Introduction: The Language of Self-Knowledge
Vedanta has its own rich vocabulary. These Sanskrit terms carry precise meanings that are often lost in translation. This glossary provides clear, concise definitions of the most important terms in Advaita Vedanta. Use it as a reference as you study the Upanishads, the Bhagavad Gita, and the Brahma Sutras.
A
Abhasa — Reflection, appearance. The reflection of pure consciousness (Chit) in the mind, giving rise to the individual ego (Jiva). Also called Chidabhasa.
Abhyasa — Repeated practice, spiritual discipline. The consistent effort to still the mind and abide in the Self. One of the two essential components of meditation (the other being Vairagya, detachment).
Adharma — Unrighteousness, irreligion, that which is contrary to Dharma. Actions that lead to bondage and suffering.
Adhikari — A qualified seeker; one who possesses the fourfold qualifications (Sadhana Chatushtaya) and is fit to receive Vedantic teaching.
Adhishtana — Substratum, the underlying reality that supports an appearance. For example, the rope is the substratum of the snake illusion. Brahman is the substratum of the universe.
Adhyaropa — Superimposition, provisional teaching. The method of first teaching a lower truth as a stepping stone to a higher truth, then negating it (Apavada). For example, teaching the creation of the world before revealing that there is no creation.
Adhyasa — Superimposition, false attribution. The natural human tendency to mistake one thing for another — mistaking the body for the Self, the world for reality, the snake for the rope.
Adrishta — Unseen, invisible. The karmic potency that determines the unseen results of actions.
Advaita — Non-duality, not-two. The core teaching of Vedanta that there is only one ultimate reality (Brahman) and no second.
Agami Karma — The karma being created in the present moment through current actions. Future karma that will bear fruit in future lives. Also called Kriyamana Karma.
Agni — Fire; the god of fire. One of the five elements (Pancha Mahabhutas). Also the presiding deity of the Vedic fire sacrifice.
Aham — “I”; the sense of self. The first-person pronoun that points to the ego (Ahamkara) or, in its pure sense, the Self (Atman).
Aham Brahmasmi — “I am Brahman.” One of the four Mahavakyas (Great Sayings) from the Brihadaranyaka Upanishad. The direct declaration of the identity of the individual self with the ultimate reality.
Ahamkara — Ego, “I-maker.” The faculty of the inner instrument (Antahkarana) that creates the sense of a separate, individual self. It claims ownership of actions, thoughts, and possessions. The root of bondage and suffering.
Ahimsa — Non-violence, non-harming. The first and most important ethical virtue in Vedanta. Not causing harm to any living being in thought, word, or deed.
Ajativada — The doctrine of non-creation. The Advaita teaching that from the absolute perspective, the universe was never created, has no beginning, and is only an appearance in Brahman. Gaudapada’s core teaching in the Mandukya Karika.
Akasha — Space, ether. The subtlest of the five great elements (Pancha Mahabhutas). The first element to emerge from Brahman. The quality of Akasha is sound (Shabda).
Akshara — Imperishable, indestructible. A name for Brahman. Also refers to the sacred syllable OM.
Anadi — Beginningless. Ignorance (Avidya) is described as beginningless — it has no starting point in time, though it is not eternal and ends with Self-knowledge.
Ananda — Bliss, joy, happiness. The third aspect of Brahman (Sat-Chit-Ananda). Not temporary pleasure, but the eternal, unconditional bliss of the Self. Also the name of a commentary style.
Anandamaya Kosha — The bliss sheath. The fifth and subtlest of the five sheaths (Pancha Kosha). The state of deep sleep (Sushupti) and the causal body (Karana Sharira). Closest to the Self, but still a covering.
Anatman — Not-Self. Anything that is not the true Self — the body, mind, senses, ego, and world. The Buddhist doctrine of no-self is distinguished from the Vedantic Atman.
Antahkarana — The inner instrument. The collective name for the four functions of the mind: Manas (mind), Buddhi (intellect), Ahamkara (ego), and Chitta (memory).
Antaryamin — The Inner Controller. The Self (Atman) as the indwelling witness and controller of all beings. A term from the Brihadaranyaka Upanishad.
Anubhava — Direct experience, realization. Not intellectual understanding, but direct, non-conceptual knowing of the Self.
Anugraha — Grace. The descent of divine grace, essential for final Self-realization. Also called Shaktipata. Cannot be earned by effort alone; it is the Self revealing itself when the ego steps aside.
Anumana — Inference, logical reasoning. One of the three means of valid knowledge (Pramanas) in Vedanta. Used in the reflection stage (Manana) to remove doubts.
Apana — One of the five vital energies (Pranas). Responsible for downward-moving functions: excretion, elimination, childbirth.
Apara Vidya — Lower knowledge. Knowledge of the empirical world — the Vedas, rituals, grammar, arts, sciences. Useful for worldly life but does not lead to liberation. Distinguished from Para Vidya (higher knowledge).
