Vedic Philosophy Dictionary

Kanada does not openly refer to God in his Sutras. His belief was that the formation of the world was the result of Adrishta, the unseen force of Karmas or acts. He traces the primal activities of the atoms and souls to the principle of Adrishta.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Adrishta: Vedic Philosophy - The Principle Of Adrishta And Its Inadequacies

Philosophy is the rational aspect of religion. It is an integral part of religion in India. It is a rational enquiry into the nature of Truth or Reality. It gives clear solutions for the profound, subtle problems of life. It shows the way to get rid of pain and death and attain immortality and eternal bliss.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Vedic Philosophy: Philosophy - Its Origin And Its Limitations

Prakriti: Prakriti means that which is primary, that which precedes what is made. It comes from Pra (before) and Kri (to make). It resembles the Vedantic Maya. It is the one root of the universe. It is called Pradhana or the chief, because all effects are founded on it and it is the root of the universe and of all objects.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Prakriti: Vedic Philosophy - Prakriti

A clear understanding of mans relation to God is a matter of momentous importance to students of philosophy and to all aspirants. Philosophers, prophets, saints, sages, thinkers, Acharyas and great religious leaders of the world have tried to explain the relation of man to God and the universe. Various schools of philosophy and different kinds of religious beliefs have come into existence, on account of various explanations given by different philosophers.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Hindu Philosophy: Hindu Philosophy and its Various Schools and Systems

Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider. Because in his book, Maharsi Jaimini has established the correct interpretation of the Vedic statements and how they may be decided through logical analysis, this book is known as mimamsa-grantha. The Vedas have two divisions: purva-kansa (the first part) , dealing with Vedic karma; and uttara-kansa (the latter part) , dealing with the Upanisads or Vedanta. Since Jaimini’s book deals with an analysis of the first part of the Vedas, it is called purva-mimamsa. As Jaimini’s philosophy deals exclusively with an analysis of Vedic karma, it is also known as karma-mimamsa.

Jaimini has minutely examined how Vedic ritualistic karma is to be performed and what its results are. He has accepted the Vedas as apauruseya (not created by any man) , beginningless, and eternal. His philosophy is established on the basis of the Vedas. However, he has given prominence only to Vedic karma. He states that the jivas are meant to performVedic karma only. By proper performance of Vedic karma, one can obtain parama-purusartha, the supreme goal, which in his opinion refers to the attainment of the celestial planets.

In Jaimini’s view, the visible world is anadi, without beginning, and it does not undergo destruction. Consequently, there is no need for an omniscient and omnipotent Isvara to carry out the creation, maintenance, and destruction of the world. Jaimini accepts the existence of pious and sinful karma. According to his doctrine, karma automatically yields the results of its own actions. Therefore, there is no need for an Isvara to award the results of karma.

(See also: Purva-mimamsa , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Vedic Astrology and Mental, Emotional and Spiritual Health

In order to maintain a healthy mind we must realize the true realities of life. Therefore we must consider our spiritual nature to understand the subtleties of mind, intelligence and ego. Accordingly mental, emotional and spiritual health go together and, unless you have some knowledge in this regard, you cannot stop the onslaught of negative emotions brought on by ignorance and fear. We not only need to engage ourselves in some sort of fulfilling work to occupy our minds but need to understand why we fall victim to feelings of hate, envy, greed and avarice. These emotions only serve to destroy us intellectually, psychologically, emotionally and spiritually. Why is there so much hate in the world, anyway?

Excerpt from "An Introduction to Vedic Astrology" by Howard Beckman

Read more here: » Vedic Astrology: Vedic Astrology and Mental, Emotional and Spiritual Health

Kundalini Dictionary

Dictionary over terms related to kundalini and kundalini awakening. Please note that words in grey like " Kundalini " are links to archives with related articles.

