Home/Glossary

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.

31 resultsfor “dhãm” · clear

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-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.
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.
alokik: Divine. Magnificent. That which is found in Akshardhãm is described as alokik.
Amrutdhãm: See Akshardhãm.
Anant-Apãr: See Akshardhãm.
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.
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.

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.
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.
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-Mahol: See Akshardhãm.
Brahmpur: See Akshardhãm.

Chidãkãsh: Akshardhãm. Formless and pure chaitanya form of Akshar. By nature, it is the all-supporting and all-

dhãm: The divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.

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.

Golok: 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.

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.

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).
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].

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.
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.

Parampad: See Akshardhãm.

Rãdhã/Rãdhikã: A sevak of Shree Krishna. She eternally performs His sevã in Akshardhãm.

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.
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].
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.
siddhi: Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.

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.

Vaikunth: The dhãm of Vishnu, and Rãm Bhagvãn.