Apavada — Negation, removal, cancellation. The second stage of the Adhyaropa-Apavada method. After a provisional teaching is given (Adhyaropa), it is negated to reveal the higher truth.
Arjuna — The warrior prince and main character of the Bhagavad Gita. Disciple of Krishna. Represents the seeker confused about duty and the Self.
Asamprajnata Samadhi — The highest state of meditation in Yoga. A state of complete absorption without any mental object. The mind is completely still. Not the final goal of Vedanta, but a powerful preparation.
Asat — Absolute non-existence, unreal. That which never exists at any time or place. Examples: a barren woman’s son, a sky-flower. Distinguished from Mithya (relative reality).
Ashrama — Stage of life. The four traditional stages: Brahmacharya (student), Grihastha (householder), Vanaprastha (forest-dweller), Sannyasa (renunciate). Each stage has its own duties (Dharma).
Asteya — Non-stealing. The third of the five Yamas (ethical restraints). Not taking what is not freely given.
Atman — The true Self. Pure, eternal, unchanging, blissful consciousness. Not the body, not the mind, not the ego. Identical with Brahman in Advaita Vedanta.
Avidya — Ignorance. The root cause of bondage and suffering. The mistaken identification of the Self with the body-mind-ego. Not a simple lack of knowledge, but a positive misapprehension of reality. Removed by Jnana (Self-knowledge).
Avyakta — Unmanifest. The primordial, undifferentiated state of Prakriti (nature) before manifestation. Also called Pradhana.
Ayam Atma Brahma — “This Self is Brahman.” One of the four Mahavakyas from the Mandukya Upanishad. Points to the immediate presence of the Self as identical with the ultimate reality.
B
Badarayana — The traditional author of the Brahma Sutras (also called Vedanta Sutras). Identified with Vyasa, the compiler of the Vedas and author of the Mahabharata.
Bandha — Bondage. The state of being bound by ignorance (Avidya), karma, and the cycle of birth and death (Samsara). The opposite of Moksha (liberation).
Bhagavad Gita — The most important practical text of Vedanta. A dialogue between Krishna and Arjuna on the battlefield of Kurukshetra. Often called the “essence of the Upanishads.”
Bhagavan — The Lord, the Divine with attributes (Saguna Brahman). A personal God worthy of worship. Also used as a title for great sages.
Bhakti — Devotion, love for the Divine. The path of Bhakti Yoga. Considered by the Bhagavad Gita as the highest and easiest path for most seekers.
Bhakti Yoga — The path of devotion. One of the four main Yogas. Involves prayer, chanting, worship, and surrender to a personal God (Ishvara). Leads to purification of the mind and ultimately to Self-knowledge.
Bhashya — Commentary. A systematic explanation of a sacred text. The most famous Bhashyas are Shankara’s commentaries on the Upanishads, Gita, and Brahma Sutras.
Brahman — The ultimate reality, absolute consciousness. Sat-Chit-Ananda (Existence-Consciousness-Bliss). Nirguna (without attributes) in its highest aspect, Saguna (with attributes) as Ishvara. The substrate of the entire universe.
Brahma Sutras — The foundational text of Vedanta philosophy. Also called Vedanta Sutras. Attributed to Badarayana (Vyasa). Approximately 555 aphorisms summarizing the teachings of the Upanishads. One of the three pillars of Vedanta (Prasthana Trayi).
Brahmacharya — Celibacy, self-control. The first stage of life (Ashrama) as a student. Also one of the five Yamas (ethical restraints) — not just celibacy but control of all senses.
Brahmanishtha — Established in Brahman. A person who has realized the Self and abides in Brahman. One of the two essential qualifications of a true Guru (the other being Shrotriya, learned in the scriptures).
Buddhi — Intellect, higher mind. The faculty of discrimination and decision-making. One of the four functions of the Antahkarana. Acts as the charioteer in the chariot analogy (Katha Upanishad).
C
Chaitanya — Consciousness. Pure awareness. Synonym for Atman and Brahman.
Chandogya Upanishad — One of the principal Upanishads (Sama Veda). Contains the famous teaching “Tat Tvam Asi” (That you are), repeated nine times with analogies.
Chidabhasa — Reflected consciousness. The reflection of pure consciousness (Chit) in the mind, which is mistaken for the true Self. The ego (Jiva). See also Abhasa.
Chit — Consciousness. The second aspect of Brahman (Sat-Chit-Ananda). Pure, self-luminous awareness. Not a property of matter; the very nature of reality.
Chitta — Memory, the storehouse of impressions. One of the four functions of the Antahkarana. Stores Samskaras (latent impressions) from past experiences. The goal of Patanjali’s Yoga is to still the modifications (Vrittis) of Chitta.
D
Darshana — Vision, direct perception. Also refers to the six orthodox schools of Indian philosophy (Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, Vedanta).
Daya — Compassion. One of the essential qualities of a devotee (Bhagavad Gita Chapter 12). Seeing the same Self in all, compassion arises naturally.
Deva — God, deity. A celestial being. In Vedanta, all deities are manifestations of the one Brahman (Saguna Brahman).
