.
chãndlo: Small, round red or yellow mark applied in the centre of the forehead indicating that a person is a Hindu. Usually made of either of kum-kum or of sandalwood paste.
Chandra-Dev: The dev of the Moon. The dev of the man.
chãndrãyan: Strict form of fasting where a person's intake of food is regulated by the waxing and waning of the moon. For example, one form is to increase food intake from one small piece of food at the beginning of a new lunar month rising to fifteen small pieces on Punam, then decreasing again to a complete fast by Amãs; or, beginning with fifteen small pieces of food at the beginning of a new month and decreasing to a complete fast on Punam, then increasing again to fifteen small pieces by Amãs. Other forms involve having only eight small pieces a day, or four small pieces twice a day, or merely three pieces a day.
chãran: A heavenly poet. Member of a specific class of people, considered heavenly in origin, as they were employed by devs to compose and recite verses celebrating their exploits.
charitra: A divine incident of Bhagvãn.
chaul sanskãr: The ceremony performed when the hair of a child is removed. This is the first time the child’s hair is cut.
chetan: That which possesses chaitanya (full of consciousness).
chhint: Indian cotton cloth on which a pattern has been produced by dyeing and hand drawing with a bamboo. Chhint would usually have been made smooth or glossy with a shell or beaten with wooden mallets to produce a shiny surface.
chhoglu: A bunch of cloth either emerging from the end of a pãgh or left hanging from one side. Sometimes inserted into a pãgh when made of a string of flowers.
Chidãkãsh: Akshardhãm. Formless and pure chaitanya form of Akshar. By nature, it is the all-supporting and all-
chihn: A sign. Refers to a birthmark or scar.
chintãmani: A divine gemstone that fulfils all of the wishes of whomever posses it.
chitt: Consciousness. One of the four antah-karans, with the functions of contemplating or pondering and especially focusing. Mental impressions and experiences are recorded and recalled from it. The entire world inherently resides in a subtle form within it, and it is itself unchanging, luminous, pure, full of pure sattva-gun and passive.
chofãl: A thick shawl, made of cotton.
chokadi: Of four. The time of four yugs (Satya-Yug, Tretã-Yug, Dvãpar-Yug, and Kali-Yug). Also called Mahã-Yug.

D

dagli: Waistcoat with inner lining, usually worn in cold weather.
dahar-vidyã: Knowledge of the inner ãkãsh. Knowledge of Chidãkãsh. One of the thirty-two types of brahm-vidyã. [Loyã 15].
dambh: Hypocrisy. To outwardly pretend to possess a quality to a great extent in order to impress others.
dandvat pranãm: Bowing down before Bhagvãn. Men perform ashtãng pranãm with eight parts of their body, whereas women perform panchãng pranãm with five parts of the body. The dandvat pranãm symbolises the breaking of our mãn. The mind must be kept on Bhagvãn while performing the dandvat pranam.
darbãr: Court of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies.
darshan: Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].
dãs: A servant.
Dattatrey: An avatãr of Bhagvãn, born to Ansuyã and Atri Rushi. Bhagvãn incarnated in the combined svarup Brahmã, Vishnu, and Shiv. He has three heads (Brahmã, Vishnu, and Shiv) with one body. Dattãtrey had twenty-four gurus: earth, air, sky, water, fire, sun, moon, python, pigeon, sea, moth, bee, elephant, bear, deer, fish, osprey, child, maiden, prostitute, blacksmith, serpent, spider, and wasp. He perceived gun in His twenty-four gurus. He believed that in the world, a man can learn from each and every thing.
deh: Body.
desh: A region or place.
dev: A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.
devi: A demi-goddess.
dhãm: The divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.
dhanush: A bow; symbolises humility and strength. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies.
Dhanvantari: An avatãr of Bhagvãn. He incarnated in the svarup of the physician of the devs. He introduced the world to Ãyurved medicine and surgery. For this reason, He is known as the father of Ãyurved.
dharma: 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,
Dharma: The dev of dharma.
dharma-: The upholder and protector of dharma. dhurandhar
Dharma-Kul: Family of Dharma-Dev (Swãminãrãyan Bhagvãn’s father). Swãminãrãyan Bhagvãn’s family. The Ãchãrya of our sampradãy are decedents Dharma-Dev, and are therefore the family of Swãminãrãyan Bhagvãn.
Dharma-Rãj: The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Yam-Rãj.
Dharma-Shãstra: A set of shãstras coding the basic laws and principles of civil and social conduct. They integrate spirituality and political law by including the discussion of creation, stages of life, duties of daily living, tap, and study of the Veds. A part of the Smruti literature.
dhãrnã: Concentration. The sixth step of ashtãng-yog, which involves focusing the mind to guide the flow of consciousness.
dhoti: An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'.
Dhruv Star: Fixed star. North Star. This star is used by travellers as a useful navigational reference marking due north. Named after a devout bhakta named Dhruv.
dhun: Form of jap often to the accompaniment of musical instruments.
dhvaj: A flag. A chihn on Swãminãrãyan Bhagvãn’s right foot. A flag sits above a mandir, and is also carried by the chief
dhyãn: Meditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.
dikshã: Initiation into a sampradãy or initiation as a sant.
Divãli: Series of oil lamps. Last day of the Vikram Samvat Indian year. The day of Amãs of the month of Ãso. Very holy and joyous Hindu festival celebrating the return of Rãm Bhagvãn to Ayodhyã from his fourteen-year exile, and the victory of good over evil - signified by the lighting of oil lamps to dispel the darkness.
divya: Divine.
dolariyã: White flower of the jasmine genus called Jasminum sambac, whose blossoming buds are considered to be especially beautiful when swaying in the wind – from which it gets its name.
drashtã: The seer. Generally refers to the ãtmã as the observer, but can also refer to Bhagvãn as the observer within each ãtmã.
drashya: 1) Visible. An object of vision. Often referring to the physical body. [Sãrangpur-12]. 2) Also taken to mean the visible world as a whole.
dudh-pãk: Rich item of food made of sweetened milk and rice, garnished with aromatic spices and nuts.
dukad: Pair of traditional Indian drums used to provide rhythm during the singing of kirtans. Similar to present-day tablã.
durlabh: Invaluable. Rare. Precious.
Dvait: Dual. A philosophical principle that proposes the eternally distinct natures of the jeev and Bhagvãn, as opposed to the principle of the Advait philosophy. This is the philosophy accepted by Rãmãnuj-Ãchãrya, Rãmãnand
Dvãpar-Yug: Third of the four yugs that mark the time-scale of the world. Lasting 864,000 human years, it was an age when purity and righteousness diminished considerably, people lived to be 1,000, and the system of the four varnas came into full operation.
dvip: Island, or a landmass resembling an island.

E

Ekãdashi: 1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].
ekadmal: Former sãdhu, who left satang due to some personal misconduct or his inability to conform to the life of a tyãgi, and travels alone without a companion sãdhu. This is against the niyams set by Swãminãrãyan Bhagvãn in which sãdhus should never travel alone.
ekãntik: The highest spiritual state, in which a person offers perfect bhakti to Bhagvãn along with dharma, gnãn and vairãgya.
ekãntik bhakta: 1) Highest level of bhakta. A person who offers ekãntik bhakti, perfectly possesses all four of the qualities of ekãntik dharma (dharma, gnãn, vairãgya, and bhakti). 2) A person who has no desires other than Bhagvãn, and who worships Bhagvãn while realising himself to be brahm-rup. [Gadhadã I – 11].
ekãntik dharma: Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.
ekãntik sãdhu: Highest level of sãdhu. A sãdhu who has attained the ekãntik state.

F

Fãgan: Ninth month of the Ãshãdhi Samvat year, normally falling between February and March.
feto: Long piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.

