| English |
ITRANS |
Sanskrit |
Meaning |
| V |
|
|
|
|
vivarta vada |
vivarta vAda |
ivvtR vad |
the theory that the world
is only an apparent projection of Ishvara
(i.e. an illusion). |
viveka |
viveka |
ivvek |
discrimination; the
function of buddhi, having the ability
to differentiate between the unreal and
the real. See sadhana, chatushtaya sampatti. |
Vivekachudamani |
vivekachUDAmaNi |
ivvekcUfami[ |
the title of a book
attributed to Shankara. chUDAmaNi is the
name given to the jewel worn on top of
the head. An English version of the book
is called “The Crest Jewel of Discrimination.” |
vritti |
vRRitti |
v&iÄ |
in the context of Vedanta,
this means a mental disposition. In general,
it can mean a mode of conduct or behaviour,
character or disposition, business or profession
etc. See aham vritti and idam vritti. |
vyakhya |
vyAkhyA |
VyaOya |
(v) to explain in detail;
(n) explanation, gloss, comment. |
|
vyakhyata |
vyAkhyAta |
VyaOyat |
name given to the successors
of Shankara, who commented on his interpretations
and (often) gave other interpretations. |
vyakta |
vyakta |
Vy´ |
manifested, apparent,
visible, perceptible to the senses as opposed
to avyakta – transcendental. |
vyakti |
vyakti |
Vyi´ |
visible appearance or
manifestation; specific appearance, distinctness;
an individual (as opposed to jAti, the
genus). |
vyana |
vyAna |
Vyan |
one of the five “vital
airs,” concerned with the circulatory
system. More generally, alludes to the
discriminatory faculties, evaluating and
judging etc. |
vyanjana |
vya~njana |
VyÃn |
Sanskrit term for a
consonant, meaning a “decoration” (of
the basic vowel sound). |
vyapti
|
vyApti |
VyaiÝ |
inseparable presence
of one thing in another, invariable concomitance
(as in e.g. no smoke without fire). |
vyashti |
vyaShTi |
iv]ep |
the individual or “individuality” as
opposed to the totality, samaShTi. |
vyavahara (noun)
vyavaharika (adj.) |
vyavahAra
vyAvahArika
|
Vyvhar
Vyavhairk
|
the relative, practical,
or phenomenal world of appearances; the
normal world in which we live and which
we usually believe to be real; as opposed
to pAramArthika (reality) and prAtibhAsika
(illusory). See paramarthika and pratibhasika. |
| Y |
|
|
|
yagna |
yaj~na |
y} |
worship, devotion, sacrifice,
offering. |
|
yama |
yama |
ym |
restraint. Literally,
rein or bridle. There are five of these
forming the first step of Raja yoga – ahiMsA,
satyam, brahmacharya, asteya and aparigraha. |
yoga |
yoga |
yaeg |
literally “joining” or “attaching” (our
word “yoke” derives from this).
It is used generally to refer to any system
whose aim is to “join” our “individual
self” back to the “universal
Self.” The Yoga system pedantically
refers to that specified by Patanjali.
See bhakti, jnana, karma. |
yuga |
yuga |
yug |
one of the four ages
in the cycle of creation. See kalpa, kali
yuga. |
yugapat-srishti |
yugapatsRRiShTi |
yugpTs&iò |
instantaneous creation,
i.e. simultaneous with the perception of
it. yugapad means “together, at the
same time.” |
|
yukti |
yukti |
yui´
|
reasoning, argument, induction,
deduction (as opposed to intuition – anubhava).
|