Devayana — The path of light. The path taken by the soul after death that leads to liberation (no return). Contrasted with Pitriyana (the path of darkness).
Dharana — Concentration. The sixth limb of Patanjali’s Ashtanga Yoga. Fixing the mind on a single point.
Dharma — Righteous duty, cosmic order, ethical law. That which upholds the individual, society, and the cosmos. One of the four goals of life (Purusharthas). The foundation of the other three goals (Artha, Kama, Moksha).
Dhyana — Meditation. The seventh limb of Patanjali’s Ashtanga Yoga. Sustained, uninterrupted flow of concentration. Also a path (Dhyana Yoga) taught in Chapter 6 of the Bhagavad Gita.
Drishti — Vision, seeing. Also refers to a philosophical view or perspective.
Drishti-Srishti Vada — The doctrine of simultaneous creation and perception. The Advaita view that the world is created at the moment it is perceived, not pre-existing independently. Contrasted with Srishti-Drishti Vada.
Dukha — Suffering, pain, dissatisfaction. The fundamental problem of human existence. The goal of Vedanta is the end of suffering through Self-knowledge.
Dvaita — Dualism. The school of Vedanta founded by Madhvacharya. Teaches that Brahman (Vishnu) and the individual soul (Jiva) are eternally distinct. Contrasted with Advaita (non-dualism) and Vishishtadvaita (qualified non-dualism).
Dvandva — Pairs of opposites. Pleasure and pain, success and failure, praise and blame. The wise person is not disturbed by Dvandva.
G
Gaudapada — The grand-teacher (Paramaguru) of Adi Shankara. Author of the Mandukya Karika, the first systematic exposition of Advaita Vedanta. Taught the doctrine of Ajativada (non-creation).
Grihastha — Householder. The second stage of life (Ashrama). Characterized by marriage, family, career, and social responsibilities. Can attain Moksha through Karma Yoga and Jnana Yoga.
Guna — Quality, attribute. Specifically, the three Gunas of Prakriti (nature): Sattva (harmony), Rajas (activity), Tamas (inertia). All material phenomena are composed of these three Gunas. Brahman is beyond the Gunas (Nirguna).
Guru — Teacher, spiritual preceptor. One who dispels darkness (Gu = darkness, Ru = dispeller). A true Guru is both learned in the scriptures (Shrotriya) and established in Brahman (Brahmanishtha).
Guru Parampara — The unbroken lineage of teachers and disciples through which the Vedantic teaching is transmitted. Essential for preserving the purity of the teaching.
H
Hamsa — Swan. Symbol of discrimination. The legendary Hamsa can separate milk from water. Symbolizes the ability to discriminate between the real (Self) and the unreal (world).
I
Indra — The king of the gods in Vedic mythology. Represents the mind or the ego in Vedantic symbolism.
Indriya — Sense organ. The five Jnanendriyas (organs of perception): hearing, touch, sight, taste, smell. The five Karmendriyas (organs of action): speech, grasping, walking, excretion, procreation.
Isha Upanishad — One of the principal Upanishads (Shukla Yajur Veda). Shortest (18 verses). Teaches that all is enveloped by the Lord and that one should enjoy through renunciation.
Ishvara — The Lord, personal God. Saguna Brahman (Brahman with attributes). The creator, preserver, and destroyer of the universe. The object of devotion (Bhakti). The ruler of karma.
J
Jagrat — The waking state. One of the three states of consciousness. Correlated with the “A” of OM in the Mandukya Upanishad.
Janaka — A legendary king, father of Sita, and a liberated householder (Jivanmukta). Cited in the Bhagavad Gita as an example of attaining perfection through action.
Japa — Repetition of a mantra. A common practice in Bhakti Yoga. Can be done silently (Manasika Japa), whispering (Upamsu Japa), or aloud (Vaikhari Japa).
Jiva — The individual soul. Atman as limited by the body-mind-ego due to ignorance (Avidya). The Jiva appears to be born, suffer, and die. In reality, the Jiva is identical with Brahman.
Jivanmukta — One who is liberated while still living in a body. Has realized “I am Brahman” and is free from suffering and the sense of doership, but continues to live until Prarabdha Karma exhausts itself.
Jivanmukti — Liberation while living. The state of the Jivanmukta. Distinguished from Videhamukti (liberation at death).
Jnana — Knowledge. Not intellectual knowledge, but direct, experiential realization of the Self as Brahman. The sole direct cause of liberation (Moksha).
Jnana Yoga — The path of knowledge. One of the four main Yogas. Involves self-inquiry (“Who am I?”), discrimination (Viveka), and meditation on the Mahavakyas.
Jnanendriya — The five organs of perception: hearing (Shrotra), touch (Tvak), sight (Chakshu), taste (Rasana), smell (Ghrana).
K
Kaivalya — Absolute freedom, isolation. Another term for Moksha (liberation). The state of the Self alone, without any limitation or adjunct.