G

gadã: Mace. One of Bhagvãn’s weapons.
gajarã: Strings of flowers tied around the forearm.
gandh: A smell. One of the panch-vishays. Gandh is the physical element of pruthvi, and is perceived by the nose. The characteristics of gandh are fragrance and stench.
gandharva: A heavenly being engaged in music, song and dance in the loks of the devs.
Ganesh: The dev known as the remover of obstacles. He is the son of Shiv and Pãrvati, and has the body of a human, and the head of an elephant. His pujã is performed before any religious ceremony or auspicious occasion. Also called Ganpati and Vignavinãyak. Ganesh writes the charitras of Bhagvãn.
Garud: An eagle. The vehicle of Vishnu.
gaupad: A cow’s footprint. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn causes the vast material world to become the size of a cow’s hoof.
ghadi: Duration of time equalling approximately twenty-four minutes.
ghee: This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom.
gnãn: 1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.
gnãn-indriya: Cognitive sense, through which a person can ‘know'. There are five gnãn-indriyas: hearing (ears), touch (skin), sight (eyes), taste (tongue) and smell (nose). They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.
gnãn-pralay: Destruction by gnãn. A state of individual understanding in which Prakruti-Purush and the entities evolved from them do not come into view, and a person sees only pure chaitanya, within which only the murti of Bhagvãn resides, but no other forms remain. All mãyik influences are destroyed – as if ãtyantik-pralay has taken place for that particular individual.
gnãn-shakti: The power of understanding. Aware of actions. When a jeev enters the jãgrat state, Bhagvãn awakens it from unconsciousness through His gnãn-shakti and makes it aware of its actions.
gnãn-yagna: When a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.
gnãni: A person with gnãn. One of the four types of bhaktas.
Golok: 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.
gopi: Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn.
Gopinãthji: The murti of Shree Krishna Bhagvãn. Swãminãrãyan Bhagvãn installed a murti of Gopinãthji Mahãrãj in Gadhadã, which was made to the exact size of Shreeji Mahãrãj.
gor: Jaggery. Sweet food made directly from sugarcane, and is yellow-brown in colour.
gorakh-ãsan: An ãsan to protect the indriyas. Specific yogic ãsan or sitting posture where a person sits with both heels tucked into the groin, the toes folded under the buttocks, and the large toes held by the hands from behind the back. Considered to help in preventing the ejaculation of semen, and therefore helping in the observance of brahm-chãrya. Also known as goraksh-ãsan or bhadrãsan.
grahastha: Householder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.
grahastha ãshram: Second of the four stages of life, when a person enters married life to fulfil the duties of a householder. At the end of grahastha ashram, a person enters vãnprasth ãshram.
grahn: Nose. Physical organ of smell (one of the indriyas).
guchh: Bunches of flowers, usually placed above the ears or in the pãgh.
gulãb: Rose.
guldãvadi: Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as sevati.
gun: 1) Good quality or trait. (pronounced goon) 2) Principle quality of Prakruti or Mãyã. There are three in total: sattva-gun (goodness and awareness), rajo- gun (passion and desires), and tamo-gun (darkness, ignorance, and laziness). All beings are affected by the influence of one or a combination of these three gun of Mãyã until they become gunãtit. The gun bring out different types of moods in a person: a person in sattva-gun is calm, and peaceful; a person in rajo-gun
gunãtit: Beyond the three gun of Mãyã (sattva-gun, rajo-gun, tamo- gun). That which has no trace or influence of Mãyã.
guru: A teacher. He will guide you on the path of kalyãn.
gutko: A small notebook.

H

hajãri: Marigold. A large, yellow-orange flower.
Hanumãnji: A dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.
Hari: An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.
haribhakta: A bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn.
harmo: A small tree which blossoms with white flowers, found generally in the Kutch region of Gujarãt.
Hayagriv: An avatãr of Bhagvãn. He incarnated in the svarup of a horse. Brahmã had become tired of his creative duties, and he wanted to rest. As night was approaching, Brahmã yawned, which caused all the four Veds to come out from his opened mouth. A demon who lived near him in disguise, abducted the Veds. Bhagvãn took birth as Hayagriv to kill the demon and protect the Veds.
hinsã: Violence.
Hiranyagarbh: An avatãr of Bhagvãn.
hruday-ãkãsh: Space within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides.

I

ichhã-shakti: The power of free will. Whatever object is desired by the jeev, is acquired with the help of Bhagvãn’s ichhã-shakti.
idã nãdi: Nerve or channel of a feminine nature transmitting physical and emotional energy within the inner body of a person, where the current of energy flows downward and ends on the left side of the body. One of the three major nãdis: the idã nãdi, the pingalã nãdi, and the sushumnã nãdi.
Indra: The king of the devs. He resides in Svarg-Lok.
indriyas: A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)
irshyã: Jealousy of a quality of or skill. A person with irshyã cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Sãrangpur – 8].
ishta-dev: The preferred murti of Bhagvãn that worshiped by a person. Our ishta-dev is Swãminãrãyan Bhagvãn; but, the ishta-dev of Swãminãrãyan Bhagvãn was Shree Krishna.
ishvar: 1) Infinite in number. Similar to the jeev with respect to being bound by Mãyã, but are involved in the creation, sustenance, and destructions of the brahmãnds, and are therefore given greater powers by Bhagvãn. Brahmã, Vishnu, Shiv and all entities greater than them upwards to Prakruti-Purush, are considered ishvars.
Ishvar: See Bhagvãn.

J

jad: Lifeless. Non-living. Has no ãtmã. Opposite of chaitanya. That which is without consciousness.
jad prakruti: 1) Eight non-chaitanya (lifeless) components of the world: pruthvi, jal, tej, vãyu, ãkãsh, maha-tattva, Pradhãn-Prakruti and Mul-Prakruti. 2) The Bhagvad Geetã mentions these to be pruthvi, jal, tej, vãyu, ãkãsh, man, buddhi and ahankãr. [Loyã – 7].
jãgrat: Awake. One of the three mental states. The jãgrat state is the result of the sustenance state of Virãt-Purush. It is full of sattva-gun and is located in the region of the eyes. In the jãgrat state, the jeevãtmã is known as vishva, and is conscious of its sthul body. [Sãrangpur – 6].
Jain: A follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.
jal: Water. Liquid matter. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life-forms, it quenches thirst, and suppresses heat.
jal-basti: Flushing with water. A strict yogic practice to help cleanse the inner parts of the body, which in turn helps in the observance of brahm-chãrya. The practice involves standing in waist-high water and drawing in water through the anus, swirling the water around the stomach, and then discharging it again through the anus. Another version of the practice involves drawing in water through
jãmbu: A berry. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless.
jãmo: A long-sleeved, upper garment that is made of a thick cloth, with rich embroidery. It reaches down below the knees, and is tied at the waist with long strings.
jangam: Mobile. Animate. Life-forms such as humans, animals, and birds.
Janmãshtami: Birthday of Shree Krishna – Shrãvan vadi 8. A fast if kept on this day, and it is celebrated with great festivity.
jap: Continuous chanting or writing of the holy name of (pronounced jup) Bhagvãn.
jarãyuj: Born from a womb. The life-forms born from wombs (all mammals, including humans).
jav: A barley grain. A chihn on Swãminãrãyan Bhagvãn’s right toe. Performing dhyãn on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of ãtmã and Paramãtmã. It also ensures enough worldly wealth and comforts.
jeev: 1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.
jeevãtmã: See jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussion
jignãsu: A person who seeks knowledge of the ãtmã (ãtmã-nisthã). One of the four types of bhaktas.
Jyeshth: The twelfth month of the Ãshãdhi Samvat year, normally falling between May and June.