Advaita Siddhanta: (Sanskrit) "Nondual perfect conclusions." Saivite philosophy codified in the Agamas which has at its core the nondual (advaitic) identity of God, soul and world. This monistic-theistic philosophy, unlike the Shankara, or Smarta view, holds that maya (the principle of manifestation) is not an obstacle to God Realization, but God's own power and presence guiding the soul's evolution to perfection. While Advaita Vedanta stresses Upanishadic philosophy, Advaita Siddhanta adds to this a strong emphasis on internal and external worship, yoga sadhanas and tapas. Advaita Siddhanta is a term used in South India to distinguish Tirumular's school from the pluralistic Siddhanta of Meykandar and Aghorasiva. This unified Vedic-Agamic doctrine is also known as Shuddha Saiva Siddhanta. It is the philosophy of this contemporary Hindu catechism. See: Advaita Ishvaravada, dvaitaadvaita, monistic theism, Saiva Siddhanta.

(See also: Advaita Siddhanta , Hinduism, Body Mind and Soul)

Poetry on dreams.

A spiritual view on dreams and the meaning of dreams by Sri Swami Sivananda, an authority in the vedic sciences and traditions.

Read more here: » Philosophy of Dreams XIV: Waking Experience is as False as Dream Experience

Vedanta: (Sanskrit) "Ultimate wisdom" or "final

conclusions of the Vedas." Vedanta is the system of

thought embodied in the Upanishads (ca 1500-600 bce),

which give forth the ultimate conclusions of the Vedas.

Through history there developed numerous Vedanta

schools, ranging from pure dualism to absolute monism.

The first and original school is Advaita Ishvaravada,

"monistic theism" or panentheism, exemplified in the

Vedanta-Siddhanta of Rishi Tirumular (ca 250 bce) of the Nandinatha Sampradaya in his Tirumantiram, which is a

perfect summation of both the Vedas and the Agamas.

This is a dipolar reconciliation of monism and dualism

which, as philosopher-statesman Dr. S. Radhakrishnan

(18881975)

declared, best depicts the philosophy of the

Upanishads. After about 700 ce, many other schools

developed, each establishing itself through written

commentaries on the major Upanishads, the Bhagavad

Gita and the Brahma Sutras. The latter text, by

Badarayana (ca 400 bce), is the earliest known

systematization of Vedanta, but its extremely terse

aphorisms are philosophically illusive without

commentary. During the "scholastic era" (7001700),

three main variations of the original Vedanta were

developed: 1) Advaita Vedanta, or pure nondualism,

exemplified by Shankara (788820);

2) Vishishtadvaita

Vedanta, or qualified nondualism, most fully expressed by

Ramanuja (10171137);

and 3) Dvaita Vedanta,

expounded by Madhva (11971278).

Panentheism is embodied in those qualified nondual

Vedanta schools that accept the ultimate identity of

the soul and God. Examples are the Vishishtadvaita

of Bhaskara (ca 950), the Shuddha Advaita, "pure

nondualism," of Vallabha (ca 14751530)

and, to a

lesser degree, the Vishishtadvaita of Ramanuja.

In summary: Madhva, the dualist, conceives

Brahman to be the Personal God. In his philosophy,

the universe, souls and God are all separate from one

another and real. Ramanuja, the qualified nondualist,

also conceives Brahman to be the Personal God. In

his philosophy, God must not be considered apart

from the world and souls, for the three together form

a one whole. The world and souls are real as the

body of God, and the individual soul feels himself to

be part of God. Shankara, the strict advaitist,

conceives Brahman to be the Impersonal God, the

Absolute. Shankara does not deny the existence of

the Personal God, known as Ishvara, but declares

Ishvara to be equally as unreal as the universe and

the individuality of the soul. In truth, the only

Reality is the Absolute, and man is that Absolute. To

Rishi Tirumular, the panentheist, there is an eternal

oneness of God and man at the level of their inner Being, but a difference is acknowledged during the

evolution of the soul. Ultimately even this difference

merges in identity. Thus, there is perfectly

beginningless oneness and a temporary difference

which resolves itself in perfect identity.

Vedanta is one of the six classical philosophies (shad

darshanas) along with Nyaya, Vaisheshika, Sankhya,

Yoga and Mimamsa. Vedanta is also called Uttara

Mimamsa, "upper or later examination," as

distinguished from Purva Mimamsa, which

concerned itself solely with the earlier portions of the

Veda. Other important schools of Vedanta include

the Dvaitadvaita, "dual-nondualism,"of Nimbarka (ca

1150), and the Achintya Bhedabheda, "unthinkable

difference-nondifference," of Chaitanya (14851534).

