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Glossary of Sanskrit Terms

Nagara - a town or city.
Nagara-sankirtana - act of singing religious songs in procession through a city or village.
Naimittika-dharma - the temporary or circumstantial function of an object or conscious being; that which relates to one’s acquired nature; circumstantial duty or religion.
Naimittika-karma - occasional religious duties induced by specific circumstances.
Naimittika-sukrti - pious actions which bear temporary results; pious actions leading to material enjoyment, opulence, acquisition of knowledge, and mystic powers.
Naisthika-brahmacari - one who accepts a life-long vow of celibacy.
Naitika - that which is related to morality and ethics (see niti).
Nama - the holy name of Krsna, chanted by bhaktas as the main limb of the practice of sadhana-bhakti.
Nama-bhajana - the practice of chanting the holy name softly to oneself on tulasi beads.
Namabhasa - a semblance of the holy name. The stage of chanting in which one is becoming cleared of sins and offenses but has not yet attained pure chanting.
Nama-aparadha - offensive chanting of the holy name, or chanting of the holy name which is subject to the ten kinds of nama-aparadha.
Nama-rasa - transcendental taste which comes from chanting the holy name.
Nama-sankirtana - the practice of chanting the holy name of Krsna, especially congregational chanting.
Namaskara - offering obeisance, or the act of offering adoration, praise, or reverence. Obeisance to Sri Bhagavan is of four types: (1) abhivadana, salutation or bowing; (2) astanga, prostrated obeisance performed with eight parts of the body (two hands, two feet, two knees, the chest, and the forehead); (3) pancanga, obeisance performed with five parts of the body (two knees, two arms, and the forehead); and (4) kara-sira-samyoga, obeisance by joining the hands to the head and bowing.
Nami - Sri Bhagavan; the person addressed by the name.
Namaz - a system of Muslim prayer
Nara-matram - refer to all human beings, regardless of caste, creed, or material designation.
Narayana - an expansion of Krsna. The opulent Lord of Vaikuntha.
Navadha-bhakti - nine primary types of bhakti: sravanam, kirtanam, visnu-smaranam, pada-sevanam, arcanam, vandanam, dasyam, sakhyam, and atma-nivedanam - hearing, chanting, and remembering the glories of Krsna, serving His lotus feet, worshiping Him, praying to Him, carrying out His orders in the mood of a servant, making friends with Him, and offering one’s very self to Him (see under the individual headings for more information on each of these).
Nimitta - a cause, reason, motive, instrument, or agent.
Nirapeksa - a Vaisnava who is detached from all material enjoyment and the designations associated with varnasrama; literally means independent, or one who is without needs.
Nirbheda - undifferentiated; that which is devoid of distinguishing characteristics or qualities; often used as an adjective to describe the impersonal brahma.
Nirbheda-brahma-jnani - one who seeks to attain the impersonal brahma through the process of monistic knowledge.
Nirguna - free from the influence of the material qualities of goodness, passion, and ignorance. In relationship to Sri Krsna, this implies that He is endowed with transcendental qualities.
Nirvana - extinction, disappearance, dissolution; final emancipation from matter and re-union with the Supreme Spirit; Mayavada conception - absolute extinction or annihilation of individual existence.
Nisanta-lila - Krsna’s daily pastimes are divided into eight periods. Nisanta-lila takes place at the end of night just prior to dawn (see asta-kaliya-lila).
Nisarga - the acquired nature of a thing; that nature which is acquired through long association or identification; the distorted nature of a thing.
Nistha - firm faith; steadiness in one’s devotional practices. This is the fourth stage in the development of the creeper of bhakti. Nistha occurs after the elimination of the major portion of one’s anarthas.
Niti - moral science, ethics, social morality, moral conduct or behavior; political wisdom or science.
Nitya - eternal; invariable; daily; that which has no beginning and no end.
Nitya-dharma - the eternal characteristic function of a thing, or that which relates to its eternal constitutional function.
Nitya-karma - daily obligatory religious duties.
Nitya-satya - eternal truth or reality.
Nitya-sukrti - pious deeds which bear eternal results; pious deeds which foster the eternal function of bhakti, such as the association of bhaktas and contact with acts of devotion.
Nitya-tattva - eternal truth, reality or philosophical principle.
Nivrtti-marga - the path of detachment or abstinence from material fruitive action and ritualistic religion.