K

kailãs: The place where Shiv resides and performs tap.
kaivalyãrthi: A person who worships only Bhagvãn in order to experience the ãtmã. He is of an intermediate level. [Ashlãli – 1]
kãl: Time. The continuous phenomenon of the progression of existence and events. It allows for the past, present and future, and ultimately leads to the destruction of all things. [Loyã – 9].
Kãl: Cause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.
kalash: A brass water-pot. A chihn on Swãminãrãyan Bhagvãn’s left foot. By performing dhyãn on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhãm, Akshardhãm.
Kali-Yug: Age of Darkness. Fourth and present of the four ages that mark the time-scale of the world. Kali-Yug began in 3102 BCE, after Shree Krishna Bhagvãn left the earth. It lasts for 432,000 human years, of which over 5,000 years have already passed. The current Kali-Yug is estimated to end in the year 428,889 CE. Kali-Yug 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 a hundred, and svabhãvs prevail in greater abundance than ever before.
Kalki: An avatãr of Bhagvãn that is still yet to appear on earth. Bhagvãn will incarnate in the svarup of a destroyer who
kalp-vruksh: A special tree possessing the magical power to fulfil the wishes of anyone who sits under it. It is one of the fourteen divine objects that emerged from the samudra manthan. The kalp-vruksh lives for one kalp (4,32 x 109 years).
kalyãn: 1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.
kalyãn-kãri: Liberating. The cause of kalyãn. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths.
kãm: 1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.
Kãm-Dev: The dev of lust and passion.
kamal: A lotus. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to remain free of material attachments and focus his mind at the feet of Bhagvãn. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures.
kamandalu: A wooden water pot, with a handle.
Kanbi: A class of people of the Vaishya varna traditionally engaged in farming and rearing cattle.
kanishth: Lowest.
kanthi: Double-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into the
kapat: Deceit. To deceive someone by showing false actions and behaviour.
Kapil Geetã: A portion of the Shreemad Bhãgvat consisting of Kapil- Dev's teachings to His mother, Devhuti.
Kapil-Dev: An avatãr of Bhagvãn. He incarnated in the svarup of a rushi to compile all the divine knowledge that had been destroyed. He gave the knowledge of the Sãnkhya philosophy to his mother Devhuti, which was later written in the Shreemad Bhãgvat by Vyãsji.
kãran: Fundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kãran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree.
karma: Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.
karma-indriya: Conative sense, through which a person can perform actions. The organ that is the physical aspect of a sense. There are five karma-indriyas: speech (voice), handling (hands), walking (feet), excretion (anus) and procreation (genitals). They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical
karma-yogi: A person is striving for karma-yog (yog through activities). Term used for a grahastha bhakta who has not renounced his/her worldly duties completely – as opposed to a sãnkhya-yogi – but is nevertheless sincerely striving for yog or kalyãn. Refers to the many grahasthas in the time of Swãminãrãyan Bhagvãn who chose to totally commit and dedicate their lives to satsang.
karnikãr: A red or yellow scented oleander flower called Thevetia neiifolia. The yellow karnikãr are single flowers about 5cm in length, whereas the red karnikãr are clustered on one flower stalk. The karnikãr mentioned in the Vachanãmrut refers to the red karnikãr.
Kãrtik: Fifth month of the Ãshãdhi Samvat year, normally falling between October and November.
kartum: The all-doer. Bhagvãn does everything and is the cause of everything.
kathã: Religious talks and discussions.
Kãyasth: Community of people or a person born of brãhman and kshatriya parents, traditionally engaged in political affairs.
kediyu: A long-sleeved, upper garment that is pleated at the chest, and reaches down to the waist. Approximately twelve feet of cloth is used up in the pleats.
keval-gnãn: Perfect or ultimate gnãn, as described in the nãstik philosophy. The final state of realisation.
khand: Continent. Large land mass or region.
khes: Piece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body.
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.
kirtan: Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.
kodrã: Low 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.
Krishna: 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.
kriyã: Deed. Action.
kriyã-shakti: The power of application. Whatever action a jeev engages in, it does so with the support of what is known as Bhagvãn’s kriyã-shakti.
kriyamãn karma: Deeds whose consequences are in the process of being formed. Current deeds - including words and thoughts - which will eventually be added to the stock of karmas (sanchit karmas) until they 'ripen' to give rewards as prãrabdha karmas, either later in the present life or in a future life.
krodh: Anger. [Loyã – 1]
kruchhra: Form of strictness which involves regulating the intake of chãndrãyan food over prolonged periods of time, generally performed as a form of prãyshchit for a grave sin.
krutaghni: An ungrateful and selfish person. [Gadhadã I – 10]
kshatriya: Person of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.
kshetra: 1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner.
kshetragna: Knower of kshetra. Often used with kshetra to describe a relationship similar to that between a landowner and his land – kshetragna is the owner, and the kshetra is the land. Used to describe the ãtmã as the master (kshetragna) of the three bodies (kshetra). Also used to describe Bhagvãn as the master (kshetragna) of all jeevs, ishvars, and Brahm (kshetra). [Panchãlã – 3].
Kuber: A dev who is the personal accountant of the other devs.
kudã-panthi: Follower of a cult whose beliefs are against the teachings of the Veds. They falsely state the five 'M’ as a means to kalyãn. They are: madya (alcohol), mãns (meat), matsya (fish), mudrã (occult markings on the body), and maithun (illicit sex). One of the four types of kusangis.
kum-kum: A fine, red powder – traditionally made of saffron – used by Hindus during worship. It is also applied to the forehead to form a chãndlo.
kunjar-kriyã: Elephant act. A strict yogic practice to help cleanse the inner parts of the body - which in turn helps in the observance of brahm-chãrya. The practice involves drinking a considerable amount of water, swirling it around the stomach, and then discharging it out again through the mouth.
Kurma: An avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churn
kusang: The association of an evil person.
kusangi: A person who is bad company. A kusangi has a bad influence on someone’s progress in satsang, and leads them astray from satsang. There are four types of kusangis: shakti-panthi, kudã-panthi, shushka-vedãnti, and nãstik.

L

lãdu: Sweet item of food made principally of flour, ghee, and gor or sugar, shaped into small balls.
Lakshmi: A devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn.
Lakshmi-Nãrãyan: The murti of Lakshmi and Vãsudev-Nãrãyan.
lav: Duration of time equalling approximately 1/150 of a second, or 1/16 of the time taken to blink.
leelã: A divine action performed by Bhagvãn.
lobh: Greed. Craving for wealth.
lok: Place. Region. World.

M

mad: Arrogance.
Mãdhvi Sampradãy: A sampradãy that follows the philosophy of Mãdhvã- Ãchãrya, a 13th century South Indian Vaishnav ãchãrya. He proposed a principle that states there is an essential and eternal distinction between Bhagvãn and all other beings.
madhyã: 1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]
madhyam: Medium. Intermediate.
madhyamã: When the ‘parã’ speech reached the throat of Virãt- Purush, it became known by the name of ‘madhyamã’.
Mãgdhi: Dialect specific to Magadh, the southern region of present-day Bihãr. It is the language of the ancient Jain and Buddhist shãstras.
Mãgshar: Sixth month of the Ãshãdhi Samvat year, normally falling between November and December.
Mahã: Eighth month of the Ãshãdhi Samvat year, normally falling between January and February.
mahã-bhuts: Major elements. Collective term for the five physical elements that evolve from tãmas-ahankãr and from which the physical world is formed. They are: pruthvi (earth or solid matter), jal (water or liquid matter), tej (light or energy), vãyu (air or gaseous matter), and ãkãsh (space or vacuum). Each one has a root cause, called its tanmãtrãs or vishay: smells, tastes, sights, touch, and sounds.
Mahã-Mãyã: See Prakruti.
Mahã-Purush: 1) Also called Mul-Purush, Akshar-Purush, and Purush. 2) The svarup of Bhagvãn that resides in Shvet-Dvip, and gives darshan to the niranna-muktas.
maha-tattva: Major element. Equivalent to the chitt of the jeev, but on
Mahã-Yug: The time of four yugs (Satya-Yug, Tretã-Yug, Dvãpar-Yug, and Kali-Yug). Also called chokadi.
Mahãbhãrat: The great epic of India. A shãstra revolving around the family feud between the Pãndavs and the Kauravs, which ends in a great battle. With over 100,000 verses, it is the world's longest poem.
mãlã: A rosary made of 108 beads, which is usually made of tulsi or sandalwood. The mãlã is turned with the right hand, by placing it over the middle finger and moving each bead one by one with the thumb, while reciting “Swãminãrãyan”.
malãr: A musical rãg of Indian music. Considered to induce rainfalls if sung correctly.
man: Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.
mãn: Pride. When a person wants someone else to acknowledge them as superior.
manan: To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.
mandal: Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions.
mandir: Temple. Sacred Hindu place of worship.
manjirã: Pair of small, cymbals used in the accompaniment of other percussion instruments.
manomay chakra: The mind in the form of a wheel. The mind, seen as a constantly turning wheel, whose ten spikes are taken to be the ten indriyas. [Sãrangpur – 7].
manovahã nãdi: Nerve or channel in which the mind resides, transmitting energy within the inner body of a person and allowing the flow of desires and thoughts.
mãnsi pujã: Mental worship. Form of worship in which a person devoutly performs pujã of Bhagvãn mentally - exactly as he would physically.
mantra: 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.
Manu: Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã.
manvantar: The duration of the reign of one of the fourteen Manus that reign sequentially during one day of Brahmã. Duration of time equalling 306,720,000 human years.
Mãrgi: A Follower of the Vãm-Mãrg (cult of lust), an anti-Vedic cult that promotes illicit sex and other prohibited practices as a means to kalyãn.
matsar: Jealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6].
Matsya: A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn.
mãyã: That which obstructs a bhakta from focusing on Bhagvãn. [Gadhadã I – 1].
Mãyã: 1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
mãyik: That which is composed of the products of Mãyã. False. Worldly. That which is destroyed.
medi: A small room above a house or a mansion.
mogrã: A flower of the jasmine genus called Jasminum sambac or Arabian jasmine. It has a white colour and extremely sweet fragrance. Traditionally used in offerings to murtis of Bhagvãn.
moh: Infatuation. Attraction.
Mohini: An avatãr of Bhagvãn. He incarnated in the svarup of a beautiful lady. After the devs and demons had churned the oceans to extract the nectar that would give them immortality, there was a fight over the possession of the urn. Bhagvãn realised that if the argument continued for long then the nectar would spill out and be lost forever. He also did not want the demons to drink any of the nectar. So, He appeared as Mohini, a lady of great beauty. Both the devs and the demons stopped fighting and were attracted to Her beauty. Flaunting Her charms, Mohini convinced both the devs and the demons that she would distribute the nectar.
moksh: Liberation. Salvation. Breaking free from the cycle of
Moksh-Dharma: A portion of the Mahãbhãrat consisting of Bhishma's teachings from his bed of arrows to Yudhishthir after the end of the Mahãbhãrat war.
moliyu: Rich fabric with silky finish woven with golden or silver threads and detailed, decorative edges.
mrudang: Type of double-sided drum. Indian percussion instrument played to supply rhythm in the singing of kirtans.
mugdhã: 1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.
mukta: Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].
mukti: To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].
Mul-Prakruti: See Prakruti.
Mul-Prakruti-: See Prakruti-Purush. Purush
Mul-Purush: See Purush.
mumukshu: A person in search of moksh.
muni: Sãdhu.
muni-mandal: Group or assembly of munis.
murti: 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.

