Glossary

ābhāsa

आभास

Reflection, reflected consciousness: the mind's light, borrowed from the Self as the moon's from the sun.

Explained in Talks 68, 474

In the book: ābhāsa

See also chit, manas

abhyāsa

अभ्यास

Practice, steady repetition of effort; with dispassion, the means to quiet the mind.

Explained in Talks 290, 378, 425

In the book: abhyāsa, abhyasa, Abhyasi, abhyāsi, ābhyāsa

See also vairāgya, sādhanā

advaita

अद्वैत

Non-duality: the teaching that the Self alone is, without a second.

Explained in Talks 274, 282

In the book: advaita, advaitic, advaitins, advaitin

See also dvaita, Viśiṣṭādvaita

āgāmi

आगामि

Karma being made now, to bear fruit in the future.

Explained in Talks 349, 383

In the book: Āgāmi

See also prārabdha, sañcita

aham

अहम्

'I'. The word stands for the Self when it is pure 'I', and for the ego when it is taken together with the body ('I am this'). Paired with idam, 'this', it is the subject over against the object.

Explained in Talks 277, 518

In the book: Aham

See also aham sphuraṇa, ahaṅkāra, idam

Aham Brahmāsmi

अहं ब्रह्मास्मि

"I am Brahman." Sri Bhagavan says the truth of it is not reached by repeating it but by finding the 'I'.

Explained in Talks 309, 349

In the book: Aham Brahmāsmi, Aham Brahmasmi, aham Brahma asmi, Aham Brahmaasmi

See also mahāvākya, Soham

aham sphuraṇa

अहंस्फुरण

The shining of 'I' as 'I-I': the Self felt as a continuous, unbroken awareness, which the book renders as "the light of 'I'-'I'". It is not the ego. The ego, the 'I'-thought, rises and subsides; the 'I-I' does not. Sri Bhagavan says it appears when the ego subsides in its source, and is itself the Self.

Two different things, one glyph apart in the books: the 'I'-thought (ahaṅkāra, aham vṛtti) is broken, coming and going with waking and sleep; the 'I-I' (aham sphuraṇa) is unbroken and continuous (Talk 307). "Ahamkrti (the ego) is not the same as aham" (Talk 518).

Explained in Talks 62, 307, 363, 518

In the book: Sphurana, Aham Sphurana

See also ahaṅkāra, aham, akhaṇḍākāra vṛtti

ahaṅkāra

अहंकार

The ego, the 'I'-thought (aham vṛtti): the notion 'I am this body, this person', which rises on waking and is absent in deep sleep. "The ego is the root-thought from which all other thoughts arise" (Talk 195); enquiring into its source makes it subside.

The 'I'-thought is not the 'I-I'. The 'I'-thought (aham vṛtti) is broken; the 'I-I' (aham sphuraṇa) is unbroken and continuous (Talk 307). "Ahamkrti (the ego) is not the same as aham" (Talk 518).

Explained in Talks 195, 290, 307, 518

In the book: ahamkāra, Ahankāra, Aham Vritti, Ahankār, Ahamkara, Ahamkrti, ahankar, ahankara, ahaṅkāra

See also aham sphuraṇa, dehātma buddhi, vichāra

ajātavāda

अजातवाद

The doctrine of non-origination: that nothing has ever been created. The book renders it "no-creation doctrine".

Explained in Talks 383, 399

In the book: ajātavāda

See also dṛṣṭi-sṛṣṭi

ajñāna

अज्ञान

Ignorance: not a lack of learning but taking oneself to be the body and mind. It is said to veil the Self, though the Self is never really hidden.

Explained in Talks 314, 562

In the book: ajnāna, ajnana, ājnāna

See also avidyā, āvaraṇa, jñāna

ajñānī

अज्ञानी

One who has not realised the Self. Sri Bhagavan's usual reply is that the doubts, and the distinction between jñānī and ajñānī itself, belong to the ajñānī.

Explained in Talk 383

In the book: ajnāni, ajnani, ajnāni’s, ajnānis, Ajnanis

See also jñānī, ajñāna

ākāśa

आकाश

Ether, space. The Talks distinguish physical ether, mental ether and the ether of consciousness (chidākāśa), the last being the Self.

