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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.

56 resultsfor “jeev” · clear

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.
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-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.
anãdi: Beginningless. Without origin or starting point; self-existent (BGM's own entry notes some consider Ishvar, jeev, and Prakruti to be anãdi -- directly relevant to the Vachanamrut's five eternal entities).
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.
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.
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.
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.
avyãkrut: The fundamental body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the kãran body of the jeevs. [Kãriyãni – 12].

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-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.

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

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.

hruday-ãkãsh: Space within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides.

ichhã-shakti: The power of free will. Whatever object is desired by the jeev, is acquired with the help of Bhagvãn’s ichhã-shakti.
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.

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].
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.
Jeevã Khãchar: A devotee in whose residential darbar in Sarangpur Swaminarayan Bhagwan stayed; every discourse in the Vachanamrut's Sarangpur section opens by placing Him there, as the text itself repeatedly records ("in Jeeva Khachar's darbar in Sarangpur").
jeevãtmã: See jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussion

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.
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.
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.
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].

maha-tattva: Major element. Equivalent to the chitt of the jeev, but on
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).

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.
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.

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].
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).
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.
prãgna: Name of the jeevãtmã in the sushupti state, when it is conscious of its kãran body. [Sãrangpur - 6]
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.

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].

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.
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.
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].
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].

Taijas: Name of the jeevãtmã in the svapna state, when it is conscious of its sukshma body. [Sãrangpur – 6]
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].
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.

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.
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].
vishay: An object indulged in by the jeev through the ten indriyas
vishva: Name of the jeevãtmã in the jãgrat state, when it is conscious of its sthul body. [Sãrangpur – 6]
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.

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.