Nyaya - the philosophy dealing with a logical analysis of reality, also known as nyaya-darsana. This system of philosophy was founded by Maharsi Gautama (see Gautama in the Glossary of Names). The nyaya-darsana accepts sixteen principles: 1) pramana (evidence; the means to obtain factual knowledge), 2) prameya (that which is to be ascertained by real knowledge), 3) samsaya (doubt about the point to be discussed), 4) prayojana (a motive for discussing the point in question), 5) drstanta (citing instances or examples), 6) siddhanta (demonstrated conclusion of an argument), 7) avayava (component parts of a logical argument or syllogism), 8) tarka (persuasive reasoning), 9) nirnaya (deduction, conclusion, or application of a conclusive argument), 10) vada (thesis, proposition, or argument), 11) jalpa (striking disputation or reply to defeat the argument of the opposition), 12) vitansa (destructive criticism; idle carping at the assertions of another without attempting to prove the opposite side of the question) 13) hetv-abhasa (fallacy; the mere appearance of a reason), 14) chala (deceitful disputation; perverting the sense of the opposing party’s words), 15) jati (logic based merely on false similarity or dissimilarity), and 16) nigraha-sthana (a weak point in an argument or fault in a syllogism).
According to nyaya-darsana, misery is of nineteen types: the material body, the six senses including the mind, the six objects of the senses, and the six transformations - birth, growth, production, maintenance, dwindling, and death. In addition to these, happiness is considered as the twentieth form of misery because it is simply a transformed state of distress. The naiyayikas, adherents of the nyaya-darsana, accept four types of evidence: pratyaksa (direct perception), anumana (inference), upamana (comparison), and sabda (the authority of the Vedas).
The nyaya-darsana accepts the existence of eternal infinitesimal particles known as paramanu. These, they claim, are the fundamental ingredients from which the creation has sprung. But in order for the creation to take place, there is need of an administrator who is known as Isvara, Sri Bhagavan. Bhagavan creates the world by setting the atomic particles in motion. Like these atomic particles, Isvara is eternal and without beginning. Although the naiyayikas accept the existence of Isvara, they do not believe that He personally carries out the creation. He is merely the primeval cause. By His desire, the atoms are set into motion whereupon they create all the subtle and gross elements from which the creation comes about. According to the nyaya-darsana, the jivas are innumerable, eternal, and without beginning. The naiyayikas do not think that the jivas are of the nature of consciousness, but that they are only substantive entities which may be associated with intellectual, volitional, or emotional qualities as a result of a proper combination of causes and conditions. The nyaya-darsana advocates that the jiva and Isvara are two entirely separate truths. The jiva’s material existence is due to karma. The creation occurs under the influence of karma, and within the creation the jivas suffer the reactions of their karma. Isvara’s sole function is to set the creation in motion and to reward the results of karma.
The naiyayikas say that the jiva can attain liberation from material existence through philosophical knowledge of the sixteen principles. They define mukti as complete cessation of material misery. There is no factual happiness in mukti. In this liberated condition the jiva is as if unconscious.
Nyaya-sastra - the sastras dealing with a logical analysis of reality. The precepts of nyaya are mostly explained through analogies drawn from an analysis of common objects such as a clay pot (ghata) and a piece of cloth (pata), so these words are repeatedly encountered in discussions of nyaya.

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Pada-sevanam - literally means to serve the feet. However, the question arises as to how a sadhaka can serve the feet of the Lord. Therefore in his Krama-sandarbha commentary on Srimad-Bhagavatam, Jiva Gosvami has defined pada-sevanam as follows: pada-sevayam pada sabdo bhakty eva nirdista tata sevayam sadaratvam vidhiyate - “In the term pada-seva the word pada refers only to bhakti. The word seva indicates that this bhakti, or service, should be done with great love and respect.” To take darsana of the Deity, to touch the Deity, to do parikrama of the Deity, to follow the Deity in a procession, to visit the Lord’s temples or holy places such as the Ganga, Purusottama-ksetra, Dvaraka, and Mathura; to observe festivals, and to serve the Vaisnavas and tulasi are all included in pada-sevanam. This is one of the nine primary angas of bhakti.
Panca-mahapapa - killing a brahmana, drinking intoxicating liquors, theft, committing adultary with the wife of sri-guru and associating with anyone guilty of these crimes.
Pancopasana - worship of the five deities - Surya, Ganesa, Sakti, Siva, and Visnu.
Pansita - Pansa means ‘the intelligence of one who is enlightened by knowledge of the sastra’, and the word pansita refers to one who has such intelligence.