Explained in Talks 451, 589

In the book: ākāsa, chidākāsa, manākāsa, Akāsa, bhootakāsa, bhootākāsa, daharākāsa

See also chit

akhaṇḍākāra vṛtti

अखण्डाकारवृत्ति

The unbroken experience: the 'I-I' as it shines when the broken 'I'-thought has gone, which the book renders "unbroken experience".

Explained in Talk 307

In the book: Akhandākāra

See also aham sphuraṇa, vṛtti

ānanda

आनन्द

Bliss: the happiness that is one's own nature, glimpsed in deep sleep, not a pleasure from outside.

Explained in Talks 344, 513

In the book: ānanda, Ananda, Anandā

See also sat, chit

antahkaraṇa

अन्तःकरण

The inner organ: mind, intellect, memory and ego taken together, which Sri Bhagavan calls different names for one single inner organ.

Explained in Talks 100, 392, 473

In the book: antahkaranas, antahkarana, antahkarānas

See also manas, buddhi, chitta, ahaṅkāra

anugraha, arul

अनुग्रह

அருள்

Grace (arul in Tamil). The Talks speak of Divine Grace and of the Master's grace; Sri Bhagavan says realisation is the result of the Master's grace more than of teachings (Talk 13).

Explained in Talk 25

In the book: Anugraham, anugraha, Arul

See also Guru, mauna

aparokṣa, parokṣa

अपरोक्ष, परोक्ष

Direct and indirect: knowledge born of one's own realisation, as against knowledge by hearsay.

Explained in Talks 21, 57, 389

In the book: aparoksha, paroksha

See also pratyakṣa, jñāna

ātma vichāra

आत्मविचार

Self-enquiry: the enquiry into the Self, "Who am I?". In the Talks it is the direct means, by which the mind is turned back to its source and ceases.

Explained in Talks 239, 290, 485

In the book: Ātma vichāra, ātma-vichāra, Ātmavichāra, Atma-vichāra

See also vichāra, Koham?

Ātman

आत्मन्

The Self: what one really is. Sri Bhagavan uses Ātman and "the Self" for the same thing, the awareness that is present in waking, dream and deep sleep alike and is never an object to be found somewhere else.

Explained in Talks 25, 122

In the book: Ātma, Atma, ātman, Atman, Ātmā

See also ātma vichāra, svarūpa, jīva

āvaraṇa

आवरण

Veiling: the power of ignorance that seems to hide the Self. With vikṣepa, one of the two powers of māyā.

Explained in Talks 323, 473, 513, 579

In the book: āvarana

See also vikṣepa, ajñāna, māyā

avasthā traya

अवस्थात्रय

The three states: waking, dream and deep sleep.

Explained in Talk 286

In the book: Avasthatraya

See also jāgrat, svapna, suṣupti, turīya

avatār

अवतार

A descent of God in form. Sri Bhagavan says to know one's own avatāra, one's true nature, first.

Explained in Talks 471, 569

In the book: avatār, avatārs, avatar, avatars, avatāra

See also Īśvara

avidyā

अविद्या

Ignorance, nescience. Asked whose ignorance it is, Sri Bhagavan turns the question back: find who is ignorant, and ignorance is found never to have been.

Explained in Talks 263, 323

In the book: avidyā, Avidya, mula avidyā

See also ajñāna, māyā

bhakti

भक्ति

Devotion. Sri Bhagavan says devotion and enquiry come to the same thing: "the Self of the advaitins is the God of the bhaktas" (Talk 274).

Explained in Talks 25, 274, 385

In the book: bhakti, Para Bhakti, Parabhakti, parābhakti

See also prapatti, upāsanā

bhāvanā

भावना

Imagination, an idea held in the mind, a devotional attitude.

Explained in Talks 137, 392

In the book: bhāvana, bhavana, Bhāvanā

See also upāsanā

bhūmā

भूमा

The infinite, perfection, the Supreme Consciousness of the Chāndogya Upaniṣad.

Explained in Talk 68

In the book: Bhumā, bhūmā

See also pūrṇa

brahmachārī, brahmacharya

ब्रह्मचारी

A celibate student; brahmacharya, celibacy. Sri Bhagavan gives it its root sense: "living in Brahman" (Talk 17).