N

nãdi: Nerve or channel transmitting energy within the inner bodies of a person and interconnecting the chakras. There are said to be 72,000 nãdis in all, of which three are major: the idã nãdi, the pingalã nãdi, and the sushumnã nãdi.
Naimishãranya: 1) Wherever the jagged edges of the manomay chakra are Kshetra worn away. A person should understand the mind to be the manomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind (the indriyas) wear away and become blunt, that place should be known as Naimishãranya Kshetra. Religious deeds (jap, tap, vrat, dhyãn, and pujã) commenced in that place flourish rapidly, day by day. Naimishãranya Kshetra should be known to be wherever Bhagvãn’s ekãntik sant resides. 2) A tirth in India.
naishtik: A person who follows the eight types of brahm-chãrya, brahm-chãri which prevent them from associating with the opposite gender in the following ways:  shravanam - listening to or of  keertanam - talking to or of  keli - frolicking with  prekshanam - intentionally looking at  guhyabhãshanam - privately conversing with  sankalp - fantasising about  adhyavasãya - thinking of  kriyã - intercourse with
Nandishvar: A white bull. The vehicle of Shiv.
napunsak: Impotent. Infertile. Unable to procreate.
Nar-Nãrãyan: An avatãr of Bhagvãn. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Nãrãyan incarnated as Shree Krishna. Nar- Nãrãyan Bhagvãn forever performs tap in Badrikãshram for His bhaktas.
Nãrad: An avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.
Narak: Where nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to go on the cycle of births and deaths. Also called Yampuri.
Nãrãyan: The four-armed svarup of Bhagvãn. See Bhagvãn.
Nãrãyan-Muni: One of the names given to Shreeji Mahãrãj by Rãmãnand Swãmi at the time of His initiation as the head of the sampradãy. The other name given was Sahajãnand Swãmi.
nãstik: 1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki.
neti neti: Indescribable. Incomprehensible. Beyond words.
nididhyãs: Constant thinking and concentration. Repeated deep
nimish: Blink. Duration of time equalling approximately 2/5 of a second. The time taken to blink.
nimit-pralay: 1) Stimulated dissolution. Destruction of the lower ten loks of the fourteen loks of a brahmãnd, including Svarg-Lok, Mrutyu-Lok and Pãtãl. This is stimulated by the end of the fourteen-manvantar day of Virãt- Purush, when his equally long night falls. 2) Brahmã’s state of sushupti (deep sleep) – when all of ishvar’s responsibilities are absorbed – which lasts as long as his day. Equivalent to 4.32 x 109 human years.
nindrã: Sleep.
nirãkãr: Formless. No svarup.
niranjan: Describes a person whose eyes are not affected by mãyã in the form of attractive objects.
niranna-mukta: A ‘food-less’ mukta. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.
nirãvaran drashti: The ability to see everywhere, like a siddh or yogi.
nirbij: Seedless. Without the association of Bhagvãn.
nirgun: 1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].
nirlobhi: Without greed.
nirmãni: Without pride.
nirvikalp: Without alternatives or doubts. Used to describe faith or
nirvikalp samãdhi: 1) Highest state of realisation, in which a person sees only Bhagvãn – no doubts or distinctions remain. [Gadhadã I – 39]. 2) The eighth and final stage of ashtãng-yog.
nirvishesh: Description of that which is without any responsibilities. This describes Mãyã in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas).
nishchay: Unfaltering faith in Bhagvãn, no matter what is seen or heard.
nishedh: The “don’ts”. That which morally should not be done (in contrast to vidhi).
nishkãm bhakta: Superficially appears to be a sakãm bhakta, but inwardly, that bhakta has perfect nishchay and wishes for nothing except the murti of Bhagvãn. If inner enemies cause disturbances within, or a desire for pleasures other than the murti of Bhagvãn arises, he feels intense guilt. Even if he has only a slight amount of ãtmã-nishthã and vairãgya, such a bhakta still attains profound bliss in the dhãm of Bhagvãn after leaving his body.
nishkãmi: Without lust.
nishthã: Belief.
nisnehi: Without affection.
nispruhi: Without desire for worldly objects.
nisvãd: No desire for tasty foods.
nitya-pralay: 1) Constant destruction. The day-to-day dying of countless individual devs, demons, humans and other beings. 2) The jeev’s state of sushupti (deep sleep) – when all of jeev’s responsibilities are absorbed.
nivrutti: 1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In this
niyam: 1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.
Nrusinh: An avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd.