See: acosmic pantheism, Advaita Isvaravada,

dvaita-advaita, monistic theism, Madhva,

panentheism, Ramanuja, Tirumantiram, Vallabha.

(See also: Vedanta , Hinduism, Body Mind and Soul)

Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems.

The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today.

The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there.

No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive.

Imponderable, indescribable and extremely subtle, this primordial energy – which and all that flows from it existing only in pure existence – is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds.

It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’.

A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’. Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.

There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.

The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell – the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth – from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.

It is worth noting that even at the stage of the dense elements the philosophy of creation –which according to Sankaya is now and in the present, without any past and any future – is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health.

Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira (Body). That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas,

Ayurveda thus offers a unique blend of science and philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health.

(See also: Ayurveda , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

monotheism: "Doctrine of one God."

Contrasted with polytheism, meaning belief in many Gods. The term monotheism covers a wide range of philosophical positions, from exclusive (or pure) monotheism, which recognizes only one God (such as in Semitic faiths), to inclusive monotheism, which also accepts the existence of other Gods.

Generally speaking, the sects of Hinduism are inclusively monotheistic in their belief in a one Supreme God, and in their reverence for other Gods, or Mahadevas. However, such terms which arose out of Western philosophy do not really describe the fullness of Hindu thinking. Realizing this, the author of The Vedic Experience, Raimundo Panikkar, has offered a new word: cosmotheandrism, "world-God-man doctrine," which describes a philosophy that views God, soul and world (Pati, pashu, pasha) as an integrated, inseparable unity.

See: Advaita Ishvaravada, monistic theism, Pati-pashupasha, polytheism.

(See also: Monotheism , Hinduism, Body Mind and Soul)

A Yoga Dictionary from Asanas to Zerosis

Note that all words in grey (like the following examples; Yoga, Kundalini, Enlightenment) in the dictionary are links to archives with articles related to that word or expression.

From "Easy Steps to Yoga" by Sri Swami Sivananda.

anava mala: (Sanskrit) "Impurity of smallness; finitizing principle." The individualizing veil of duality that enshrouds the soul. It is the source of finitude and ignorance, the most basic of the three bonds (anava, karma, maya) which temporarily limit the soul. Anava mala has the same importance in Agamic philosophy that maya-avidya has in Vedantic philosophy. The presence of anava mala is what causes the misapprehension about the nature of God, soul and world, the notion of being separate and distinct from God and the universe. Anava obscures the natural wisdom, light, unity and humility of the soul and allows spiritual ignorance, darkness, egoity and pride to manifest. It is inherent in a maturing soul, like the shell of a seed. When anava is ripe, anugraha, "grace," comes, and anava falls away. Anava is the root mala and the last bond to be dissolved. See: evolution of the soul, grace, mala, soul.

(See also: Anava mala , Hinduism, Body Mind and Soul)

Angirasas (Sanskrit) (from ang to go, move tortuously)

The descendants of Angiras through his son, Agni; a name occurring in Vedic hymns addressed to luminous deities, and later extended to all phenomena connected with light. Specifically, the hymns of the Athrava-Veda are called Angirasa, as are those priests who recite them and perform the sacrifices according to the Atharva-vedic rules. " 'Angirases' was one of the names of the Dhyanis, or Devas instructors ('guru-deva'), of the late Third, the Fourth, and even of the Fifth Race Initiates" (SD 2:605n).

The name is also written in its adjectival form, angirasas, who are a class of pitris of the corporeal type.

(See also: Angirasas , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Aja (Sanskrit) (from a not + the verbal root jan to be born, produced)

Unborn; title given to many of the primordial gods. In the Rig-Veda, the equivalent of the First Logos, which is a radiation or first manifestation on the plane of illusion of the cosmic One -- the Absolute or cosmic paramatman. The Purusha-Sukta or Hymn of Man (RV 10:90) states that the thousand-headed Purusha is dismembered at the foundation of the world so that from his remains the universe might arise. This is the foundation of the later Christian symbol of the sacrificial lamb, for there is here a play on words: Aja the "unborn" -- Purusha or manvantaric spirit -- may also be derived from the verbal root aj (to drive, propel), whose meanings include a he-goat, a ram, and the sign Aries. Spirit disappears -- dies, metaphorically -- the more it becomes involved in cosmic matter, and hence the sacrifice of the unborn, the lamb, or the ram (cf TBL 56).