Explained in Talk 17

In the book: brahmacharya, nityabrahmachāri, brahmachāri

See also gṛhastha

brahmākāra vṛtti

ब्रह्माकारवृत्ति

The mode of the mind that has taken the form of Brahman, the last movement of mind before it is lost in the Self.

Explained in Talks 54, 392

In the book: Brahma ākāra, Brahma-akara, Brahmākara

See also vṛtti

Brahmaloka

ब्रह्मलोक

The world of Brahmā. Sri Bhagavan reads it as Brahman itself, the Self: "Brahmaloka is only the Self" (Talk 517).

Explained in Talks 511, 513, 517

In the book: Brahmaloka

See also Brahman

Brahman

ब्रह्मन्

The one Reality, the Supreme Spirit of the Upaniṣads. In the Talks Brahman and the Self are not two: to know the Self is to be Brahman.

Explained in Talks 1, 25

In the book: Brahman, Brahmam

See also Ātman, Aham Brahmāsmi, saguṇa, nirguṇa

buddhi

बुद्धि

The intellect, the deciding faculty of the mind.

Explained in Talks 54, 239, 392

In the book: buddhi

See also manas, antahkaraṇa

chit

चित्

Consciousness, intelligence; the knowing that is the Self.

Explained in Talks 288, 506

In the book: Chit, Chid

See also sat, ānanda

chitta

चित्त

The mind as the store of memory and impressions; the book also renders it simply as mind.

Explained in Talks 292, 392

In the book: chitta

See also manas, antahkaraṇa

darśan

दर्शन

Sight, especially the sight of a saint or deity, sought as a blessing.

Explained in Talks 295, 359

In the book: darsan, darsana, darshan

See also satsaṅga

dehātma buddhi

देहात्मबुद्धि

The 'I-am-the-body' idea, the root error that enquiry removes.

Explained in Talks 286, 383

In the book: dehātma buddhi, dehātmabuddhi

See also ahaṅkāra

dharma

धर्म

Duty, right order, the nature of a thing. Asked about one's own dharma in the Gītā, Sri Bhagavan reads it as the dharma of the Self (ātma-dharma).

Explained in Talk 58

In the book: dharma, dharmas

See also karma

dhyāna

ध्यान

Meditation, holding to one object of thought. Sri Bhagavan contrasts it with enquiry: one told to meditate may ask "Who am I to meditate?", and must then be told to find the Self (Talk 390).

Explained in Talks 52, 172, 371

In the book: dhyāna, dhyana

See also vichāra, japa, upāsanā

dīkṣā

दीक्षा

Initiation, by touch, look or word. Sri Bhagavan says silence is the best and most potent initiation, and that the others derive from it (Talks 433, 518).

Explained in Talks 433, 518

In the book: diksha, dikshas, dīkshas, dīksha

See also upadeśa, mauna

dṛk, dṛśya

दृक्, दृश्य

The seer and the seen. The Talks treat the seen as no more real than the seer who sees it; when the seer is found to be the Self, the seen is not apart from it.

Explained in Talks 25, 376

In the book: drisya, drik, drashta, drashtā

See also tripuṭī

dṛṣṭi-sṛṣṭi

दृष्टिसृष्टि

Creation by seeing: the view that the world appears simultaneously with the seer who sees it, as against gradual creation. Sri Bhagavan offers one or the other to suit the questioner.

Explained in Talks 133, 292, 388

In the book: yugapatsrshti, Drishti srishti, kramasrshti, Srishti drishti

See also ajātavāda, māyā

dvaita

द्वैत

Duality; the school that holds God and the individual to be eternally distinct.

Explained in Talks 35, 282

In the book: dvaita, dwaita

See also advaita

granthi

ग्रन्थि

The knot binding consciousness to the body, the knot of bondage; once cut, "snapped for ever".

Explained in Talks 95, 290

In the book: Granthi

See also ahaṅkāra

gṛhastha

गृहस्थ

A householder. Asked how a householder fares, Sri Bhagavan asks why one thinks one is a householder at all (Talk 54).

Explained in Talk 54

In the book: grihasta, Grihastha, Grihini, Grihasthas, Grihi

See also sannyāsī

guṇa

गुण

A quality of nature; there are three, sattva, rajas and tamas, and every state of mind is some mixture of them.

