||literally "proceeding from one to another"; "guru paramparA" refers to the tradition of guru - disciple passing on wisdom through the ages. See also sampradaya.
||dependent on or subject to another (opposite svatantra).
||relating to the desires of others - see prarabdha.
||speech, discourse, words; an explanatory rule or general definition; a rule or maxim which teaches the proper interpretation or application of other rules. (e.g. vedAnta paribhAshA of dharmarAja adhvarindra).
||cut-off, divided, detached, confined, limited, circumscribed.
||literally "change, transformation into"; encountered in the context of a material cause in which the effect is a transformation from its cause as opposed to simply distinguishable from, e.g. butter made from milk as opposed to cloth made from cotton.
||the doctrine of evolution as proposed by sAMkhya philosophy.
||completely filled or covered with; accomplished, perfect, whole, complete.
||remote, mysterious, invisible, hidden (also pArokShya); opposite of pratyakSha.
||seeing; the second of the four stages of sound production. Could be translated as "visualization," from the verb pash, meaning "to see."
||hell. (Also naraka.)
||philosopher, author of the "Yoga Sutras" and responsible for aShTA~Nga or rAja yoga.
||fruit; often used in the context of the consequences that necessarily follow as a result of action. See karma phala. It is also used in respect of the emotional benefits of self-knowledge - j~nAna phala or jIvanmukta.
||a lengthened vowel in Sanskrit (sounded for 3 or more mAtrA-s or measures).
||founder of an offshoot ot the purva mImAmsa school of philosophy.
||most important or essential part of anything; primary matter or nature; supreme or universal soul; equals prakRRiti and is the cause of the universe according to sAMkyha.
||(verb) to know or understand, find out, perceive or learn; (noun) wisdom, intelligence, knowledge. Not to be confused with prAj~na below.
||the "deep sleep ego" in the deep sleep state of consciousness, suShupti. Literally, "wise, clever" (adj.) or "a wise man" or "intelligence dependent on individuality." See also visva, taijasa.
||subject, topic, treatise etc. but especially opening chapter or prologue.
||this is the term used to refer to authoritative commentaries on the scripture but which are not part of the prasthAna traya. It is frequently used in respect of the works attributed to Shankara such as upadesha sAhasrI, vivekachUDAmaNi etc. The word grantha literally means "tying or stringing together" though can itself mean composition or treatise.
||literally the original or natural form or condition of anything; generally used to refer to what we would call "nature."
||a methodology of teaching; literally a chapter (esp. the introductory chapter of a work).
||dissolution, destruction, annihilation, especially relating to the destruction of the universe at the end of a kalpa. See kalpa.
||true knowledge, basis or foundation.
||valid means for acquiring knowledge. There are 6 of these in Vedanta: - perception (pratyakSha), inference (anumAna), scriptural or verbal testimony (shabda or Agama shruti), analogy (upamAna), presumption (arthApatti) and non-apprehension (anupalabdhi). The first three are the major ones referred to by Shankara.
||the subject of knowledge obtained via a pramANa; authority, one who has a correct notion or idea.
||the object of knowledge obtained via a pramANa; also "thing to be proven" or "topic to be discussed."