Kala — Time. In Advaita, time is Mithya (relatively real) at the empirical level but not ultimately real. Brahman is beyond time. Krishna reveals Himself as Time (Kala) in the cosmic form (Bhagavad Gita Chapter 11).
Kama — Desire, pleasure. One of the four goals of life (Purusharthas). Legitimate when within the bounds of Dharma. Excessive desire (Kama) is one of the three gates to hell (Bhagavad Gita Chapter 16).
Karana Sharira — The causal body. The subtlest of the three bodies. The state of deep sleep (Sushupti). The storehouse of karmic seeds (Sanchita Karma) and ignorance (Avidya). Also called Anandamaya Kosha.
Karma — Action and its consequence. The universal law of cause and effect. Every action produces a result that will manifest in this life or a future life. The engine of Samsara (rebirth).
Karma Kanda — The section of the Vedas dealing with rituals and actions. Distinguished from Jnana Kanda (the Upanishads, dealing with knowledge).
Karma Yoga — The path of selfless action. Acting without attachment to results, offering all actions to the Divine. One of the four main Yogas. Taught extensively in the Bhagavad Gita (Chapters 2-5).
Katha Upanishad — One of the principal Upanishads (Krishna Yajur Veda). Contains the story of Nachiketa and Yama (the god of death), the chariot analogy, and the teaching of the immortal Self.
Kena Upanishad — One of the principal Upanishads (Sama Veda). Asks “By whom is the mind directed?” and reveals Brahman as the power behind the senses and mind.
Kosha — Sheath, layer. The five sheaths (Pancha Kosha) that cover the Self: Annamaya (food), Pranamaya (vital air), Manomaya (mind), Vijnanamaya (intellect), Anandamaya (bliss).
Krishna — The teacher of the Bhagavad Gita. An avatar of Vishnu. Represents Saguna Brahman (the personal God) and also the Supreme Self (Paramatma).
Krodha — Anger. One of the three gates to hell (Bhagavad Gita Chapter 16), along with Kama (desire) and Lobha (greed).
Kshetra — Field. The body-mind complex, which is the field of experience. Distinguished from Kshetrajna (the knower of the field), which is the Self.
Kshetrajna — The knower of the field. The Self (Atman) who knows the body-mind (Kshetra). Identical with Brahman.
M
Madhva — The founder of Dvaita (dualism) Vedanta (13th century CE). Taught that Brahman (Vishnu) and the individual soul (Jiva) are eternally distinct.
Mahavakya — Great saying. The four great declarations of the Upanishads that express the identity of Atman and Brahman: Prajnanam Brahma, Tat Tvam Asi, Aham Brahmasmi, Ayam Atma Brahma.
Maha Pralaya — The great dissolution. The end of a cosmic cycle when the entire universe returns to its unmanifest state. After Maha Pralaya, a new universe is manifested.
Manana — Reflection. The second stage of the path to Self-knowledge. After hearing the teaching (Shravana), the seeker reflects on it to remove doubts through logic and reasoning.
Manas — Mind (lower). The faculty of receiving sensory input, doubting, desiring, and imagining. One of the four functions of the Antahkarana.
Mandukya Upanishad — One of the principal Upanishads (Atharva Veda). The shortest (12 verses). Analyzes the syllable OM (AUM) and the four states of consciousness (waking, dreaming, deep sleep, Turiya).
Mantra — Sacred sound, syllable, or phrase. OM is the primordial mantra. Mantras are used in meditation (Japa) and rituals.
Mauna — Silence. Not merely the absence of speech, but inner stillness of the mind. A powerful spiritual practice. The state of Turiya is described as Mauna.
Maya — The divine power of Brahman by which the one appears as the many. Neither absolutely real nor absolutely unreal (Anirvacaniya). Has two powers: Avarana (veiling) and Vikshepa (projecting). The world is a product of Maya.
Mimamsa — One of the six orthodox schools of Indian philosophy. Focuses on the ritual portion (Karma Kanda) of the Vedas. Purva Mimamsa (Jaimini) deals with action; Uttara Mimamsa (Vedanta) deals with knowledge.
Mithya — Relative reality, dependent reality. The world is Mithya — it exists, but depends on Brahman, changes, and is temporary. Neither Satya (absolutely real) nor Asat (absolutely unreal).
Moksha — Liberation. Freedom from the cycle of birth, death, and rebirth (Samsara). The highest goal of human life. Attained through Self-knowledge (Jnana).
Mumukshutva — Intense desire for liberation. The fourth of the four qualifications (Sadhana Chatushtaya). Without this burning desire, the seeker will not have the urgency to attain Self-knowledge.
Mundaka Upanishad — One of the principal Upanishads (Atharva Veda). Distinguishes between higher knowledge (Para Vidya) and lower knowledge (Apara Vidya). Contains the spider-web analogy and the two birds analogy.
N
Nachiketa — The young protagonist of the Katha Upanishad. Confronts Yama (the god of death) and refuses all temptations to learn the secret of the immortal Self.