P

pachhedi: A thin shawl.
pãd: Feet. Physical organ of walking (one of the indriyas).
pãdma: Lotus. The chihn of a lotus on the palm is called a padma. Also, a lotus held in the hand is called a padma.
pãdma-kalp: Period of time during the process of creation when Marichi and others jeevs are given their bodies by Bhagvãn. Length of pãdma-kalp time is one of Brahmã's days (4.32 x 109 human years). [Gadhadã – 13].
pãgh: Turban. Long, thin piece of cloth tied around the head.
pakhvãj: Type of mrudang or double-sided drum. Indian
paksh: To be in favour of someone. Loyalty. We must always take the paksh of Bhagvãn and His bhaktas.
pal: Duration of time equalling approximately 24 seconds.
pãlkhi: Palanquin. A covered seat carried on poles on the shoulders of four or more people.
panch: Five.
panch-amrut: Nectar of five. A mixture of five items, used in pujãs and abhishek.: milk, yoghurt, ghee, honey, and sugar.
panch-vishay: The five types of objects that are perceived by the indriyas: shabda (sounds), sparsh (touches), rup (sights), ras (tastes), and gandh (smells).
pandit: Priest.
pãni: Hands. Physical organ of handling objects.
parã: The divine sound produced in the navel of Virãt-Purush is known as the ‘parã’ speech. For the purpose of creating the Veds, Bhagvãn Himself has inspired that ‘parã’ speech. [Sãrangpur – 6]
pãrãk-kruchhra: Form of harsh tap which involves fasting for twelve continuous days.
param-bhãgvat: Ideal bhakta of Bhagvãn, referring to a sat-purush or sant.
Paramãtmã: Greater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.
Parameshvar: See Bhagvãn.
paramhans: 1) Supreme swan. A male sãdhu of the highest order,
Parampad: See Akshardhãm.
parãrdhs: Duration of time equalling 1 x 1017 human years.
pãrasmani: Alchemist’s stone. Magical gem that turns iron into gold.
Parbrahm: Beyond Brahm. God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Paramãtmã, Parbrahm, Krishna Nãrãyan, and Swãminãrãyan. Highest of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
pãrshad: 1) Male tyãgi in the time of Swãminãrãyan Bhagvãn, similar to a sãdhu, but whose niyams were not as strict; they observed brahm-chãrya in general but were allowed to talk with women, and were allowed to touch money but not keep it for themselves. Most pãrshads shaved their heads like other sãdhus but wore a white dhoti and upper garment. 2) Attendant of Bhagvãn.
Parshurãm: An avatãr of Bhagvãn. He incarnated in the svarup of a brave warrior. Parshurãm had great devotion for His parents. However, His father was hot-tempered, and Parshurãm inherited this quality from him. Then, His
Pãrvati: Wife of Shiv. Mother of Ganpati. In her previous life, she was called Sati, and was married to Shiv. However, as she had vowed to always be married to Shiv, when she was reincarnated as Pãrvati, she again married Shiv.
pashyanti: When the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, it became known by the name of ‘pashyanti’.
pati vratã: A faithful wife. A wife who observes the vow of fidelity is called a pati vratã. A true pati vratã possesses great powers, and even Bhagvãn must obey her wishes.
patit-pãvan: The rescuer of the fallen and the wretched.
pãyu: Anus. Physical organ of excretion (one of the indriyas).
pingalã nãdi: Nerve or channel of a masculine nature transmitting intellectual and mental energy within the inner body of a person, where the current of energy flows upward and ends on the right side of the body. One of the three major nãdis.
Posh: Seventh month of the Ãshãdhi Samvat year, normally falling between December and January.
pradakshinã: Look from all directions. To walk in the clockwise direction around the murti of Bhagvãn with a focused mind, and receive His darshan from all directions. A form of bhakti, signifying that Bhagvãn is the centre of our lives; just as the sun provide energy for the planets that orbit it, Bhagvãn provides energy for us. The pradakshinã is performed in a clockwise direction so Bhagvãn remains on our right, which is the position of the master.
Pradhãn: Pradhãn-Prakruti.
Pradhãn-Prakruti: Prakruti half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. Also called simply Pradhãn.
Pradhãn-Purush: One of the countless pairs of Pradhãn-Prakruti and Purush ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. Subsequently, from each pair of Pradhãn-Purush, the twenty-four tattvas are created, and in turn, the jeevs and ishvars receive their respective bodies.
Pradyumna: One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna.
prãgna: Name of the jeevãtmã in the sushupti state, when it is conscious of its kãran body. [Sãrangpur - 6]
prajãpati: The maker of clay and mud pots. The devs that preside over procreation, and protect life. Brahmã, Marichi, Daksh, and Kashyap are known as prajãpatis, as they are involved in creating life-forms and the world.
prãkrut-pralay: General destruction. Destruction of the body of Virãt-
prakruti: Refers to chaitanya prakruti and/or jad prakruti.
Prakruti: 1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.
Prakruti-Purush: The pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. Also called Mul-Prakruti-Purush.
pralay: Destruction.
prãn: A vital air. Breath. Life force or energy flowing within the primary life-currents of the body, called vãyu, which control crucial bodily functions. There are five main vãyus:  prãn – forward moving air  apãn – air that moves away  samãn – balancing air  udãn – ascending air  vyãn – outward moving air
pranav: A transformed form of the divine, transcendental vibration emanated at the moment of first creation, and from which all other sounds, and ultimately the sacred Veds, come forth. The speech of Virãt-Purush became the form of pranav by becoming the three sounds of ‘A’, ‘U’, and ‘M’, and then became the fifty-two syllables, and took the form of the four Veds. The three-syllable – ‘A’, ‘U’ and ‘M’ – sound known as AUM.
prãnãyãm: Controlling the prãns. Fourth step of ashtãng-yog, which involves controlling of prãns through breathing exercises leading to the calming of the chitt in preparation for concentration.
prãrabdha: Fate. Destiny.
prãrabdha karma: Deeds whose consequences are already set in motion. The portion of the stock of karmas (sanchit karmas) that are presently giving rewards, based on the principle of past deeds shaping present events. The prãrabdha karmas influence the nature of a person’s body and associations, prevailing circumstances, and even personal strengths.
prasãd: Food that has been blessed and sanctified after offering it to Bhagvãn.
pratham: First.
pratyãhãr: Withdrawal of sensory inputs into the physical body, that enters through the five sense organs. The fifth step of ashtãng-yog.
pratyaksha: Visible. Present on earth. Physical.
praudhã: 1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.
pravrutti: 1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.
prãyshchit: Penance. Atonement.
prem-lakshanã: Profound, loving devotion. bhakti
Pruthu: An avatãr of Bhagvãn. He incarnated in the svarup of a king as it was the wish of the rushis. The earth had concealed all vegetation within herself and as a result the whole land had become barren. Pruthu returned all the vegetation to earth, and made the world beautiful and attractive again.
pruthvi: Earth. One of the five bhuts, from which the physical
Pruthvi: The devi of the earth. Mother Earth. She is a svarup of Lakshmi.
Punam: Full moon. The 15th day of the light half of an Indian calendar month.
Purãn: Ancient. A set of eighteen shãstras recording ancient Hindu events that incorporate ethical and spiritual teachings, most popular of which is the Shreemad Bhãgvat Purãn. The other seventeen Purãns are, namely: the Brahma Purãn, Padma Purãn, Vishnu Purãn, Vãyu Purãn, Nãrad Purãn, Mãrkandey Purãn, Agney Purãn, Bhavishya Purãn, Brahma-Vaivart Purãn, Ling Purãn, Varãh Purãn, Skand Purãn, Vãman Purãn, Kurma Purãn, Matsya Purãn, Garud Purãn, and Brahmãnd Purãn. Forms a portion of the Smruti.
Purush: 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.
purush-prayatna: If a person keeps the company of a devout sãdhu and becomes virtuous through his own thoughts, then that is known as purush-prayatna.
purushãrths: Collective term for the four goals pursued by all Hindus: dharma (duties), arth (material wealth), kãm (desires), and moksh (liberation). [Amdãvãd – 5].
Purushottam: God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for

R

Rãdhã/Rãdhikã: A sevak of Shree Krishna. She eternally performs His sevã in Akshardhãm.
rajãi: A thick blanket.
rãjarshi: A householder or royal person with characteristics like that of a rushi. At a lower level than a brahmarshi.
rãjas-ahankãr: One of the three types of ahankãr that evolve from maha- tattva and from which, the ten indriyas, the buddhi, and the prãns evolve.
rãjasi: Relating to rajo-gun. Full of rajo-gun.
rajo-gun: Quality of passion. One of the three gun of Mãyã (Prakruti) characterised by incoherence and desires for the vishays. When rajo-gun prevails, the antah-karan becomes polluted and many disturbing thoughts regarding desires for the vishays arise, making it difficult to worship Bhagvãn’s murti. Also, when rajo-gun is predominant, the rewards of any karmas performed by a jeev are experienced in the svapna state. The products of rajo-gun include lust, and desires for enjoying sense pleasures. [Kãriyãni – 1] [Gadhadã II – 43].
Rãjput: Son of the king. A class of people of the kshatriya varna descending originally from royal lineage, and extremely strong and brave.
rãkhadi: A decorative, strand-like bracelet traditionally tied by sisters on their brothers hands on the day of Rakshã- Bandhan (Shrãvan sud Punam) affirming their loving bond between each other, and in particular, the brother’s vow to protect his sister.
Rãm/Rãmchandra: An avatãr of Bhagvãn. He incarnated in the svarup of a king. Shree Rãm was the perfect human, the perfect son, the perfect husband, and the perfect king. He was exiled to the forest for fourteen years, with His wife Sitãji and His brother Lakshmanji. When Sitãji was kidnapped by the demon Rãvan, Rãm saved her with the help of Hanumãnji and Lakshmanji, and killed Rãvan.
Rãmãyan: The story of Rãm. A shãstra narrating the story of Shree Rãm Bhagvãn, which includes His 14-year exile from the throne of Ayodhyã to the forest; Sitã’s abduction by the evil demon Rãvan; Rãm’s ultimate victory over Rãvan and his armies; and the return of Rãm and Sitã to Ayodhyã. It contains principles for society through the characteristics exhibited by Rãm, Sitã, Lakshmanji, and Bharatji.
Rãmnavmi: Birthday of Shree Rãm – Chaitra sud 9. A fast if kept on this day, and it is celebrated with great festivity. Also the birthday of Swãminãrãyan Bhagvãn.
ras: A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.
rãs: Traditional Indian folkdance normally played between a collection of partners, each partner having a pair of sticks to strike in accompaniment to the music while singing and dancing in a circular motion.
rãs-leelã: The divine rãs episode of Shree Krishna with the gopis of Vraj, which is narrated in the chapters 29-33 in the tenth skandh of Shreemad Bhãgvat. Also called rãs-panch- ãdhyãyi.
rasik: Loving. Affectionate. Romantic. [Gadhadã – 26].
rasnã: Tongue. Physical organ of taste (one of the indriyas).
rath: Chariot.
reto: Feto, moliyu or shelu with silky, decorative edges woven with golden or silver threads. Tied around the head or waist, or left to rest upon the shoulders.
rotlo: A basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate.
Rudra: A svarup of Shiv. The dev of the ahankãr.
rup: A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.
rup-choki: A platform on the side of a set of stairs.
Rushabh-Dev: An avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.
rushi: A sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis.

