Glossary of Terms

Sanātana Dharma

The eternal order that governs the universe. It refers to the timeless principles that describe the nature of reality, the functioning of the cosmos, moral conduct, and the means by which beings attain their highest good.

Bhāṣya

A commentary that explains an original text, usually a Sūtra or foundational text, using concepts derived from the source itself. A Bhāṣya provides a logically coherent and authoritative interpretation while remaining self-explanatory.

Abhimāna

False identification, attachment, or aversion arising from an incorrect understanding of oneself or another entity. It may also refer to false ego, possessiveness, or the mistaken notion of ownership.

Sādhana

The disciplined means or path undertaken for spiritual progress, culminating in the attainment of Mokṣa. It includes duties, practices, disciplines, and modes of worship prescribed by the texts.

Śravaṇa

The attentive listening to textual teachings and the words of wise teachers. It is the first stage in the process of spiritual understanding.

Manana

Reflective inquiry into what has been heard through Śravaṇa. It involves logical examination, consideration of objections, and rational evaluation to establish the validity of textual teachings.

Dhyāna

Contemplation or meditation upon truths that have been understood through Śravaṇa and Manana. Its purpose is the deeper internalization and realization of those truths.

Mokṣa

Liberation from the bondage of Saṃsāra. Mokṣa is the attainment of one’s true state of bliss through freedom from mistaken identification with what one is not.

Yoga

A means of attainment or union with a desired goal, especially Mokṣa. Depending on the dominant mode of practice, it may be classified as Karma Yoga, Jñāna Yoga etc.

Dāna

The act of giving or offering what one possesses for the benefit of another. It is a virtuous act of selflessness and devotion.

Yajña

A sacred offering made to the Devatās and, ultimately, to Bhagavān Viṣṇu. More broadly, it denotes acts of worship and dedication performed in accordance with textual injunctions.

Jagat

The material universe characterized by constant change and transformation. Though ever-changing, it is real, and the flow is continuous.

Ātman

The conscious self. The term may refer either to the individual self (Jīvātman) or, in a broader sense, to the Supreme Self (Paramātman), depending on the context.

Jīva

The individual conscious being that experiences pleasure and pain, possesses self-awareness, and is subject to Saṃsāra. Every Jīva is distinct and is eligible for liberation according to its intrinsic nature.

Brahman

Literally, “that which is great, full, or complete.” In its highest and primary sense, it refers to Bhagavān Viṣṇu, the all-pervasive Supreme Reality. In other contexts, the term may also be applied to Mahālakṣmī, Chaturmukha Brahmā, or even liberated Jīvas in a qualified sense, according to the degree of fullness or excellence being described.

Parabrahman

The Supreme Brahman, an unambiguous designation for Bhagavān Viṣṇu. The term is used to distinguish the Supreme Lord from other entities that may occasionally be referred to as “Brahman” in a secondary or contextual sense.

Here is the next set, edited for clarity, consistency, and style to match the previous glossary entries.

Tapasya

Austerity or disciplined self-restraint undertaken for spiritual growth. It may refer to practices such as fasting, regulation of food and sleep, control of the senses, and other forms of physical and mental discipline. In another sense, Tapasya also denotes deep reflection and sustained intellectual inquiry undertaken to discover and realize the truth.

Viśvarūpa

The all-encompassing cosmic form of the Lord. The vision of the Viśvarūpa reveals the Lord’s presence within all beings and His sovereignty, sustenance, and control over the entire universe.

Karma

Action in general, and more specifically, action performed in accordance with one’s prescribed duties. In a deeper sense, Karma refers to the performance of the right action with proper understanding of its context, method, and intended goal.

Dharma

That which upholds, sustains, and harmonizes the universe. Broadly, Dharma includes principles, conduct, and actions that promote order, righteousness, and the welfare of worthy beings. In practical terms, it often refers to the duties and obligations prescribed by the texts.

Bhakti

Steadfast devotion and loving dedication to the Supreme Being. Bhakti is founded upon true knowledge of the Lord and expresses itself as unwavering reverence, attachment, and service directed toward Him.

Viveka

The faculty of discernment or discrimination. It is the ability to distinguish between truth and error, right and wrong, beneficial and harmful, eternal and transient, and thereby make sound judgments in thought and action.

Anubhava

Direct inner experience or immediate self-awareness. It refers to the firsthand knowledge of one’s own internal states, such as happiness, sorrow, knowledge, ignorance, desire, or cognition, which are known directly and do not require external means of verification.

Svarūpa

The intrinsic and essential nature of an entity. Svarūpa is that which makes a thing what it truly is and remains unchanged despite other incidental changes. In the Madhva tradition, every entity, including each individual Jīvātman and the Paramātman, possesses a unique and distinct Svarūpa that is eternal, immutable, and irreducible to any other being.

Pure class. His authority of Sri Madhvacharya's philosophy coupled with his great 'vinaya' and humility as a person is very rare and hence is truly a role model for anyone - young and old alike

I love the idea that everyone's moksha is different. It is the inner bliss that one is capable of. A cup's capacity will be lesser than a pitcher.

I was eagerly waiting for the subsequent parts. Excellent dialogue!

Extraordinary presentation!

Taratamya is not discrimination. It is hierarchy.

Sriman srinidhi's
Explanation of good (.can we put it as positive) and negative
qualities .values  with respect  to narayana  has given little  more  clarity. As is explained by madhwachaaya.
Thanks for a clear explanation.

Please put a link to part 1 as well

Good description. Membership benefits!! Let me know

Where is 3rd part?

In madhwa philosophy the meaning of. Tharathamya. Is. Heiroarchy. That is. Postion of. Individuals. Pada

Lord Krishna is considered a Purna Avatar (complete incarnation) possessing all 16 Kalas (divine attributes or arts), while Lord Rama is traditionally described as possessing 12 to 14 Kalas as a human-form incarnation (Maryada Purushottama

You got the thumbnail wrong.
Ok....It's corrected now 😊...

30:00 madhvacharyas philosophy summarized

Dwaitha. Thathwa. Para Thathwa  recorded in. ,,15 Th. Chapter of. Geetha. Upadesha. Is. Eternal

vyasa was born as a result when parashara felt momnt was auspicious for conception. How can you compare his birth with Rama?   Also many scholars say Lord Krishna is considered a Purna Avatar (complete incarnation) possessing all 16 Kalas (divine attributes or arts), while Lord Rama is traditionally described as possessing 12 to 14 Kalas as a human-form incarnation (Maryada Purushottama

Would be nice to have a Advaita and Dvaita juxtaposed against each other podcast where you can invite a scholar like Shatavadhini Lalithadhithya Ganavaram to speak on behalf of Advaita

Ultimate study of. Philosophy is. For. ANANDA.  When a person is. Thirsty by. Taking. Coconut water. Experiencing. Happiness. Is. Not.  Ananda.  Ananda experienced. Do. Not. Require. Food. Help from the. Adhyathmic. Society for his. Existance.   Dhyana. Experiance will not be revealed by. Persons. Experiance. Which is. Ultimate.  As per. Geetha.  Bahunaam. Janma. Namanthee. Gjanavan. Mom. Prapadyathe. Geetha

There is. No. Tharathamya. Difference. Among. Avathra. Of. Paramathma.  As well as  regarding. Gunas.  I e. Kalaynagunas.

Part 1 link?