Nadi — Energy channel in the subtle body. Thousands of Nadis, with three main ones: Ida, Pingala, and Sushumna.
Neti Neti — “Not this, not this.” The method of negation used in the Brihadaranyaka Upanishad to describe Brahman by negating all that it is not. Also a practical method of self-inquiry.
Nididhyasana — Deep meditation. The third stage of the path to Self-knowledge. After hearing (Shravana) and reflecting (Manana), the seeker meditates on the Mahavakya until it becomes direct realization.
Nirguna Brahman — Brahman without attributes, qualities, or form. The absolute, transcendent aspect of ultimate reality. Beyond all description. Distinguished from Saguna Brahman (Brahman with attributes).
Nirvikalpa Samadhi — A state of deep meditation where the mind is completely still, without any mental object. The meditator loses awareness of the body and world. A temporary state, not the final goal of Vedanta.
Nishkama Karma — Action without desire. Action performed without attachment to the results. The essence of Karma Yoga.
O
OM (AUM) — The primordial sacred syllable. Represents Brahman. Analyzed in the Mandukya Upanishad as four parts: A (waking), U (dreaming), M (deep sleep), and the silence after M (Turiya).
Omniscience — All-knowingness. An attribute of Ishvara (Saguna Brahman), not of Nirguna Brahman.
P
Pada — Foot, quarter, section. The Brahma Sutras are divided into four chapters (Adhyayas), each with four sections (Padas).
Pancha Kosha — The five sheaths covering the Self: Annamaya (food sheath), Pranamaya (vital air sheath), Manomaya (mind sheath), Vijnanamaya (intellect sheath), Anandamaya (bliss sheath).
Pancha Mahabhutas — The five great elements: space (Akasha), air (Vayu), fire (Agni), water (Apas), earth (Prithvi).
Paramahamsa — The highest order of renunciates (Sannyasis). A liberated sage who has transcended all social conventions.
Paramarthika — Absolute reality. The highest level of reality, where only Brahman exists. Distinguished from Vyavaharika (empirical reality) and Pratibhasika (apparent reality).
Paramatma — The Supreme Self. Brahman as the indwelling witness and controller within all beings. Also called Antaryamin (Inner Controller).
Para Vidya — Higher knowledge. Knowledge of Brahman, the imperishable. Leads to liberation. Distinguished from Apara Vidya (lower knowledge).
Patanjali — The author of the Yoga Sutras, the foundational text of the Yoga school. Not a Vedantic text per se, but integrated into Vedanta.
Pitriyana — The path of darkness. The path taken by the soul after death that leads to rebirth (return). Contrasted with Devayana (the path of light).
Pradhana — The primordial, unmanifest state of Prakriti before manifestation. Also called Avyakta.
Prajna — Consciousness, wisdom. Also the name for the deep sleep state (Prajna) in the Mandukya Upanishad.
Prajnanam Brahma — “Consciousness is Brahman.” One of the four Mahavakyas from the Aitareya Upanishad. Declares that pure consciousness is the ultimate reality.
Prakriti — Nature, the material principle. The creative, dynamic power that manifests as the universe. Composed of the three Gunas (Sattva, Rajas, Tamas). Distinguished from Purusha (consciousness).
Pralaya — Dissolution. The end of a cosmic cycle when the universe returns to its unmanifest state.
Pramana — Means of valid knowledge. Vedanta accepts three primary Pramanas: Pratyaksha (perception), Anumana (inference), and Shabda (scriptural testimony).
Prana — Vital energy, life-force. Also one of the five vital energies (Pranas): Prana (inhalation), Apana (exhalation/elimination), Vyana (circulation), Udana (upward movement), Samana (digestion).
Pranamaya Kosha — The vital air sheath. The second of the five sheaths (Pancha Kosha). Made of the five Pranas.
Prarabdha Karma — The portion of Sanchita Karma that is already bearing fruit in the present life. Cannot be changed; must be experienced. The body itself is the result of Prarabdha Karma.
Prasthana Trayi — The three foundational texts of Vedanta: the Upanishads (Shruti Prasthana), the Bhagavad Gita (Smriti Prasthana), and the Brahma Sutras (Nyaya Prasthana).
Pratibhasika Satta — Apparent reality. The lowest level of reality. Illusions, hallucinations, dreams (after waking). Also called Asat (absolutely unreal).
Pratyaksha — Direct perception. One of the three means of valid knowledge (Pramanas). Knowledge gained through the senses.
Pratyahara — Withdrawal of the senses. The fifth limb of Patanjali’s Ashtanga Yoga. Turning the senses inward, away from external objects.
Pravritti — Activity, engagement with the world. The natural tendency of the mind to move outward toward sense objects. The cause of Samsara. Contrasted with Nivritti (withdrawal, turning inward).
Purusha — Consciousness, spirit. In Samkhya philosophy, Purusha is the conscious principle, inactive and eternal. Distinguished from Prakriti (matter). In the Bhagavad Gita, the term is also used for the Supreme Self.