Explained in Talks 214, 392

In the book: guna, gunas, gunatita

See also sattva, rajas, tamas

Guru

गुरु

The spiritual master. In the Talks the Guru is the Self, who appears outwardly to turn the seeker inward and is within as the Self.

Explained in Talks 13, 23, 90

In the book: Guru, Sadguru, Gurus

See also upadeśa, anugraha, arul

haṭha yoga

हठयोग

The yoga of bodily postures and breath control.

Explained in Talk 189

In the book: hatha yoga, hathayoga

See also yoga, prāṇāyāma

Hiraṇyagarbha

हिरण्यगर्भ

The cosmic being in its subtle aspect, the totality of subtle bodies.

Explained in Talks 589, 617

In the book: Hiranyagarbha

See also Īśvara

hṛdaya (the Heart)

हृदय

The Heart: not the physical organ but the source from which the 'I' rises and into which it subsides, the Self. Sri Bhagavan says the Heart he speaks of is non-physical, and places it on the right side of the chest (Talk 4).

Explained in Talks 4, 160, 474

In the book: Hridaya, Hrit, Hridayam, hrdaya

See also aham sphuraṇa, Ātman

idam

इदम्

'This': the object, the world, everything seen, as against aham, the 'I' who sees.

Explained in Talks 277, 314

In the book: idam

See also aham

iṣṭa devatā

इष्टदेवता

The chosen deity, the form of God one has taken for worship.

Explained in Talk 25

In the book: Ishta, Ishta Devata

See also upāsanā

Īśvara

ईश्वर

God as the Lord of the universe. "Brahman is called Iswara in relation to the world" (Talk 389).

Explained in Talks 25, 389

In the book: Iswara, Isvara, Īśvara, Isvaratva

See also jīva, jagat

jagat

जगत्

The world. One of the three, with the individual (jīva) and God (Īśvara), that appear together and are resolved together in the Self.

Explained in Talk 33

In the book: jagat

See also jīva, Īśvara, māyā

jāgrat

जाग्रत्

The waking state.

Explained in Talks 2 (15th May, 1935), 297

In the book: jāgrat, jagrat

See also svapna, suṣupti, turīya

jāgrat-suṣupti

जाग्रत्सुषुप्ति

Waking sleep: the state of being as free of thought as in deep sleep, yet fully aware. "Bring sleep into the waking state" (Talk 290).

Explained in Talks 290, 372

In the book: jāgrat sushupti, jāgrat-sushupti

See also suṣupti, sahaja

japa

जप

Repetition of a sacred name or mantra. "Japa is meant only for stilling the mind" (Talk 322); spoken japa becomes mental with practice (Talk 220).

Explained in Talks 220, 242, 322

In the book: japa, ajapa, japakarta, japas

See also mantra, dhyāna

jīva

जीव

The individual: the Self seemingly limited by identification with a body and mind. It is this individual who seeks, and who on enquiry is found not to exist apart from the Self.

Explained in Talks 30, 208

In the book: jiva, jīva, jivas, jīvātman, jīvātmā, jivātma, jīvas, Jīvatman, jīvātma

See also Īśvara, ahaṅkāra, upādhi

jīvanmukta

जीवन्मुक्त

One liberated while living in the body. Sri Bhagavan adds that the distinctions between liberation in the body and out of it are made for the onlooker; the liberated one makes none.

Explained in Talks 266, 349

In the book: Jivanmukta, Jivanmukti, jīvanmukta, jivanmuktas, jīvanmukti, Jivan mukti, jivanmuktih

See also videhamukta, mukti, moksha, jñānī

jñāna

ज्ञान

Knowledge, wisdom: not information about the Self but being the Self, with nothing left to know or to doubt. The Talks also speak of jñāna mārga, the path of knowledge, which is enquiry.

Explained in Talks 17, 41, 371

In the book: jnāna, jnana, jnānam

See also jñānī, ajñāna, jñāna mārga, vijñāna

jñāna mārga

ज्ञानमार्ग

The path of knowledge, which in the Talks is Self-enquiry.

