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.
The Brihadaranyaka Upanishad is one of the Principal Upanishads and one of the first Upanishadic scriptures of Hinduism. A key scripture to various schools of Hinduism, the Brihadaranyaka Upanisad is tenth in the Muktikā or "canon of 108 Upanishads".
The Chandogya Upanishad is a Sanskrit text embedded in the Chandogya Brahmana of the Sama Veda of Hinduism. It is one of the oldest Upanishads. It lists as number 9 in the Muktika canon of 108 Upanishads.
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.
Shandilya was the Rishi and was the progenitor of the Śāṇḍilya gotra. The name derives from the Sanskrit words Śaṇ, and Dilam (Moon), thus meaning Full Moon, therefore implying Śhāṇḍilya had great devotion towards the Moon God. His descendants have a matrilineal descent from the Chandravamsha.
Paramananda is a compound Sanskrit word composed of two words, Parama and Ānanda. Parma is usually taken to mean the Highest, the utmost or the most excellent, but actually means - "beyond". And Ānanda, which means, happiness and bliss and most often used to refer to joy though it does not exactly mean these because the original meaning implies permanence rather than just a momentary surge of delight or happiness; it also suggests a deep-seated spiritual emotion that is solidly entrenched. The Upanishadic Seers have used the word, Ānanda, to denote Brahman, the limitless, formless, infinite, indestructible, sole eternal Supreme Being or Sole Reality, to mean, Brahmanmayah, i.e. full of Brahman.
Satyakāma Jābāla also known as Satyakāma Jābāli is a boy, and later a Vedic sage, who first appears in the fourth prapāṭhaka/chapter of the ancient Vedic text, the Chhāndogya Upanishad.
Tajjalān is one of the few enigmatic methods in Hinduism employed by the Upanishadic seers to describe Reality or Brahman. It is a cosmological approach to the problem of Reality in the context of creation etc.
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.
Viraja is a word in the Sanskrit language, which indicates sovereignty, excellence, or splendour. Viraja is the mythical primeval being associated with creation who is often personified as the secondary creator.
Dhi is a Sanskrit word meaning 'understanding', 'reflection', 'religious thought', 'mind', 'design', 'intelligence', 'opinion', 'meditation', 'imagination', 'notion', and 'intellect'. This word is directly connected with the word Vāc, meaning Speech, derived from Vac meaning, 'to speak'. Dhi is the voiced Vāc or 'Speech', it is the thought-mind or intellect. Dhi also means 'to hold' or 'to place', and indicates the activity of the intellect.
Bhuman (Sanskrit:भूमन) means fullness or abundance; It is a synonym of Brahman. The word, Bhuman, is derived from the word, Bahu, meaning much or many, with the suffix – imam, added after it by dropping – i, to impart the sense of the abstract noun. This word refers directly to the Supreme Self who is superior to Prana though Prana is Bhuman because of proximity where the vow of Prana, consisting in transcending all other thing is alluded to.
Taijasa, which means endowed with light, is one of the many different levels of existence which the Jiva experiences due to the activity of Maya; it is the second of the three stages of consciousness that are part of the individual order of the Jiva. The three stages of consciousness are – 1) Vishva or Vaisvanara or the waking stage characterized by the individual gross body or sthula-sarira, 2) Taijasa or the dream consciousness which has the subtle body or suksma-sarira as its object, and 3) Prajna or the deep sleep consciousness which is the unified undifferentiated consciousness or prajanaaghana and the characteristic of the blissful causal body, the ultimate experience of Brahman.
Prajña or Pragya as प्रज्ञा, प्राज्ञ and प्राज्ञा is used to refer to the highest and purest form of wisdom, intelligence and understanding. Pragya is the state of wisdom which is higher than the knowledge obtained by reasoning and inference.
Anavrtti is a Vedic term which means – non-return to a body, final emancipation. This word refers to the Jivanmukta.
Dahara-vidya or 'the knowledge of Brahman within', is mentioned in the Chandogya Upanishad and the Taittiriya Upanishad. In this Upasana the sadhaka concentrates on Brahman in the cave of the heart. It is one of the thirty-two vidyas of the Upanishads taught in Vedanta, in which vidya Brahman is perceived as the imperceptible ether within the heart. This vidya occurs in the 8th Chapter of the Chandogya Upanishad. where it is taught that the abode of Brahman is the small lotus that is here in this city of Brahman, what is there in the small space within the lotus is to be searched out. This vidya explains the identity of the external and the internal, the objective and the subjective, the macrocosmic and the microcosmic, the universal and the individual, Brahman and the Atman.
Madhu-vidya is described in the Brihadaranyaka Upanishad II.v.1-19, and in the Chandogya Upanishad III 1-5. Madhu-vidya or 'Honey-knowledge' is that of the supreme Bliss of the Self; it is an important Vedic teaching. This knowledge is meant to be communicated by the teacher to the disciple, by father to the son – who is worthy and inwardly ready. Indra taught Madhu-vidya to Rishi Dadhichi with a warning that it should not be communicated to anyone else.
Nāmarūpa-vyākaraṇa, in Hindu philosophy, refers to the process of evolution of differentiation into names and forms i.e. to the unfolding of the primal state into the manifest world prior to which unfolding there was nothing that existed; it refers to the conditioned reality.
Adhyatma Upanishad or Adhyatmopanishad is one of the 108 Upanishadic Hindu scriptures, written in Sanskrit. It is one of the 19 Upanishads under the Shukla Yajurveda or White Yajurveda. It is classified as a Samanya (non-sectarian) Upanishad. It is also known as Ṭurīyāṭīṭa Avaḍhūṭa Upanishaḍ. The Upanishad expounds on the nature of Brahman.
The Subala Upanishad, also called Subalopanishad (सुबालोपनिषत्), is an Upanishad written in Sanskrit. It is attached to the Shukla Yajurveda, and classified as one of the Samanya Upanishads of Hinduism.