Purushartha — The four goals of human life: Dharma (righteousness), Artha (wealth), Kama (pleasure), and Moksha (liberation).
R
Rajas — The Guna of activity, passion, energy. Characterized by restlessness, desire, and attachment. One of the three Gunas of Prakriti.
Rama — An avatar of Vishnu. The hero of the Ramayana. Represents the ideal man (Maryada Purushottama).
Ramana Maharshi — A modern Advaita sage (1879-1950). Taught the direct path of self-inquiry (“Who am I?”). Author of “Who Am I?” and “Forty Verses on Reality.”
Ramakrishna — A 19th-century mystic and saint. Experienced the truth of multiple religions. Teacher of Swami Vivekananda.
Ramanuja — The founder of Vishishtadvaita (qualified non-dualism) Vedanta (11th-12th century CE). Taught that Brahman has attributes and that souls are modes of Brahman.
Rishi — A seer of the Vedas. One who “sees” (not composes) the Vedic mantras in deep meditation.
Rta — Cosmic order. The Vedic principle of order that governs the universe. The foundation of Dharma and Satya.
S
Sadashiva — A form of Shiva representing the eternal, benevolent aspect of the Divine.
Sadhaka — A spiritual seeker who practices Sadhana (spiritual discipline).
Sadhana — Spiritual practice. Any practice that leads to Self-realization. Includes Karma Yoga, Bhakti Yoga, Jnana Yoga, and Raja Yoga.
Sadhana Chatushtaya — The fourfold qualification for a seeker of Vedanta: Viveka (discrimination), Vairagya (dispassion), Shatsampatti (six virtues), and Mumukshutva (intense desire for liberation).
Saguna Brahman — Brahman with attributes, qualities, and form. The personal God (Ishvara). Distinguished from Nirguna Brahman (Brahman without attributes).
Sahaja Samadhi — Natural, effortless, unbroken state of Self-realization. The final stage of spiritual awakening. Distinguished from Nirvikalpa Samadhi (temporary absorption).
Sakshi — Witness. The Self (Atman) as the silent witness of all experiences. Not affected by what it witnesses.
Sama — Calmness, tranquility. One of the six virtues (Shatsampatti) required for Vedantic study.
Samadhi — Deep meditation, absorption. The eighth and final limb of Patanjali’s Ashtanga Yoga. A state of complete stillness where the mind becomes one with the object of meditation.
Samkhya — One of the six orthodox schools of Indian philosophy. Dualistic (Purusha and Prakriti). Influenced the Bhagavad Gita and Vedanta.
Samprajnata Samadhi — A state of deep meditation with a mental object. Distinguished from Asamprajnata Samadhi (without object).
Samsara — The cycle of birth, death, and rebirth. The conditioned existence of the Jiva. Driven by karma and desire. The goal of Vedanta is liberation (Moksha) from Samsara.
Samskara — Latent impression. The trace left in the mind by past actions and experiences. Samskaras determine tendencies, habits, and future behavior. Stored in Chitta.
Samyama — The combined practice of Dharana (concentration), Dhyana (meditation), and Samadhi (absorption). A term from Patanjali’s Yoga Sutras.
Sanchita Karma — The accumulated karma from all past lives. The storehouse of unripe karmic seeds. When a portion of Sanchita Karma begins to bear fruit, it becomes Prarabdha Karma.
Sannyasa — Renunciation. The fourth stage of life (Ashrama). Complete renunciation of worldly attachments and possessions. A Sannyasi (monk) dedicates life entirely to Self-realization.
Sannyasi — A renunciate who has taken Sannyasa. A monk. Often identified by orange or ochre robes.
Sanskrit — The classical language of India. The language of the Vedas, Upanishads, Gita, and Brahma Sutras.
Sarvapriyananda — Swami Sarvapriyananda is a contemporary Advaita teacher and head of the Vedanta Society of New York. Known for clear, accessible teachings on the Upanishads and Advaita Vedanta.
Sat — Existence, being. The first aspect of Brahman (Sat-Chit-Ananda). That which is eternal, unchanging, and independent.
Sat-Chit-Ananda — The nature of Brahman: Existence-Consciousness-Bliss. Not three separate qualities, but three aspects of one reality.
Sattva — The Guna of harmony, purity, light. Characterized by clarity, peace, wisdom. One of the three Gunas of Prakriti. The quality to be cultivated for spiritual progress.
Satya — Truth, reality. What is eternal and unchanging (Brahman). Also truthfulness in speech and action. One of the Yamas (ethical restraints).
Shabda — Sound. Also scriptural testimony, one of the three Pramanas (means of valid knowledge). The quality of Akasha (space).
Shakti — Power, energy. The divine creative power. The feminine aspect of the Divine. Often identified with Maya (the power of Brahman).
Shaktipata — Descent of grace. The transmission of spiritual energy from the Guru to the disciple. Essential for final Self-realization in some traditions.