Explained in Talks 17, 441

In the book: jnāna mārga, Jnana Marga, jnāna-mārga

See also jñāna, vichāra

jñānī

ज्ञानी

One who knows, the sage established in the Self. Questioners often ask what a jñānī sees, feels or does; Sri Bhagavan answers that the jñānī has no doubts and sees nothing apart from the Self, while others ascribe to him the body and the actions they see.

Explained in Talks 9, 30, 383

In the book: jnāni, jnānis, jnani, jnāni’s, jnanis, Atma Jnāni, jnānīs

See also jñāna, ajñānī, jīvanmukta, sahaja

karma

कर्म

Action, and the fruit of action. As a path (karma yoga), action done without the sense of being its doer.

Explained in Talks 11, 295

In the book: karma, Karmas

See also prārabdha, karma yoga, kartṛtva

karma yoga

कर्मयोग

The path of action done without attachment and without the sense of being the doer. Sri Bhagavan remarks that a Self-realised sage alone can be a good karma yogi (Talk 39).

Explained in Talk 39

In the book: karma yoga, karma yogi

See also karma, kartṛtva

kartṛtva

कर्तृत्व

Doership, the sense 'I am the doer' (kartā, the doer). Its loss, not the cessation of activity, is what frees.

Explained in Talks 295, 383, 429

In the book: kartā, karta, kartritva, kartrtva

See also karma yoga, ahaṅkāra

kevala nirvikalpa

केवलनिर्विकल्प

Absorption that is temporary: the mind is merged in Light, but alive, and comes out again; the Talks liken it to a bucket let down into a well, still on its rope.

Explained in Talks 187, 317

In the book: kevala nirvikalpa, kevala samadhi

See also sahaja, nirvikalpa samādhi

Koham?

कोऽहम्

"Who am I?" In the Talks it is paired with nāham ("I am not this") and soham ("I am He") as the breath of enquiry.

Explained in Talks 54, 154, 448

In the book: Koham

See also ātma vichāra, Soham

kośa

कोश

A sheath: the five sheaths (food, vital, mental, intellectual, blissful) that seem to cover the Self and are each found to be "not I" on enquiry.

Explained in Talks 25, 277

In the book: kosha, kosa, koshas

See also vichāra

kumbhaka

कुम्भक

Retention of the breath; kevala kumbhaka is the spontaneous retention that comes without attention to breathing in or out.

Explained in Talks 54, 154

In the book: kumbhaka, Kevala Kumbhaka

See also prāṇāyāma

kuṇḍalinī

कुण्डलिनी

In yoga, the power said to rise through the centres of the subtle body. Sri Bhagavan calls it prāṇa-śakti, the life-current (Talk 282), and says the yogis' kuṇḍalinī śakti is the same as the mind's movement towards the form of God (Talk 392).

Explained in Talks 282, 392

In the book: Kundalini, Kundalinī

See also suṣumnā, nāḍī, hṛdaya (the Heart)

laya

लय

Absorption, subsidence. Sri Bhagavan warns that the peace of laya in meditation is not enough: the mind must not merely sink but be destroyed by enquiry.

Explained in Talk 76

In the book: laya

See also manolaya, manonāśa

līlā

लीला

Play: the world seen as the sport of God.

Explained in Talk 363

In the book: leela

See also māyā

mahāvākya

महावाक्य

A great saying of the Upaniṣads declaring the identity of the Self and Brahman. A footnote to Talk 185 lists the four: Thou art That; I am Brahman; this Self is Brahman; Prajñāna is Brahman.

Explained in Talks 185, 349

In the book: Mahāvākya, mahāvākyas, Mahavakya, mahavākya

See also Aham Brahmāsmi, Tat tvam asi

manana

मनन

Reflection on what has been heard.

Explained in Talks 57, 289

In the book: manana

See also śravaṇa, nididhyāsana

manas

मनस्

The mind, in its thinking aspect. "The mind is only a bundle of thoughts" (Talk 195), and the root of them is the 'I'-thought.

Explained in Talks 292, 392, 510

In the book: manas

See also buddhi, chitta, antahkaraṇa, śuddha manas

manolaya

मनोलय

The temporary stilling of the mind, as in sleep or a trance; the mind is quiet but rises again with its tendencies intact.

Laya is subsidence, from which the mind returns; nāśa is destruction, from which it does not (Talk 76).

