Visishta Nirvachana Vaani means … Superior voice of definitions!

Master Ekkirala Krishnamacharya (Master EK) is one of the greatest Sanskrit – Telugu – English – scholars and also one of the “Saint-Masters” of our time from Guntur, Andhra Pradesh. I happened to live very near (a minute’s walking distance) to where he lived in Guntur during my boyhood and teenage days – absolutely oblivious to the fact that I will be venerating him one day – in my later part of life.

Master EK had authored many books in varying subjects, lectured and taught people – on Sciences, Yoga & Spirituality. I have studied quite a few of them, heard his recorded speeches on variety of subjects with great interest – learnt a lot and benefited from that learning. For this benefit obtained by me – I owe my debt of gratitude to my close childhood friend – Shri Vavilala Umapathi (S/o Shri Vavilala Somayajulu – a contemporary and a very close friend of Master EK) who supplied me with the books and CDs of Master EK from his personal Library.

Mandra Gita & Shakharavam are just two of many books that have flown from the ocean of outpourings from this great Master EK.  His daughter Smt. P. Lakshmi Devi, picked up some important and very useful definitions from the above two books to present them in one lot – for the benefit and convenience of those who seek greater clarity in understanding the ancient philosophical scriptures. “Visishta Nirvachana Vaani” is probably the smallest booklet written and published in Sanskrtised Telugu – and flowing from the very own daughter of this great “Man-Institution”. This booklet encapsulates in a nutshell most of the clarity needed on definitions of words in order to comprehend clearly (without the normal confusion) the essence of – Vedas, Upanishads, Puranas and Bhagavat Gita.

Those who have studied Indian scriptures to some extent and understand at least some words of Sanskrit but have no full clarity on them (due to lack of clarity of definitions) – will get greater clarity form these “Capsules of Wisdom”.  For the benefit of the English readers (who cannot read Telugu original) – I am attempting this transliteration (plus very little of translation) from Telugu to English. I have tried to preserve to the best of my ability – the original flavour of Master EK’s style and that of Smt. P. Lakshmi Devi – which is inimitable for its precise brevity. This is done so – notwithstanding the fact that it is extremely difficult to totally convey the complete, extensive and voluminous meaning of what is said in Sanskrtised Telugu into another and grammatically different language like English – with the same or identical precision & brevity.

I had gone occasionally – beyond the “strict script” in my transliteration – wherever I thought the additional information given in brackets is essential to ensure the conveyance of the full purport to the English reader – to help proper understanding. I also kept the Sanskrit words bold for easy noticing with their English meaning given in the brackets – for quick references later. Here are 224 Invaluable Gems of definitions (Delivered in some form of axioms or aphorisms) – each one containing the equivalent “substance-content” of a text book – if only to be elaborated for simplification or for elucidation.

These Nirvachanas (Definitions / Axioms / Aphorisms – call what you may) are individually capsules of wisdom and also clarifications by themselves. They have been picked up at random only from the 2 books of Master EK’s works. They are not organized in any particular order to establish or accomplish any kind of connectivity serially – or in accordance with any predetermined flow as you proceed sequentially. This will be similar to a dictionary that is not alphabetically organized – but meanings clearly defined.  Hope the readers will benefit as much as I did – reading the original Telugu works of Master EK.

1. The conflict of eternal but latent native energies – inherent in humans – manifest externally as stories of wars. The external scenes are temporary.  The integral combinations of these temporal & eternal forces are called history –ie- Ithihaasa in Sanskrit. Ithi+ha+asa = This is how it happened!

2. Kurukshetram (Geographical location of brutally destructive War of Maha Bharata where millions got killed in just 18 days) – in Sanskrit means – the field of war for settling conflicts of humans. Also means the land of harvesting happiness for the one who knows his ways. That means Dharmakshetram (Location of “Self” fulfillment).

3. The vibrations of the conch called “Dharma” get generated from within the human body (the Chariot) by the indwelling Narayana riding in the form of a charioteer from inside. Those vibrations descend from the mind on to the 5-sense organs (viz- Eyes + Ears, Nose + Tongue + Skin) – and while controlling and regulating the physical body made of the 5-elements (viz- Earth + Water + Fire + Air + Space) will have to stand as the singular integral effect of its origin of 5-vital breaths (viz- Pancha Pranas = Prana + Apana + Udana, Vyana + Samana). This is why Sri Krishna’s conch’s name is Panchajanyam (Born of 5).

4. The Narayana present in all – is known as Jagadguru. The one who teaches and hands over the knowledge to us is known as Guru. Hence for the believer, Guru is Narayana himself.  Jagadguru is the cosmic – first & original Guru of the chain of all earlier Gurus.

5.  There should be some benefit to self for doing anything! Why should one do anything where there is no benefit to self? People who follow this logic and reasoning in their life are called “Samsara Jeevis”.

6.  Not speaking may be Maunam (Silence) for the lips but not for the human. The mind dissolved in the intellect and becoming totally quiet – alone is the Sahaja Maunam (Real Natural Silence).

7. Yukta (skilled person) – is the one who possesses Yukti (skill). Yukti means Laukyam (street smartness) or Chamatkaram (trickery / cunningness) only for the ordinary and “unlearned”. Yukti actually means proper organization of objects.  Elders call the “body” that is organized as Yukti. The meanings of Yukti and Yoga are same. The person in whom such organization exists is called Yukta or Yogi.

