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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.

23 resultsfor “Ishvar” · clear

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]
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).
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.
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.
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) 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).

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.

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.

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].

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).

Nandishvar: A white bull. The vehicle of Shiv.
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.

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.
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.

Sankarshan: One of the four forms of Bhagvãn’s Vishvarup svarup. His
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].

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].
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.