Papa - sin.
Parabrahma - the Supreme brahma, the source of the brahma effulgence, Sri Bhagavan.
Parak-vrtti - the tendency to be focused outward toward the external world or toward the senses and sense objects.
Paralaukika - concerning the next world; extra-mundane; spiritual.
Parama-dharma - the supreme or ultimate function of the jiva.
Parama-guru - grand-spiritual master; the guru of one’s guru.
Paramahamsa - the fourth and final stage of sannyasa, which has been referred to as niskriya (freedom from all material obligations) in Srimad-Bhagavatam (3.12.43). In his commentary on this sloka, Srila Visvanatha Cakravarti Thakura has defined niskriya as praptatattva, realization of the Supreme Absolute Truth.
Paramartha - the highest truth; spiritual knowledge; the highest object of attainment.
Paramarthika - that which relates to the supreme spiritual truth or ultimate reality; real, essential, true; that which relates to a higher object.
Paramatma - the Supersoul situated in the hearts of all living entities as the witness and source of remembrance, knowledge, and forgetfulness.
Paramatma-pravrtti - the tendency of the jiva to seek Krsna in the heart, who is known as Paramatma.
Para-sakti - Sri Bhagavan’s superior potency which has three divisions: cit, tatastha, and maya.
Paravyoma - means ‘the spiritual sky’. Generally this refers to the region of the spiritual sky where the Vaikuntha planets reside.
Patha-sala - literally means a school in which four subjects (patha) are taught. These four subjects refer to the study of the four Vedas or the four subjects - Sanskrit grammar, rhetoric, logic, and philosophy.
Phalgu-vairagya - futile renunciation; renunciation which is unfavorable to bhakti. This is defined in Bhakti-rasamrta-sindhu (1.2.256): “When people who desire liberation give up objects which are related to Krsna, considering them to be material, their renunciation is known as phalgu-vairagya.” Srila Jiva Gosvami has explained in his commentary that this especially refers to giving up prasada, or remnants of food and other articles offered to Him. This giving up of prasada is of two types: never requesting Krsna’s prasada, and refusing it when it comes unsolicited. The second one in particular is considered to be an offense and therefore unfavorable to bhakti.
Pinsa - riceballs or flour cake offered to the Pitris, or deceased ancestors; a sraddha oblation.
Prabhu - master or Lord.
Prabhu-tattva - the fundamental truth concerning Bhagavan, who is the master of the living entities and of material nature. This is one of the aspects of sambandha-jnana.
Pradesika - regional, territorial, provincial. This comes from the word pradesa, a province. When it is used in reference to particular statements of the Vedas, it means that which is limited to a particular context, or that which defines only a partial aspect of a concept. This is in contrast to mahavakyas which are statements defining the underlying essence of the entire Vedas (see mahavakya in this Glossary).
Prahara - a day is divided into eight periods known as prahara, each roughly three hours in duration.
Prakasa - a particular type of manifestation of Bhagavan. When a single form is manifest in many places simultaneously and each of these forms is identical in terms of bodily features, qualities, and pastimes, such a manifestation is called prakasa.
Prakrta-bhakta - an unrefined or undeveloped bhakta. This is a term which refers to the kanistha, or neophyte bhakta‚ who worships the Deity with faith but who renders no service to the Krsna’s bhaktas.
Prakrti - (1) nature, the material world, the power that creates and regulates the world. (2) matter as opposed to purusa, spirit. (3) the primordial female energy, a woman or womankind.
Prakrti Devi - the goddess of nature.
Prana-natha - literally means the Lord of one’s life, but it carries the sense of one who is infinitely more dear than life itself.
Prani - a living or sentient being. Prani comes from the word prana which means the breath of life or vital air. That which is living, breathing, or possessed of vital air is called prani.
Prapatti - surrender or submission to Sri Bhagavan.
Prarabdha-karma - the results of previous activities which have already begun to bear fruit.
Prasada - literally means mercy; especially refers to the remnants of food offered to the Deity; may also refer to the remnants of other articles offered to the Deity such as incense, flowers, garlands, and clothing.
Pratibimba-bhakti-abhasa - a reflective semblance of bhakti. This refers to those who adopt the practices of bhakti with a desire for material enjoyment and especially liberation. Because these people have no faith in Krsna and no desire to please Him, their semblance of bhakti is of the nature of an image which is disconnected from its object, and is therefore compared to a reflection.
Pratyak-vrtti - the tendency to be focused inward toward the soul.