Shankara (Adi) — The greatest teacher of Advaita Vedanta (c. 8th century CE). Wrote commentaries on the Upanishads, Bhagavad Gita, and Brahma Sutras. Established the four monastic centers (Mathas). Systematized Advaita.
Sharira — Body. Three bodies: Gross (Sthula Sharira), Subtle (Sukshma Sharira), and Causal (Karana Sharira).
Shastra — Scripture. Sacred text. The Vedas, Upanishads, Gita, Brahma Sutras, and other authoritative texts.
Shatsampatti — The six virtues required for Vedantic study: Sama (calmness), Dama (self-control), Uparati (withdrawal), Titiksha (endurance), Shraddha (faith), Samadhana (concentration).
Shiva — A form of Saguna Brahman. The destroyer and transformer in the Hindu trinity (Brahma the creator, Vishnu the preserver, Shiva the destroyer).
Shravana — Hearing. The first stage of the path to Self-knowledge. Hearing the teaching from a qualified teacher (Guru).
Shruti — “That which is heard.” The Vedas and Upanishads, considered divinely revealed and eternal. The highest authority in Vedanta. Distinguished from Smriti (“that which is remembered”), which is secondary.
Shuddha — Pure. Unmixed, uncontaminated.
Siddhi — Perfection, spiritual power. Powers that may arise through spiritual practice. In Advaita, Siddhis are considered distractions from the goal of Self-realization.
Smriti — “That which is remembered.” Secondary scripture, based on Shruti. Includes the Bhagavad Gita, Mahabharata, Ramayana, Puranas, and Dharma Shastras.
Srishti-Drishti Vada — The doctrine of sequential creation and perception. The view that the world is created first, then perceived. Contrasted with Drishti-Srishti Vada.
Sthita Prajna — One of steady wisdom. A person established in Self-knowledge. Described in the Bhagavad Gita (Chapter 2, Verses 55-72). A Jivanmukta.
Sthula Sharira — The gross physical body. Made of the five great elements (Pancha Mahabhutas). Subject to birth, change, and death.
Sukshma Sharira — The subtle body. Composed of the Antahkarana (mind, intellect, ego, memory), the five Jnanendriyas (sense organs), the five Karmendriyas (organs of action), and the five Pranas (vital energies). Continues after death and carries karma to the next birth.
Sushupti — Deep sleep. One of the three states of consciousness. Correlated with the “M” of OM in the Mandukya Upanishad. A state of blissful ignorance (Anandamaya Kosha). Not liberation.
Sutra — “Thread.” An aphorism. The Brahma Sutras are composed of approximately 555 Sutras. Sutras are extremely concise, designed as memory aids for oral transmission.
Svadharma — One’s own duty. The duty appropriate to one’s nature, stage of life (Ashrama), and social role (Varna). The Bhagavad Gita (Chapter 3, Verse 35) teaches that performing one’s own Svadharma, even imperfectly, is better than performing another’s duty perfectly.
Svadhyaya — Self-study. Study of scriptures. One of the Niyamas (observances) in Patanjali’s Yoga Sutras. Essential for spiritual growth.
Svapna — The dreaming state. One of the three states of consciousness. Correlated with the “U” of OM in the Mandukya Upanishad.
Svarupa — One’s own form, true nature. The Self (Atman) as it really is, not as it appears under ignorance.
T
Tamas — The Guna of inertia, darkness, ignorance. Characterized by dullness, sleep, delusion. One of the three Gunas of Prakriti.
Tapas — Austerity, spiritual discipline. One of the Niyamas (observances) in Patanjali’s Yoga Sutras. Self-discipline, including fasting, celibacy, and endurance of opposites (heat and cold, etc.).
Tat Tvam Asi — “That you are.” One of the four Mahavakyas from the Chandogya Upanishad. The direct declaration that the individual self (Tvam) is identical with Brahman (Tat).
Taittiriya Upanishad — One of the principal Upanishads (Krishna Yajur Veda). Contains the teaching of the five sheaths (Pancha Kosha) and the declaration “Satyam Jnanam Anantam Brahma” (Truth, Knowledge, Infinity is Brahman).
Titiksha — Endurance, forbearance. One of the six virtues (Shatsampatti). The ability to endure the pairs of opposites (heat and cold, pleasure and pain) without disturbance.
Totakacharya — One of the four principal disciples of Adi Shankara. Appointed as the first head of Jyotir Matha in Badrinath. Author of the Totakashtakam.
Turiya — The “fourth.” Not a state of consciousness, but the ground of all three states (waking, dreaming, deep sleep). Pure, non-dual, self-luminous consciousness. The Self (Atman). Correlated with the silence after OM in the Mandukya Upanishad.
U
Udana — One of the five vital energies (Pranas). Responsible for upward-moving functions: swallowing, the upward movement of consciousness at death.
Uddalaka Aruni — The sage in the Chandogya Upanishad who teaches his son Shvetaketu the great saying “Tat Tvam Asi” (That you are).
Upadhi — Limiting adjunct. A condition or limitation superimposed on a reality, making it appear limited. The body-mind is an Upadhi on Brahman, making it appear as the individual Jiva.
