Paramatman or Paramātmā is the Absolute Atman, or supreme Self, in various philosophies such as the Vedanta and Yoga schools in Hindu theology, as well as other Indian religions like Sikhism. Paramatman is the "Primordial Self" or the "Self Beyond" who is spiritually identical with the absolute and ultimate reality. Selflessness is the attribute of Paramatman, where all personality/individuality vanishes.
A jīvanmukta, literally meaning 'liberated while living', is a person who, in the Vedānta philosophy, has gained complete self-knowledge and self-realisation and attained kaivalya (enlightenment) or moksha (liberation), thus is liberated while living and not yet died. The state is the aim of moksha in Vedānta, Yoga and other schools of Hinduism, and it is referred to as jīvanmukti.
The Vivekachudamani is a philosophical treatise within the Advaita Vedanta tradition of Hinduism, traditionally attributed to Adi Shankara of the eighth century, though this attribution has been questioned and mostly rejected by scholarship. It is in the form of a poem in the Shardula Vikridita metre.
A kosha, usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. There are five koshas, and they are often visualised as the layers of an onion in the subtle body. The Tvam ("Thou") padartha of the MahavakyaTat Tvam Asi is determined by the analysis of Panchakoshas that are not the atman. Panchakoshas are discussed in the Brahmanandavalli Chapter of Taittiriya Upanishad which is a part of the Taittiriya Samhita of the Krishna Yajur Veda and in which particular chapter is discussed ways and means to achieve Brahman. It gives a detailed description of the dimensions of human personality or the dimensions of the Self.
Adi Shankara, a Hindu philosopher of the Advaita Vedanta school, composed a number of commentarial works. Due to his later influence, a large body of works that is central to the Advaita Vedanta interpretation of the Prasthanatrayi, the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras, is also attributed to him. While his own works mainly consist of commentaries, the later works summarize various doctrines of the Advaita Vedanta tradition, including doctrines that diverge from those of Adi Shankara.
Anātman in Sanskrit means that "which is different from atman" or "non-self". In Hinduism, the former definition is found in some texts, while in Buddhism, anātman or anattā means non-self.
Non-difference is the nearest English translation of the Sanskrit word abheda, meaning non-existence of difference. In Vedanta philosophy this word plays a vital role in explaining the indicatory mark in respect of the unity of the individual self with the Infinite or Brahman.
Avyakta, meaning "not manifest", "devoid of form" etc., is the word ordinarily used to denote Prakrti on account of subtleness of its nature and is also used to denote Brahman, which is the subtlest of all and who by virtue of that subtlety is the ultimate support (asraya) of Prakrti. Avyakta as a category along with Mahat and Purusa plays an important role in the later Samkhya philosophy even though the Bhagavad Gita III.42 retaining the psychological categories altogether drops out the Mahat and the Avyakta (Unmanifest), the two objective categories.
According to Sarira Traya, the Doctrine of the Three bodies in Hinduism, the human being is composed of three shariras or "bodies" emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five koshas (sheaths), which cover the atman. The Three Bodies Doctrine is an essential doctrine in Indian philosophy and religion, especially Yoga, Advaita Vedanta, Tantra and Shaivism.
Chaitanya refers variously to 'awareness', 'consciousness', 'Conscious Self', 'intelligence' or 'Pure Consciousness'. It can also mean energy or enthusiasm. The meaning of name Chaitanya also stands for "State of Conscious Energy".
Ishvaratva in Sanskrit language is an abstract noun meaning 'godhood', it also means divinity.
In Advaita Vedanta and Jnana Yoga Nididhyasana is profound and repeated meditation on the mahavakyas, great Upanishadic statements such as "That art Thou", to realize the identity of Atman and Brahman. It is the fourth step in the training of a sisya (disciple), consisting of preparatory practices, listening to the teachings as contained in the sruti, reflection on the teachings, and nididhyasana.
Jivatva means – the state of life or the state of the individual soul. Jivatva is the state of life of the Jiva, the living entity, which is a particular manifestation of Atman, the embodied being limited to psycho-physical states, and the source of avidya that suffers (repeated) transmigration as result of its actions. Until ignorance ceases the Jiva remains caught in experience of the results of actions bringing merit and demerit, and in the state of individuality (jivatva), and so long as the connection with the intellect as conditioning adjunct lasts, so long the individuality and transmigration of soul lasts.
The Samkhya school of philosophy, which follows Prakṛti Parinama-vada, describes the origination and evolution of universe through its theory of Satkāryavāda which is the theory of causation. According to this theory, the manifested effect is pre-existent in the cause; and the original material cause of everything that is perceived is Prakriti. When Prakriti is not in proximity with immutable Purusha, the conscious ability (chiti-shakti), the three modes of prakriti are in equipoise and prakriti is an unmanifest potential. When the conscious ability and the objective ability interact the three modes of the objective nature become disturbed and enter a state of flux giving rise to diverse manifest appearance.
The Sanskrit term, Sāmānādhikaraṇyam (Sanskrit:सामानाधिकरण्यम्), generally refers to – 'identical denotation', 'common substratum' or 'unity of substratum'.
Vipratā is derived from the word vipra which means a person of Brahmin caste .'
Viśayah primarily means – 'the sphere of influence or activity', and also refers to – 'dominion', 'kingdom', 'territory', 'country', 'abode', 'lands' etc., but in Hindu philosophy, it has been used to indicate 'the subject matter', 'the sense-objects', 'the subject of interpretation', 'the area or range of words' or 'the field of experience'. According to the Mimamsakas a complete adhikarana (अधिकरणम्) i.e. main, relation or connection, consists of viśayah (विषयः) - the subject or the matter to be explained, viśeya (विशय) or sanśeya (संशय) - the doubt or the question arising upon that matter, pūrvapakśa (पूर्वपक्ष) – the prima facie argument concerning it, uttarpakśa (उत्तर्पक्ष) or siddhanta (सिद्धान्त) – the answer or the demonstrated conclusion, and sangati (संगति) – pertinency or relevancy or the final conclusion. According to Srimad Bhagavatam (XI.ix.29), viśayah or the objects of sense enjoyment are to be found everywhere, as āhāra ('food'), nidrā ('sleep'), bhaya and maithuna.
Samādhāna or samādhānam is a Sanskrit noun derived from the word, samādhā (समाधा), and variously means – putting together, uniting, fixing the mind in abstract contemplation on the true nature of the soul, contemplate oneness, concentrated or formless meditation, commitment, intentness, steadiness, composure, peace of mind, complete concentration, clearing up of doubt or replying to the pūrvapakṣa, agreeing or promising, a leading incident, justification of a statement, proof, reconciliation or eagerness.
Punya (Sanskrit: पुण्य, romanized: puṇya, lit. 'virtue'), also rendered punyam is a concept in Hinduism with various definitions. It generally refers to virtue or merit, and the activities that allow one to acquire this attribute, in order to achieve liberation from samsara, the cycle of birth and death in the material world.
Ātma-bodha is a short Sanskrit text attributed to Adi Shankara of Advaita Vedanta school of Hindu philosophy. The text in sixty-eight verses describes the path to Self-knowledge or the awareness of Atman.