Explained in Talks 34, 382

In the book: manolaya

See also manonāśa, laya

manonāśa

मनोनाश

The destruction of the mind: the mind dissolved in the Self so that it does not rise again as a separate 'I'. This, not a temporary stilling, is what the Talks call liberation.

Explained in Talk 439

In the book: Mano nāsa

See also manolaya, mukti, moksha

mantra

मन्त्र

A sacred formula or syllable, repeated in japa or given in initiation.

Explained in Talk 8

In the book: mantra, mantras

See also japa, praṇava

mauna

मौन

Silence: not the absence of speech but the state beyond thought. Sri Bhagavan calls it the highest form of grace and the highest teaching (upadeśa).

Explained in Talks 68, 433, 518

In the book: mouna, Mauna

See also upadeśa, dīkṣā

māyā

माया

Illusion; the power by which the one Reality appears as the many. Sri Bhagavan's own short definition, quoted in the Talks, is that māyā is what is not (yā mā).

Explained in Talks 20, 144, 263

In the book: māyā, Māya, maya

See also vikṣepa, āvaraṇa, līlā

mukti, moksha

मुक्ति, मोक्ष

Liberation. To one who said he knew nothing, Sri Bhagavan answered: "Find out that knowledge. That is liberation" (Talk 12).

Explained in Talks 12, 31, 131

In the book: mukti, moksha, mukta, kramamukti, muktas, sadyomukti

See also jīvanmukta, saṃsāra

muppāḻ

முப்பாழ்

Tamil: 'the three voids', a term of the Śaiva tradition that a questioner asks Sri Bhagavan to explain in Talk 332.

Explained in Talk 332

nāda

नाद

Sound, the inner sound heard in meditation; with bindu (light) and kalā, a stage the yogis describe before the mind merges.

Explained in Talks 259, 303

In the book: nāda, nada, Nāda upāsana

See also praṇava

nāḍī

नाडी

A channel of the subtle body through which the life-current moves.

Explained in Talks 57, 424

In the book: nādis, nādi, nadis, nadee

See also suṣumnā, prāṇa

neti neti

नेति नेति

"Not this, not this": the negation of everything one is not, until only the Self remains.

Explained in Talk 41

In the book: Neti-Neti

See also vichāra

nididhyāsana

निदिध्यासन

One-pointed contemplation, abiding in what has been understood until it is direct experience.

Explained in Talks 57, 289, 557

In the book: nididhyāsana, nididhyasana

See also śravaṇa, manana

nirvikalpa samādhi

निर्विकल्पसमाधि

Absorption without distinctions, in which one merges in Reality and is unaware of the world.

Explained in Talks 187, 391

In the book: Nirvikalpa

See also kevala nirvikalpa, sahaja

niṣṭhā

निष्ठा

Steadiness, establishment; brahma niṣṭhā is being established in the Supreme.

Explained in Talks 25, 404

In the book: nishtā, Nishta

See also sahaja

pradakṣiṇa

प्रदक्षिण

Walking around a holy object, keeping it on one's right; at Tiruvannamalai, walking round the Hill.

Explained in Talk 212

In the book: Pradakshina

prajñāna

प्रज्ञान

Full or absolute knowledge, said in the great saying to be Brahman.

Explained in Talks 314, 481

In the book: prajnāna

See also mahāvākya

prāṇa

प्राण

The vital breath, the life-current. Controlling the breath helps to control the mind (Talk 10).

Explained in Talks 30, 392

In the book: prāna, prānas, mukhya prāna, prana, prāna-sakti, prānā

See also prāṇāyāma, nāḍī

praṇava

प्रणव

The sacred syllable Om (AUM).

Explained in Talks 25, 218

In the book: Pranava, Omkāra

See also mantra, nāda

prāṇāyāma

प्राणायाम

Breath regulation. In the Talks it is an aid for one who cannot otherwise control the mind; prāṇāyāma "according to jñāna" is "not I" breathing out, "Who am I?" breathing in, "I am He" in retention (Talk 154).

Explained in Talks 25, 54, 154, 371

In the book: prānāyāma, pranayama, prānāyāmā

See also prāṇa, kumbhaka, Koham?

prapatti

प्रपत्ति

Self-surrender. Sri Bhagavan says surrender and the path of knowledge are one and the same: self-surrender leads to realisation (Talk 31).