Upanishad — The philosophical section of the Vedas. The end of the Vedas (Vedanta). The foundation of Vedanta. Over 200 Upanishads; 12-13 principal. Teach the identity of Atman and Brahman.
Upasana — Meditation, worship. Contemplation on a form of Saguna Brahman (a deity). Prepares the mind for Jnana (Self-knowledge).
V
Vairagya — Dispassion, detachment. Freedom from attachment to sense objects. One of the two essential components of meditation (the other being Abhyasa). A required qualification for Vedantic study.
Vaishvanara — The name for the waking state in the Mandukya Upanishad. Correlated with the “A” of OM.
Vairagya — Dispassion, non-attachment. Freedom from the pull of sense pleasures. One of the key qualifications for a seeker.
Vasana — Tendency, latent desire. Subtle impressions in the mind that create tendencies to act in certain ways. Similar to Samskara.
Vedanta — “The end of the Vedas.” The philosophical system based on the Upanishads. The most influential school of Hindu philosophy. Also refers to the Upanishads themselves.
Vedas — The oldest and most authoritative scriptures of Hinduism. Four Vedas: Rig, Yajur, Sama, Atharva. Each divided into Samhitas (hymns), Brahmanas (rituals), Aranyakas (forest texts), and Upanishads (philosophy).
Videhamukti — Liberation at death. Distinguished from Jivanmukti (liberation while living).
Vidya — Knowledge, especially Self-knowledge. The opposite of Avidya (ignorance). The direct cause of liberation.
Vijnana — Direct, experiential knowledge. Differentiated from Jnana (intellectual knowledge) in some contexts. The realization of Brahman.
Vijnanamaya Kosha — The intellect sheath. The fourth of the five sheaths (Pancha Kosha). Composed of the intellect (Buddhi) and ego (Ahamkara). Closer to the Self than the mind sheath.
Vikshepa — The projecting power of Maya. Once Brahman is veiled (Avarana), Vikshepa projects the universe of names and forms. One of the two powers of Maya.
Vishishtadvaita — “Qualified non-dualism.” The school of Vedanta founded by Ramanuja (11th-12th century CE). Teaches that Brahman has attributes (Saguna) and that individual souls are modes (Prakaras) of Brahman.
Vishnu — A form of Saguna Brahman. The preserver in the Hindu trinity (Brahma the creator, Vishnu the preserver, Shiva the destroyer).
Viveka — Discrimination. The ability to distinguish between the real (Self) and the unreal (body, mind, world). The first of the four qualifications (Sadhana Chatushtaya).
Vivekachudamani — “The Crest-Jewel of Discrimination.” A text attributed to Adi Shankara. A systematic exposition of Advaita Vedanta in verse form. Highly recommended for beginners.
Vritti — Modification, mental wave. The fluctuations of the mind. The goal of Patanjali’s Yoga is to still the Vrittis. In Vedanta, Vrittis are the objects of the witness (Sakshi).
Vyana — One of the five vital energies (Pranas). Responsible for circulation throughout the body.
Vyavaharika Satta — Empirical reality. The level of reality of the waking world. Mithya (relatively real). Distinguished from Paramarthika (absolute reality) and Pratibhasika (apparent reality).
Vyasa — The compiler of the Vedas and author of the Mahabharata (including the Bhagavad Gita) and the Brahma Sutras. Identified with Badarayana.
Y
Yajna — Sacrifice, offering. In the Vedas, literal fire sacrifices. In the Bhagavad Gita, all actions can be offered as Yajna to the Divine.
Yajnavalkya — A great sage of the Brihadaranyaka Upanishad. Teacher of the Neti Neti (not this, not this) teaching and the dialogue with his wife Maitreyi.
Yama — The god of death in the Katha Upanishad. Also the first limb of Patanjali’s Ashtanga Yoga: the five ethical restraints (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha).
Yoga — Union. The path of spiritual practice. Also one of the six orthodox schools of Indian philosophy (Patanjali’s Yoga Sutras). In the Bhagavad Gita, Yoga is skill in action (Karma Yoga), devotion (Bhakti Yoga), and knowledge (Jnana Yoga).
Yoga Sutras — The foundational text of the Yoga school, attributed to Patanjali. Defines Yoga as the stilling of the modifications of the mind (Chitta Vritti Nirodhah).
Z
No terms. The Sanskrit language has no native ‘Z’ sound.
Conclusion: The Language of Liberation
This glossary provides a foundation for studying Vedanta. The terms are not mere concepts to be memorized. They are pointers to direct experience. Use this glossary as a reference as you study the Upanishads, the Bhagavad Gita, and the Brahma Sutras.
As the Bhagavad Gita (Chapter 2, Verse 40) declares:
“In this path, no effort is ever lost, and no obstacle prevails. Even a little practice of this discipline protects one from great fear.”
May this glossary support your practice and lead you to the direct realization of the Self.
Om Shanti Shanti Shanti.
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