| English |
ITRANS |
Sanskrit |
Meaning |
| S |
|
|
|
| smriti |
smRRiti |
Sm&it |
refers to material "remembered" and subsequently written down. In practice, it refers to books of law (in the sense of guidance for living) which were written and based upon the knowledge in the Vedas, i.e. the so-called dharma-shAstras - Manu, Yajnavalkya, Parashara. In the context of nyaya prasthana, it is used to refer to just one of these books - the Bhagavad Gita. See pramana, nyaya prasthana, sruti. |
| sopadhika |
sopAdhika |
saepaixk |
nirupAdhika adhyAsa is superimposition as of the snake on the rope, as opposed to sopAdhika adhyAsa e.g. the sunrise, which is still seen even when the mistake is realized. |
| sparsha |
sparsha |
SpzR |
touch. |
| sphota |
sphoTa |
S)aeq |
sound (conceived as eternal, indivisible and creative) - the theory that the universe was brought into existence as a result of sound (c.f. 'in the beginning was the word'). |
| sri |
shrI |
ïI |
used as a title, c.f. "reverend," to signify an eminent person. May also be used in a similar manner to refer to revered objects or works of scripture, for example. |
| srimat |
shrImat |
ïImt! |
beautiful, charming, lovely. shrImatI is used as an honorific when addressing respected ladies in the same way as shrI above. |
| srishti |
sRRiShTi |
s&iò |
creation. |
| srishti-drishti-vada |
sRRiShTi dRRiShTivAda |
s&iò †iòvad |
the theory that the world is separate from ourselves, having been created (by God or big-bang) and evolving independently of ourselves, i.e. the "common sense" view of things. See also adhyasa, ajati, drishti-srishti-vada. |
| sthitaprajna |
sthitapraj~na |
iSwtà} |
meaning one "standing" (sthita) in "wisdom" (praj~na); a man of steadiness and calm, firm in judgment, contented. The name given by the Bhagavad Gita to one who is Self-realized. |
| sthula |
sthula |
Swul |
large, thick, coarse, dense. sthUla sharIra is the gross body. |
| sukha |
sukha |
suo |
(adj) comfortable, happy, prosperous etc; (noun) comfort, pleasure, happiness. |
| sukshma |
sUkShma |
sUúm |
subtle, as in the subtle body - sUkShma sharIra. |
| sushupti |
suShupti |
su;uiÝ |
the deep-sleep state of consciousness. The "sleeper ego" is called praj~na. See also, jagrat, svapna, turiya. |
| sva |
sva |
Sv |
one's own. |
| svabhava |
svabhAva |
SvÉav |
one's natural disposition. (adj. svAbhAvika - arising from its own nature; ; like the intrinsic properties of things. e.g. heat is the intrinsic nature of fire. |
| svadharma |
svadharma |
SvxmR |
one's own dharma. See dharma. |
| svadhyaya |
svAdhyAya |
SvaXyay |
self-study or more specifically studying the scriptures, literally reciting the Vedas in a low voice to oneself. One of the five niyama-s in Raja yoga. |
| svagata |
svagata |
Svgt |
belonging to oneself. |
| svapna |
svapna |
Svß |
the dream state of consciousness. The "dreamer ego" is called taijasa. See also, jagrat, sushupti, turiya. |
| svara |
svara |
Svr |
Sanskrit term for a vowel, literally meaning "sound"; sounded for 1 mAtrA or measure. |
| svarga |
svarga |
SvgR |
heaven. |
| svarupa |
svarUpa |
Svêp |
one's own character or nature (rUpa means 'form'); e.g., svarUpAnanda - one's own Ananda (limitless bliss). |
| svatantra |
svatantra |
SvtÙ |
independent, self-willed, free. (Also svAtantrya - following one's own free will or choice). (Opposite - paratantra.) |
| svata-pramanya-vada |
svataH prAmANyavAda |
Svt> àama{yvad |
the theory of the "self-validity of knowledge," i.e. accepting a given explanation, if reasonable, until something better comes along. (c.f. Occam's razor) |
| svayam |
svayam |
Svym! |
of or by oneself. |
| svecha |
svechChA |
SveCDa |
free will. |
| swami |
svAmin svAmi |
Svaimn! Svaim |
a spiritual preceptor Brahman or Pandit (used as a title at the end of names |