Explained in Talks 31, 129, 327

In the book: prapatti

See also bhakti

prārabdha

प्रारब्ध

That part of past karma which is bearing fruit in this life; the book renders it as fate or destiny (Talk 30).

Explained in Talks 30, 37, 115

In the book: prārabdha, prarabdha

See also karma, sañcita, āgāmi

prasād

प्रसाद

Grace; and food or ash offered and returned as a blessing.

Explained in Talk 229

In the book: Prasad, prasād, Prasadam

See also anugraha, arul, vibhūti

pratyakṣa

प्रत्यक्ष

Directly perceived, self-evident. The Self is more immediate than any perception.

Explained in Talks 92, 274, 647

In the book: pratyaksha

See also aparokṣa, parokṣa

puṇya, pāpa

पुण्य, पाप

Merit and sin, the good and bad results of action.

Explained in Talks 31, 276

In the book: Punya, Pāpa, punnya

See also karma

pūrṇa

पूर्ण

Full, whole, complete.

Explained in Talk 395

In the book: poorna, purna

See also bhūmā

rajas

रजस्

Activity, restlessness, the quality of passion and movement.

Explained in Talks 52, 392

In the book: rajas, rājasic, rajoguna, rajasic

See also guṇa

sādhaka

साधक

A spiritual aspirant, one engaged in practice.

Explained in Talks 22, 398

In the book: sādhaka, sādhak, Sadhak

See also sādhanā

sādhanā

साधना

Spiritual practice. Sri Bhagavan says the one sādhanā is to know who is practising.

Explained in Talks 31, 398

In the book: sādhana, sādhanās, sādhanas, sādhanā, Sadhana

See also sādhaka, abhyāsa

saguṇa, nirguṇa

सगुण, निर्गुण

With qualities and without: God worshipped in a form with attributes, and Brahman beyond all attributes.

Explained in Talks 218, 385, 619

In the book: Saguna, Nirguna

See also upāsanā, Brahman

sahaja

सहज

Natural. Sahaja samādhi is the natural, effortless state of the sage, absorbed in the Self while seeing and acting in the world; the Talks liken it to a river that has reached the ocean and lost its identity.

Explained in Talks 68, 187, 317

In the book: sahaja

See also kevala nirvikalpa, jñānī, jīvanmukta

sahasrāra

सहस्रार

In yoga, the thousand-petalled centre at the crown of the head, where some advise seeking realisation; Sri Bhagavan speaks instead of the Heart (Talk 474).

Explained in Talks 57, 474

In the book: sahasrāra, sahasrārā, Sahasrara

See also kuṇḍalinī, hṛdaya (the Heart)

sākṣī

साक्षी

The witness: the Self regarded as the witness of the mind's states, "all-seeing witness" (Talk 314). Sri Bhagavan adds that 'witness' applies only when there is an object to be seen; the Truth lies beyond both (Talk 466).

Explained in Talks 314, 466

In the book: sākshi, sākshimātra, sākshī

See also Ātman

śakti

शक्ति

Power, energy; the divine power. Saktipāta is its descent upon a seeker.

Explained in Talks 268, 275, 288

In the book: Sakti, saktipata, śakti

See also kuṇḍalinī

samādhi

समाधि

Absorption in the Self. Sri Bhagavan defines it simply as holding on to Reality; with effort it is savikalpa, and merging in Reality unaware of the world is nirvikalpa (Talk 391).

Explained in Talks 25, 138, 187, 391

In the book: samādhi, samadhi, samādhis, samadhis

See also savikalpa samādhi, nirvikalpa samādhi, kevala nirvikalpa, sahaja

saṃsāra

संसार

The round of births and deaths, the world-cycle. Sri Bhagavan says the mind is that cycle.

Explained in Talks 25, 31, 290

In the book: samsāra, Samsara, samsāri

See also mukti, moksha

saṃskāra

संस्कार

An impression or predisposition carried over from the past, close in sense to vāsanā.

Explained in Talks 31, 108, 290

In the book: samskāras, samskāra, pūrva samskāra, samskaras

See also vāsanā