||the thought "I am" as opposed to thoughts about objects, feelings etc. - idam vritti. See vritti.
||the making, kara ( kAra), of the utterance "I," aham ( aham) - this is the equivalent of what we would call the "ego" but specifically refers to the identification or attachment of our true Self with something else, usually the body or mind but can be much more specific e.g. I am a teacher, I am a woman. It is one of the "organs" of the mind in classical Advaita - see antakarana.
||not injuring anything (one of the yama-s).
||unity, oneness; in Advaita specifically the identity of Atman and brahman.
||the state of being a mighty lord, sovereignty, power; super-human power.
||a - no or not; jAti - creation; the principle that the world and everything in it, including these mind-body appearances were never created or 'brought into existence'. Most clearly stated by Gaudapada in his karika on the Mandukya Upanishad. jAta is the adjective, meaning born, brought into existence. The theory that there has never been any creation is called either ajAta vAda or ajAti vAda.
||(spiritual) ignorance. See jnana. An aj~nAnI is one who is not enlightened, i.e. still (spiritually) ignorant.
||the mental 'occurrence' which effectively causes enlightenment. This is the vRRitti (thought modification) in the form of (AkAra) the formless or undivided (akhaNDa).
||space, ether or sky; one of the five elements in the Upanishads, the subtle fluid supposed to pervade the universe. Associated with sound and hearing.
||not made or created, natural tendency; natural traits of some things or objects in creation, e.g. water flowing downwards.
||the fourth topic in gauDapAda's kArikA on the mANDUkya upaniShad - "On the Quenching of the firebrand." alAta is a firebrand or coal; shAnti is "peace."
||In the Sanskrit alphabet, describes a consonant that is sounded without any additional expelling of air. It means "with little breath." Specifically, it is used for those consonants on the 1 st and 3 rd rows of the main groups, namely k, ch, T, t, p and g, j, D, d, b.
||part or portion.
||unmanifest, formless, shapeless.
||without any beginning, often used to refer to 'ignorance'.
||"true" happiness; usually called "bliss" to differentiate it from the transient variety that always alternates with pain or misery. It is an aspect of our true nature and is often combined with the other elements of our real nature - sat and chit - into a single word, satchidananda. See sat, chit and satchidananda.
||the sheath made of bliss (one of the "five Coverings" that surround our true essence).
||eternal, without end.
||something other than spirit or soul (not Self or atman); perceptible world. See atman.
||without desire. See prArabdha.
||not able to be categorized; literally: unutterable, indescribable, not to be mentioned. Used to describe nature of reality etc.
||transient /transient or limited existence (mortality).
||sprout, shoot. (As opposed to bIja - seed. Seed is used as metaphor for cause; sprout for effect.)
||the sheath made of food, anna. (One of the "five Coverings" that surround our true essence).
||end, conclusion, death etc.
||used to refer to the overall "organ" of mind; the seat of thought and feeling. It derives from antar - within, interior - and karaNa, which means "instrument" or sense-organ (an alternative for indriya). It consists of a number of separate functions - see manas, buddhi, chitta and ahankara.
||essential to, internal, interior as opposed to bahira~Nga, external or worldly (in relation to spiritual disciplines).
||the soul, "internal ruler."