Pravrtti-marga - the path of fruitive action or ritualistic religion which yields material piety and the facility to enjoy this material world.
Prayojana - a goal or object of attainment. In terms of bhakti, this refers to the ultimate goal, krsna-prema.
Prema - (1) love for Krsna which is extremely concentrated, which completely melts the heart, and which gives rise to a deep sense of mamata or possessiveness in relation to the Lord (this is the general definition of prema given in Bhakti-rasamrta-sindhu, 1.4.1). (2) When rati becomes firmly rooted and unchecked by any obstacle it is known as prema. When some cause arises that could conceivably ruin the relationship between the lover and beloved and yet their bond remains completely unaffected, such an intimate loving relationship is known as prema. When prema is augmented, it is gradually transformed into sneha, mana, pranaya, raga, anuraga, and bhava. (Ujjvala-nilamani, 14. 59, 63).
Prema-bhakti - a stage of bhakti which is characterised by the appearance of prema (see above); the perfectional stage of devotion; the eighth and fully blossomed state of the bhakti-lata.
Prema-dharma - the religion which has as its goal the attainment of unalloyed love for Sri Krsna.
Premadhikara - eligibility for the unalloyed loving service of Sri Bhagavan.
Priti - love for Krsna which is also known as prema or bhakti. Jiva Gosvami has defined priti in Priti-sandarbha (Anuccheda 65): tasya hladinya eva kapi sarvanandatisayini vrttir-nityam bhakta-vrndesv eva niksipyamana bhagavat-prityakhyaya varttate - “When the eternal pleasure-giving faculty of the hladini potency, which alone has the power to bring supreme delight to Krsna, manifests in the bhakta’s heart, it is known as bhagavat-priti, or love for Bhagavan.” The symptom of this priti is an uninterrupted desire to please the object of priti, Sri Krsna.
Prthak - distinct; different.
Puranas - the eighteen historical supplements to the Vedas.
Purna-Brahma - the complete brahma who is the Supreme Personality of Godhead, Bhagavan. Bhagavan is purna, the complete reality. Brahma, because it is the bodily effulgence of Bhagavan, is an aspect of that reality.
Purna-cetana - possessing full consciousness; Sri Bhagavan.
Purna-sakti - complete potency.
Purna-vikasita-cetana - fully blossomed consciousness. This refers to the bhava-bhaktas, or those who have awakened deep attachment and love for Bhagavan.
Purusa - (1) the primeval being as the soul and original source of the universe, the Supreme Being or Soul of the universe. (2) the animating principle in living beings, the soul, spirit as opposed to prakrti, or matter. (3) a male or mankind.
Purusartha - the goals of human attainment. In the Vedic sastras these are classified into four categories: dharma, religious duty; artha, acquisition of wealth; kama, satisfaction of material desires; and moksa, liberation from material existence. Beyond all of these is the development of unalloyed love for the Supreme Lord, who is the embodiment of spiritual bliss and transcendental rasa. This is known as parama-purusartha, the supreme object of attainment.
Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider. Because in his book, Maharsi Jaimini has established the correct interpretation of the Vedic statements and how they may be decided through logical analysis, this book is known as mimamsa-grantha. The Vedas have two divisions: purva-kansa (the first part), dealing with Vedic karma; and uttara-kansa (the latter part), dealing with the Upanisads or Vedanta. Since Jaimini’s book deals with an analysis of the first part of the Vedas, it is called purva-mimamsa. As Jaimini’s philosophy deals exclusively with an analysis of Vedic karma, it is also known as karma-mimamsa.
Jaimini has minutely examined how Vedic ritualistic karma is to be performed and what its results are. He has accepted the Vedas as apauruseya (not created by any man), beginningless, and eternal. His philosophy is established on the basis of the Vedas. However, he has given prominence only to Vedic karma. He states that the jivas are meant to performVedic karma only. By proper performance of Vedic karma, one can obtain parama-purusartha, the supreme goal, which in his opinion refers to the attainment of the celestial planets.
In Jaimini’s view, the visible world is anadi, without beginning, and it does not undergo destruction. Consequently, there is no need for an omniscient and omnipotent Isvara to carry out the creation, maintenance, and destruction of the world. Jaimini accepts the existence of pious and sinful karma. According to his doctrine, karma automatically yields the results of its own actions. Therefore, there is no need for an Isvara to award the results of karma.
Putra - a son; one who delivers his forefathers from the hell known as put.