S

sabhã: Assembly. A group of satsangis listening to kathã or singing kirtans.
sachidanand: Eternal (sach), all-knowing (chid), and blissful (ãnãnd).
sadguru: A great sant.
sãdhan-dashã: A person in the process of attaining siddh-dashã. Has attained the state of brahm. He identifies things separately; pleasant and unpleasant vishays do not appear to be equal.
sãdhu: Male person who has abandoned worldly duties and has chosen a strict life of religious activities under strict vows of poverty, brahm-chãrya, and obedience. A tyãgi.
sãfo: A pãgh with one end hanging at the back or the side of the head.
sagun: With gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.
sakãm bhakta: A bhakta who superficially appears to be a tyãgi and nishkãmi. However, he does not have wish for the murti of Bhagvãn, but instead has desires for the darshan of the ãtmã and the four types of mukti. Even if his nishchay is perfect, is a great tyãgi, has firm vairãgya, intense ãtmã- nishthã, and he is not disturbed by inner enemies, if he desires anything other than the pratyaksha svarup of Bhagvãn, then even if he is in the higher loks, he will certainly attain less bliss.
sãkar: Large sugar crystals.
sãkshãtkãr: When that talk is recalled exactly as it was, with absolute clarity and sincerity. If a person engages in shravan, manan, and nididhyãs about the Bhagvãn and His svarup of the ãtmã, then he will attain sãkshãtkãr of the ãtmã. Sãkshãtkãr cannot be attained by doing shravan alone, without practicing both manan and nididhyãs. Also used to describe something that has been so well learned or understood that it becomes second nature.
samãdhi: 1) Trance. A spiritual experience, usually of Bhagvãn or His dhãm, in which consciousness of the body and surroundings is lost. 2) Eighth and final step of ashtãng-yog. Spiritual experience of union with Bhagvãn, which is the highest level of yog.
sampradãy: Sect. Fellowship.
samudra manthan: Churning of the ocean. The devs decided to churn the ocean for precious gifts and amrut. However, they needed the demons to help them churn the ocean. The devs offered half of the amrut to the demons, and they accepted. First, they tore up Mount Mandarãnchal for use as a churning stick. Then, a serpent named Vasuki was used as a churning rope. The devs took hold of the tail, and the demons held the head. While they were churning, Vasuki’s breath became very hot, which almost suffocated the demons. Bhagvãn then took the avatãr of Kurma to stop the mountain from sinking into the ocean bed. Finally, the ocean produced precious items: poison, a cow, a horse, a white elephant, a diamond, a wishing tree, an apsãrã, alcohol, Lakshmi, Chandra, Surya, a jewel, a conch
Samvat: The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh.
Sanakãdik: An avatãr of Bhagvãn. He incarnated in the svarup of the four sons of Brahmã: Sanak, Sanãtan, Sanandan, and Sanat-Kumãr. Born from Brahmã's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chãrya against the wishes of their father. From the Sanakãdik, the brãhmans got the inspiration regarding the values and importance of tap and brahm-chãrya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvãn. Despite being very senior in age, the Sanakãdik are said to wander the universe in the forms of small children. Also called Chãtur Kumãr or Kumãr San.
sanchit karma: Accumulated deeds. Immeasurable stock of all deeds performed, in infinite past lives and in the present life. The karmas are retained in the kãran body until the karmas ‘ripen’ to eventually give rewards as prãrabdha karmas, either later in the present life or in a future life. [Vadtãl – 6].
sandhyã: 1) Evening. 2) The forth ãrti of the day, performed in the evening.
sang: Company. Association. (pronounced sung)
Sankarshan: One of the four forms of Bhagvãn’s Vishvarup svarup. His
sãnkhya: Fundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.
Sãnkhya: A philosophy that analyses the tattvas, and states that there are twenty-five tattva. Founded by Kapil-Dev.
sãnkhya-yogi: A yogi who has abandoned activities. Term used for a bhakta who has abandoned his/her worldly duties – as opposed to a karma-yogi – and is sincerely striving for kalyãn. Refers to a tyãgi who is totally dedicated and committed to satsang. In the time of Swãminãrãyan Bhagvãn, many widows and widowers chose to become sãnkhya-yogis after their spouse passed away. They dedicated their lives to Bhagvãn rather than any other family members. Often refers to female tyãgis.
sannyãs ãshram: Last of the four stages of life, when a person abandons all worldly duties and lives as a tyãgi.
sannyãsi: Person who has abandoned all worldly duties and is living as a tyãgi.
sanshay: Curiosity. When questions arise in the mind.
sanskãr: Impression. Refers to the pleasant and unpleasant impression of a karma performed earlier in the present life or in a previous life. It is imprinted and accumulated in the kãran body. This impression in turn influences actions and achievements in the present and/or later lives.
sant: A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.
sãrangi: An Indian stringed musical instrument played by stroking the strings with a bow and depressing strings on a fretted neck. Of all Indian instruments, it is said to most resemble the sound of the human voice.
Sarasvati: The devi of knowledge.
sarodã: An Indian stringed musical instrument played by plucking with a plectrum and depressing strings on a fretless neck.
sarvagna: The power to see the creation of brahmãnds.
sarvopari: The lord of all.
sat: 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.
sat-purush: A true sant. A sant who guides a person on the path of Bhagvãn. A guru for a mumukshu. Through whom Bhagvãn remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvãn is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his ãgnã, is the root of all spiritual activities. Also called sant, bhakta, ekãntik bhakta, ekãntik sant, param-bhãgvat, param-ekãntik sant, and sadguru.
satãr: Indian stringed musical instrument played by striking with a wire plectrum and depressing strings on a fretted neck. Similar to a sitãr.
sãthvo: A mixture of different types of roasted flour, which is then mixed with salt and water.
sati: A widow who, out of her total dedication and commitment to her husband, voluntary kills herself by throwing herself on her dead husband’s burning funeral pyre.
satsang: 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.
satsangi: A person who practises satsang.
sattva-gun: Quality of goodness. One of the three gun of Mãyã (Prakruti) characterised by awareness and vairãgya
sãttvik: Relating to sattva-gun. Full of sattva-gun.
sãttvik-ahankãr: One of the three types of ahankãr that evolve from maha- tattva, and from which the man, and the presiding devs of the indriyas evolve.
satya: Truth.
Satya-Yug: First of the four yugs that mark the time-scale of the world. Lasting 1,728,000 human years, it is the purest and most righteous of the yugs, where people lived to be 100,000, all were brãhmans, everyone’s wishes were fulfilled, and everyone worshipped Bhagvãn.
savikalp: With alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].
savikalp samãdhi: A state of realisation, in which a person sees Bhagvãn but doubts or distinctions still remain – in contrast to nirvikalp samãdhi, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].
sevak: Servant of Bhagvãn.
sevati: Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as guldãvadi.
shabda: A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker.
shad-urmi: The six physical and emotional feelings: thirst, hunger, grief, infatuation, old age, and death.
shakti-panthi: Follower of a Shakti cult. They worship Shakti, as the governing power of the world, and they believe the consumption of meat and alcohol to be holy. Animals are sacrificed in front of a murti Shakti, and offered as prasãd. One of the four types of kusangis.
shãligrãm: A small sacred stone (usually black) 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 rushis who performed tap on her banks.
shankh: Conch shell.
sharabh: A legendary beast thought to be fiercer than a lion, and which roams in the Himalayas.
Shãradã: A svarup of Pãrvati.
sharir: 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.
shariri: 1) That which is embodied. That which pervades, inspires and governs the sharir. 2) Refers to Bhagvãn, who pervades, inspires, and governs the physical and non-physical world, His sharir.
shãstra: Religious and scared scripture.
shat-sampatti: The six spiritual activities prescribed by the Sãnkhya philosophy:  sham (tranquillity)  dam (self-control; restraint of sense organs)  uparati (abstinence; refraining from mundane objects and activities)  titikshã (endurance; overcoming comforts and hardships)  samãdhãn (stability; balance of mind and focus on Bhagvãn)  shraddhã (faith; persistence)
shelu: Rich fabric with a silky finish woven with golden or silver threads and decorative edges. It is worn as an upper garment or tied around the head or waist, or even left to rest upon the shoulders.
Shesh: A dev with the svarup of a cobra. He lives in Pãtãl where he acts as the bed of Vishnu. This gives Bhagvãn the name of Shesh-Shãyi-Nãrãyan.
Shesh-Shãyi: The svarup of Bhagvãn when He is resting upon Shesh in Nãrãyan Pãtãl.
shikhã: A long tuft or lock of hair left at the back of the shaven head of males. The shikhã is usually kept at the brahm- randhra.
shikhar: The dome above a mandir.
shikhar-bandh: A mandir with domes on the top. Below each dome is a mandir three-dimensional murti, carved in stone, wood, or metal.
shikshã: Knowledge. Enlightenment. Wisdom.
Shikshãpatri: Concise shãstra of 212 Sanskrit verses written by Swãminãrãyan Bhagvãn on Vasant Panchmi (Mahã sud 5), for all of His followers: male and female, married, young and old, tyãgi and grahastha, educated and uneducated, and even those in sovereign power. Serves as a fundamental code of conduct encompassing everything from basic civic norms (from personal hygiene to social ethics), up to universal philosophy and spirituality.
shingadiyo: Type of aquatic plant whose leaves are potently vachhnãg poisonous.
shishumãr chakra: Shishumãr wheel. One of the centres of spiritual energy located in the inner body, seen as a seat of instinctive consciousness.
shishya: Disciple of a guru.
Shiv: The dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.
shlok: A verse from shãstras.
shraddhã: The quality that incorporates determination, faith, trust, hope, patience, and persistence.
shravan: 1) To listen to talks of Bhagvãn through the ears. 2) 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 strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.
Shrãvan: Second month of the Ãshãdhi Samvat year, normally falling between July and August.
Shree: 1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.
Shreemad Bhãgvat: Most popular of the eighteen Purãns written by Vyãsji. It narrates the life, leelãs, and charitras of various avatãrs of Bhagvãn, particularly Shree Krishna Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
Shrivatsa: Divine marking found on the chests of murtis of Bhagvãn and Shree Krishna, similar to a birthmark.
shrotra: Ears. Physical organ of sound (one of the indriyas).
Shruti: That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.
shudra: Labourer. Skilled worker traditionally serving the other three varnas (brãhmans, kshatriyas, and vaishyas). The lowest of the four varnas (castes) of the ancient Indian social system.
shuli: Sharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major crimes.
shushka-gnãn: Dry knowledge. Refers to the Advait philosophy. It is called ‘dry’ as it disclaims the existence of a personal Bhagvãn, and so does not propose any form of bhakti towards Him.
shushka-vedãnt: Dry vedãnt. The Advait philosophy. The Vedãnt principle proposing that the ultimate reality is only brahm. Referred to as ‘dry’ because it denies the existence of a personal Bhagvãn, His eternally divine svarup, and His dhãm. Therefore, it does not propose any form of bhakti or worship of Bhagvãn and His avatãrs. [Gadhadã II – 19] [Gadhadã III – 28].
shushka-vedãnti: A person who follows the shushka-vedãnt philosophy. One of the four types of kusangis.
Shvet-Dvip: The dhãm of Vãsudev Bhagvãn. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.
Siddh: A yogi.
siddh-dashã: Elevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.
siddhi: Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.
sinhãsan: Decorated throne.
Sitãji: The wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.
skandh: Chapter. Section. Volume of a shãstra.
smaran: Remembrance. To remember.
Smruti: That which is remembered. The Smruti shãstras were written after remembering past events. These include the Purãns, Upanishads, Mahãbhãrat, Rãmãyan, and Shreemad Bhãgvat.
sneh: Affection. Love.
sparsh: A touch. One of the panch-vishays. Sparsh is the physical element of vãyu, and is perceived by the skin. The characteristics of sparsh are softness, hardness, cold, and heat.
sthãvar: Immobile. Inanimate. Life-forms such as trees.
sthitapragna: A person with a stable understanding. A bhakta of Bhagvãn who has no doubts at all regarding the svarup of Bhagvãn, and glorifies His strengths. He also glorifies those charitras of Bhagvãn that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate. [Gadhadã II – 17].
sthiti: 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world.
Sthul: Physical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth.
Stotra: A hymn of praise.
Sud: Bright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amãs up to and including Punam. Also called shukla paksh.
sudarshan chakra: Fiery, disc-like weapon originally used by Bhagvãn, with the power and radiance of several suns.
sukshma: Subtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.
Survãl: Loose trousers.
Surya-Dev: The dev of the Sun.
sushumnã: 1) Uninterrupted path of light from the brahm-randhra to Prakruti-Purush. [Gadhadã I – 65]. 2) Path by which the sound produced by Parbrahm via Akshar-Brahm 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 brahm-randhra located in the crown of the head. One of the three major nãdis.
sushupti: Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].
sutrãtmã: The subtle body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sukshma body of the jeevs. [Kãriyãni – 12].
svabhãv: 1) Nature. 2) Flaw. Negative characteristic. A person’s vicious natures, such as kãm, krodh, lobh, and moh. Also used to refer to a person’s natures in the form of habits formed after repeated actions, in this birth or in the past lives. A svabhãv must be eradicated in order to attain kalyãn, which is achieved by listening to the advice of Bhagvãn and His sant.
svãd: Craving for taste.
svadharma: A person’s own dharma, related to his varna and ãshram.
svapna: Dream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevãtmã is known as taijas, and is conscious of its sukshma body. [Sãrangpur – 6].
svarup: A physical form.
svastik: This sacred sign symbolises the focusing of Bhagvãn’s energy from all four directions to the centre. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants the bhakta a happy life free of misery, and good luck.
svayam-prakãsh: To emit own light. Bhagvãn is described as svayam- prakãsh as he is luminous.
svedaj: Born from sweat. Life-forms born from sweat (lower life forms, such as bacteria).
Swãminãrãyan: 1) The lord of the whole world. Creator and destroyer of everything, 2) The mantra (mahã-mantra) given by Swãminãrãyan Bhagvãn to His bhaktas in when Faneni, after He became head of the sampradãy. Eventually people began to identify Shreeji Mahãrãj by this mantra and called Him Swãminãrãyan Bhagvãn. The mantra holds power greater than any other mantra. The greatness of the mantra is described in ‘Je Swãminãrãyan Nãm Leshe’ from Shree Hari-Leelãmrut.

