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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.

17 resultsfor “Karma” · clear

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)

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.

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.
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.

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.

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.

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].

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].
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.
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.
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.

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].
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.
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.