Aja when derived from the verbal root aj, is also a title given to various Vedic divinities such as Rudra, Indra, Angi, the sun, the maruts, and in post-Vedic works to Brahma, Vishnu, and Siva, as well as to cosmic Kama, counterpart of the Greek cosmic Eros -- all these gods being considered leaders of their respective hierarchies in the sense of urging, driving, or propelling life and intelligence therein.

In its feminine form, aja signifies maya (illusion) and hence prakriti (evolving nature).

(See also: Aja , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Herbs The very large number of plants used as remedial agents in medicine are the natural remedies in treating disease, divine instructors having revealed to early humanity the great boon of agriculture and the medical use of plants. Echoes of the archaic wisdom appear in Vedic writings, but few can interpret the philosophy of the one Life which functions in the elements and forces of the human body, and their related action in the plants and minerals of the body of the earth.

The Sanskrit word for medicine in general is aushadha (consisting of herbs), and the ancient Hindu materia medica was the source from which subsequent systems of practice in many other countries drew their remedies, when a broad conception of the sacred art of healing marked their highest periods of national attainment. Originally the medical practitioners were as familiar with the mystical and occult properties of plants and minerals as magicians themselves were. Both understood the analogy and interrelations between the principles of the composite human being and all the various elements throughout the realm of nature.

That some plants are attracted by the sun and others by the moon, etc., was explained by a profound knowledge of astronomy and of the occult influences of solar, lunar, and planetary time periods and sidereal forces. This gave the key for the best time, place, and conditions for gathering the herbs, and for the special pharmacy required for bringing out the vital remedial action which, by working with nature, left no unfavorable aftereffects. There is no record of medical laboratory work producing artificial synthetic products which, even when duplicating nature's substances chemically, are not different vitally. Nor was organotherapy resorted to when and where the healing art held a worthy place in high civilizations.

One of the earliest physicians in Europe to bring herbs into medical practice was Paracelsus, who taught that every plant on earth belonged to, or had its origin in, a star. Following him there were many who allocated the herbs and plants as pertaining to the seven sacred planets of the ancients. The Hermetists of old also had the plants so listed.

(See also: Herbs , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Vedas:

The most sacred scriptures of the Hindus and the ultimate authority of the Hindu religion and philosophy. They were arranged by Vyasa into four books, namely, the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda. According to orthodox Vedic scholars the Vedas consist of the Mantras and the Brahmanas. The Mantras include the Samhita, and the Brahmanas include the Aranyakas and the Upanishads.

(See also: Vedas , Sanskrit Dictionary, Body Mind and Soul)

A B C D E F G H I J K L M N O P Q R S T U V X Y Z

Religion and Dharma Are Not Synonymous

Dharma and religion are not the same thing. The terms are used interchangeably for want of an appropriate English word. The Oxford Dictionary defines religion as "A system of faith, especially personal God entitled to obedience".

Performing rituals alone is not dharma . Worship or upasana is the method. The mind gets purified by worshipping the Supreme Lord, Bhagwan. It will yield love for the Lord and all living beings. There will be no violence. Therefore, love for the Supreme Lord is the best dharma .

Read more here: » Dharma: Religion and Dharma Are Not Synonymous

A Hinduism dictionary with the most common spiritual words from P-Z. Also see these links: Hinduism, Spirituality, Enlightenment, Spiritual Dictionary and Hinduism Dictionary.

A spiritual dictionary of the 280 most common words in Hinduism. Also see these links: Hinduism, Spirituality, Enlightenment, Spiritual Dictionary and Hinduism Dictionary.

A dictionary from A-J of most common spiritual words in Hinduism. Also see these links: Hinduism, Spirituality, Enlightenment, Spiritual Dictionary and Hinduism Dictionary.