T

Taijas: Name of the jeevãtmã in the svapna state, when it is conscious of its sukshma body. [Sãrangpur – 6]
tãmas-ahankãr: One of the three types of ahankãr that evolve from maha- tattva, and from which the five bhuts and the five tanmãtrãs.
Tãmasi: Relating to tamo-gun. Full of tamo-gun.
tamo-gun: Quality of darkness. One of the three gun of Mãyã (Prakruti) characterised by unconsciousness and ignorance. When tamo-gun prevails, no thoughts arise in the antah-karan, and a person experiences a feeling of emptiness. Also, when tamo-gun is predominant, the rewards of any karmas performed by a jeev are experienced during the state of sushupti. The products of tamo-gun include laziness, sleep, anger, and greed. [Kãriyãni – 1] [Gadhadã II – 43].
tanmãtrã: A subtle element, in contrast to the five bhuts. There are five tanmãtrãs in total and each one is the root cause of its corresponding bhut: sights (of tej), sounds (of ãkãsh), smells (of pruthvi), tastes (of jal) and touch (of vãyu). Also called vishay.
tap: Physical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.
tapasvi: A person who performs tap.
tapta-kruchhra: Form of harsh tap which involves a twelve-day vrat: three days on three pali (340g) of warm water, followed by three days on two pali (227g) of warm milk, followed by three days on one pali (113g) of warm ghee, follow by three days of complete fasting.
tattva: An element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.
tej: Fire or energy. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It is luminous,
thãl: Food devotionally offered to Bhagvãn as a form of bhakti, which in turn blesses the food – turning it into prasãd.
til: A small mole (beauty spot).
tirth: A place of pilgrimage.
torã: A tassel, usually hung from a pãgh. Swãminãrãyan Bhagvãn often wore torã made of flowers.
Tretã-Yug: Second of the four yugs that mark the time-scale of the world. Lasting 1,296,000 human years, it was when purity and righteousness had slightly diminished, the instincts of the kshatriyas prevailed, people lived to be 10,000, and people’s wishes were not so readily fulfilled. Called the Tretã-Yug, or age of three, because the general ratio of good deeds performed to bad deeds was three to one.
trigunãtmik: The three gun of Mãyã – sattva-gun, rajo-gun, tamo-gun.
trikon: A triangle. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kãran; and the three mental states – jãgrat, svapna; sushupti. He becomes brahm-rup.
trimurti: Three devs responsible for the control of a brahmãnd. Brahma (creator), Vishnu (sustainer), Shiv (destroyer).
trushnã: Craving. Desire.
tulsi: 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed
turyapad: Fourth mental state, which refers to Bhagvãn – who is beyond the three mental states of jãgrat, svapna, and sushupti. That which gives knowledge of the distinctions between the mental states to the jeevãtmã, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryãmi, as the drashtã, as Brahm, and also as Parbrahm.
tvak: Skin. Physical organ of touch (one of the indriyas).
tyãg: To abandon.
tyãgi: A person who has abandoned the world and worldly life.

U

udbhij: Born from passing through. Life-forms born out of the ground (all forms of plant-life).
Upanishad: Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries.
upãsanã: 1) Literally means ‘sitting near’. It is the philosophical understanding of the nature of Bhagvãn – What is He like? How do we worship Him? This allows a bhakta to become closer to Bhagvãn.
upastha: Genitalia. Physical organ of procreation (one of the indriyas).
updesh: Advice. Guidance.
upsham: When a person becomes absolutely unaware of the world while meditating Bhagvãn or his ãtmã. When his indriyas are presented with attractive objects, he focuses his attention within, and forgets about the attractive objects. As a result, he becomes tranquil and peaceful.
upvãs: A fast where food is not consumed. However, a person may drink water if required.
urdhva-pundra: A yellow ‘U’ mark applied to the forehead made with tilak sandalwood paste, and a chãndlo of kum-kum if made in the centre. The tilak signifies Nãrãyan (Bhagvãn), and the chãndlo signifies Lakshmi. The tilak and chãndlo are applied during pujã in the morning. It must be applied everyday is it is the ãgnã of Swãminãrãyan Bhagvãn for all of His bhaktas. The tilak and chãndlo shows that a person has completely surrendered his life to Bhagvãn and has become His bhakta. Females only apply the chãndlo of kum-kum.
urdhva-rekhã: Line. This chihn runs from the space between the big toe and the first toe to the heel of the right foot. Performing dhyãn on this chihn spiritually elevates the mind and takes the bhakta to Akshardhãm. The urdhva-rekhã lines are also found on the left foot.
urdhvaretã: Strict brahm-chãri who does not allow the ejaculation of semen.
utpatti: Creation.
uttam: Highest. Best. Superior.

