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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 “purush” · 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: 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-Purush: See Purush.
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.
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.
arth: One of the four purushãrths, allowing for the fulfilment of desires for material objects, in particular wealth. [Amdãvãd 5].
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.
ãtyantik-pralay: Final destruction. Destruction of all of the countless millions of brahmãnds, when even Prakruti-Purush draws
avyãkrut: The fundamental body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the kãran body of the jeevs. [Kãriyãni – 12].

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]
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.
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).
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).
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.

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].

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.

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].
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.

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.
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.

madhyamã: When the ‘parã’ speech reached the throat of Virãt- Purush, it became known by the name of ‘madhyamã’.
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.
Mul-Prakruti-: See Prakruti-Purush. Purush
Mul-Purush: See Purush.

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.

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]
param-bhãgvat: Ideal bhakta of Bhagvãn, referring to a sat-purush or sant.
pashyanti: When the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, it became known by the name of ‘pashyanti’.
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.
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.
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.
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

sant: A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.
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.
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].
sutrãtmã: The subtle body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sukshma body of the jeevs. [Kãriyãni – 12].

tej: Fire or energy. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It is luminous,

vaikhari: When the ‘parã’ speech reached the mouth of Virãt- Purush, it became known by the name of ‘vaikhari’.
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.
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.
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.