V

vachan: 1) A command. An ãgnã.
Vachanãmrut: Amrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.
vad: Dark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amãs. Also called krishna paksh.
vadvãnal: Form of fire that resides within the oceans, yet it never extinguishes.
vaijayanti: Unique garland adorned by Bhagvãn and His avatãrs, generally depicted as reaching down to the feet. Made of five types of gems (rubies, pearls, sapphires, emeralds and diamonds – representing the five elements) and/or divine flowers that never wither.
vaikhari: When the ‘parã’ speech reached the mouth of Virãt- Purush, it became known by the name of ‘vaikhari’.
Vaikunth: The dhãm of Vishnu, and Rãm Bhagvãn.
vairãgya: Detachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.
Vaishãkh: Tenth month of the Ãshãdhi Samvat year, normally falling between April and May.
Vaishnav: Follower of Bhagvãn’s various avatãrs, in particular Shree Krishna Bhagvãn. Relating to Vishnu.
vaishvãnar: Fire of digestion. The energy that allows food to be digested.
vaishya: Merchant. Businessman or employer traditionally dealing with financial and commercial matters in society. The
vajra: The vajra is a weapon that is as long as a trident carried by Indra. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvãn.
vãk: Voice. Physical organ of speech (one of the indriyas).
Vãman: An avatãr of Bhagvãn. He incarnated in the svarup of a dwarf. Vãman asked Bali (demon king) to grant Him three steps of Bali’s kingdom, to which Bali agreed. With the first step, Vãman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vãman pushed Bali into Pãtal.
van-vicharan: Wondering the forest. The pilgrimage of Nilkanth Varni is called van vicharan, as He walked through many forests.
Vãniyã: A class of people of the vaishya varna, traditionally engaged in commercial activities.
vãnprasth ashram: Third of the four stages of life, when a person withdraws from some social duties and serves merely as an elderly advisor. Literally implying ‘taking to the forests’.
Varãh: An avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.
vardãn: Blessing. Gift.
varna: A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra.
vartmãn: A vow.
Varun-Dev: The dev of water.
vãsnã: Desire. A desire within the antah-karans to enjoy vishays that have been previously seen, heard, or encountered, and those that have not yet been encountered. It remains
Vãsudev: One of the four forms of Bhagvãn’s Vishvarup svarup. His Vãsudev-Nãrãyan role is to be worshipped by the jeevs in the brahmãnd (Virãt-Purush). The four-armed svarup of Bhagvãn. He holds four different weapons: gadã, padma, shankh, and chakra.
vãyu: Air. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It causes trees to shake, gathers leaves and other objects, carries the panch-vishays (sights, sounds, smells, tastes, and touches) to their indriyas, and is the vital force of all of the indriyas.
Vãyu-Dev: The dev of wind and air.
Ved: Knowledge. Most sacred and respected set of shãstras, the oldest portions of which are also recognised as the most ancient writings in history. It is a collection of divine revelations imparting philosophical wisdom as revealed to the rushis after strict tap and deep dhyãn. Therefore, the Veds are called Shruti shãstras, as the knowledge was revealed and heard. Consists of four parts: Rig Ved, Sãm Ved, Yajur Ved, and Atharva Ved.
Ved-Stuti: A portion of the Shreemad Bhãgvat (skandh ten) in which the Veds praise the glory and greatness of Bhagvãn.
Vedãnt: A conclusion of the Veds. The principle of thought explained in the Upanishads, which reveals the conclusive teachings of the Veds. The principle centres on the nature of the ãtmã, the world, reality, and personal experience. Although different ãchãryas have written extensive commentaries upon the Upanishads and proposed their personal principles that can also be called Vedãnt, the term is often used specifically to refer to the Advait philosophy.
vedãnti: A person who promotes or follows the Vedãnt philosophy, but generally used for someone who accepts the Advait philosophy.
vedic: From the Veds.
vidhi: The “do’s”. That which morally should be done (in contrast to nishedh).
Vidur-Niti: The code of political ethics explained Vidur, the educated statesman, to his elder brother, Dhrutrãshtra Rãjã. It forms portion of the Mahãbhãrat. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
vidyã: Knowledge of attaining Bhagvãn.
vidyãdhars: A heavenly servant of Indra, thought to live between the skies and earth.
vimãn: Flying vehicle.
virãt: The physical body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kãriyãni – 12].
Virãt-Purush: 1) An ishvar ‘conceived’ by one of the countless pairs of Pradhãn-Purush. A svarup assumed by Bhagvãn through Purush and Prakruti, and through whom He then grants Brahmã and other jeevs their bodies. By nature, he is like a jeev, with his actions also being similar to that of a jeev – but with a lifespan of two parãrdhs (2 x 1017 human years). The creation, sustenance, and destruction of this brahmãnd are his three states. [Gadhadã II – 31]. 2) He is also the physical world (Virãt-Purush) or a brahmãnd, which is a human form. However, it is beyond visualisation due to its immense size. Also known as Purush-Avatãr. [Gadhadã I – 63].
vishalya-karani: An ancient herbal medicine considered to relieve a person of any stab wounds in the body by causing the weapon that he has been stabbed with to fall out from the body.
vishay: An object indulged in by the jeev through the ten indriyas
Vishnu: The dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.
Vishnu-Yãg: A yagna performed to seek the blessings of Vishnu, and Bhagvãn
vishnupad: A kirtan written by the great Vaishnav bhakta Narsinh Mehtã, which narrates the charitras of Krishna Bhagvãn. Can also refer to a general kirtan of Bhagvãn or His avatãrs.
vishva: Name of the jeevãtmã in the jãgrat state, when it is conscious of its sthul body. [Sãrangpur – 6]
Vishvarup: Literally means ‘svarup of the world’. This svarup was shown to Arjun by Shree Krishna Bhagvãn. The svarup consists of four different forms: Vãsudev, Pradyumna, Aniruddha, and Sankarshan. They each have different roles and responsibilities in a brahmãnd (Virãt-Purush). Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Also, as long as Virãt-Purush worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt- Purush abandons Mãyã and becomes brahm-rup.
vivek: Wisdom. Discretion. Carefulness. Good judgment.
vrat: An observance, usually consisting of an upvãs.
vrutti: Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.
Vyãs: An avatãr of Bhagvãn born to Satyavati and Parãshar Rushi. Bhagvãn incarnated in the svarup of a great scholar. Vyãs made divisions in the Veds, and wrote eighteen Purãns, including Shreemad Bhãgvat.
Vyãs Sutra: Extremely concise, cryptic sayings, explaining the essence of the Upanishads, written by Vyãs. Also known as the Brahm Sutra or Vedãnt Sutra. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
vyatirek: Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].
vyom: Space (ãkãsh); present in pruthvi, jal, tej, and vãyu, but it remains unaffected by them. A chihn on Swãminãrãyan Bhagvãn’s left foot. Similarly, a bhakta performing dhyãn on this chihn remains detached from the material world and Bhagvãn resides within the purified space of his heart (hruday-ãkãsh).

Y

yagna: Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.
Yagna: An avatãr of Bhagvãn. He incarnated in the svarup of the king of the devs, and temporarily replaced Indra. His teaching was based on the values of helpfulness and protecting each other during the time of crisis.
yagnopavit: A sacred white thread, worn from the left shoulder to the waist. It is worn by brãhmans. A ceremony (upanayan) is performed when the yagnopavit is received, usually after the age of seven. Traditionally, the ceremony was performed to mark the point at which boys began their formal education. The yagnopavit is also given to a sant when he receives his dikshã.
yam: Restraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration.
Yam-Rãj: The dev of justice. The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Dharma-Rãj.
yamduts: The terrifying servants of Yam-Rãj, who punish those who have sinned.
Yampuri: The city of Yam-Rãj. Where nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to on the cycle of births and deaths. Also called Narak.
yati: A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].
yãtrã: Pilgrimage. Spiritual journey.
yog: The philosophy of focusing and quieting the fluctuations
yog-samãdhi: Samãdhi attained as a result of perform yog.
yog-yagna: When a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offers them into the brahm-agni. By continuously making these offerings, Bhagvãn incarnates Himself with the brahm-svarup self of the person who performs a yoga- yagna, just as Bhagvãn grants darshan to the performer of a yagna. This is the reward of the yog-yagna.
yogi: 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers.
yogic: That which is of a yog or yogi. [Vadtãl – 4].
yojan: Measure of distance equalling four gãus (approximately 3- 4 miles).
yug: Era. Age. Division of time used to outline the time-scale of the world. There are four yugs: Satya-Yug (Era of Goodness), Tretã-Yug (Era of Three), Dvãpar-Yug (Third Era), and finally, the present age, Kali-Yug (Era of Darkness). The dharmas of the yugs exist externally as well as internally in the heart. [Sãrangpur – 9].