8.  We need to realize that the harmonious integration of the 4 parts –viz- Deham (physical body), Prana Sakthi (vitality), Buddhi (intelligence / intellect) & Light (Aathman – effulgent self awareness). This is what is actually called Yoga.

9. Any work that is done without selfish motive and in order to respect the common indweller “I” in all fellow beings – will become Yajna.

10. Tatvavetta (scholar) does not mean that the fellow has seen the limits of Godhead – but has understood the Lokatattva (ways of the world).

11. While seeing the “I” in all … the services done to all are to be submitted and surrendered to the “I”. Such action is called “Adhyatma Buddhi” (Spirituality).

12. Worshipping the Antaryami (indweller) in all beings … is actually equal to or same as considering the Shreyas (welfare) of all beings and identifying all of them as the images of the same indweller.

13. Bhagawan – the word is made of Bha+Ga+Wan – which means the one who is moving into his own “Light” or takes Janma (birth) in his own light.

14. Leaving the desire for the selfish & favorable results of one’s actions – and indulging in good actions – always will result in that human becoming “Nitya Trupta” (eternally contented). He also becomes totally independent – which means he needs no one and nothing for him to depend on. He becomes totally free from all (controlling & irresistible) urges.

15. Without Yagnartha Buddhi (a sense of service & sacrifice) even daily routines become difficult.  Why raise the topic of happiness or bliss? Living and carrying out the daily routines is called “Ihalokam” (Earthly life). Without Yagnartha Buddhi – one cannot even have Ihalokam – where is the question of Paralokam (heaven)?

16. Money and material when spent well with good intentions – becomes “Dravya yagnam” (material sacrifice) OR “Vastu yagnam” (object sacrifice).

17. Every Man (as a whole) is composed of 2- parts –viz- I + My. “My” is made up of … body, prana (vital breath), sensory organs, mind, memories, the opinions, beliefs, desires, aims, knowledge from scriptures, feelings and – the sum total of all this. What is left after subtracting all this (from the whole) is the “I”. This “I” is full of awareness! This is pure Light. This light is called “Eswara” (God).

18. Moham (infatuation) – is attributing knowingness to ignorance. In other words, believing ignorance as wisdom is Moham.

19. Shraddha is … traversing the mind again and again on the single and same path. Recognizing the “self” that is pervading and filling the environment around – and constantly concentrating the mind on that “self” is the way to obtaining the Jnanam (wisdom).

20. Shaanthi (peace) – is actually stopping and taking the mind away from the names, forms & other attributes and make it dwell in “self”.

21. “Nissreyasa” – is the state in which one can feel and say that he / she does not find the need or want for any more good in his / her life.

22. The person who does not hate or desire is called Sanyasi. The person in whose mind – likes & dislikes are totally absent is “Nitya Sanyasi”.

23. The one who obtained “Athma Jnanam” (self realization) knows that the soul in all living beings is verily “He” (GOD).

24. Baadha (Pain / sufferance) – is inevitable even after great work, if the mind is on the results. The person, who desires to do the good work and gets attached to it, will get entangled with its results. The one detached with results will be looking at and thinking of God and does “His” work with a sense of surrender.

25. The wise will process the rice, remove the husk and use it. He will not bother about obtaining the rice without husk. Similarly the Jnani (wise) will remove the ajnana (ignorance) and experience the Jnana (wisdom) that is native & latent in the creation (universe).

26. The desires such as – I want Moksha, I want to see God, I wish to see Para Brahman in all … will only result in obtaining more desires – not God!

27. Anandam (bliss) – is “self” and so cannot be obtained from something else. Nothing is more valuable than bliss and hence nothing can buy you bliss.

28. Comfort is the experience of the person who feels it – and hence it is noting else. The route to comfort is “to be comfortable” and nothing else. The route to happiness is to be happy and not trying to get it (buy) from anywhere.

29. Samadrishti (equanimity) – is the outlook that is congruous to the conduct of the opposite person – but not equating a horse – and a donkey.

30. “Sankalpams” – are the desires generated in the mind involuntarily. The desires over and above these are Kaamams (urges).

31. “Abhyasam” (practice) – is the repetitive action. “Vikasam” (progress) is the change of state of increased ability to do things better than before. The people who depend on practice are called “Sadhakas”.  People who depend on progress obtained / achieved (expertise) are “Siddhas”.

32.  The word “Kshetram” normally means a place or location on earth. Kshiti means normal land mass. When there is something special about a part of that place – it is called Kshetram. Thus we have “Punya Kshetrams & Divya Kshetrams”.

33. Nara – is the Prajna of Jeevi (Individual identity / Limited awareness). Narayana is Sarva Jeeva Prajna (Universal identity / Infinite awareness).

34. Buddhi (intellect) – is the connector between Manas (mind) & Aathman (soul).

35.  “Ananya Sthithi” – is the state when “I” alone exists to the exclusion of all else.

36.  Devathas – are the divine individuals (Awareness entities, or Prajnas) who are managing all the creations (Srishti).

37. Bhakthi (devotion) – is the Nishta (stable unwavering concentration) towards that entity that is the “Omni present Light” – manifesting as “I” (Paramaathman – God) in everything in the creation.

38. “Brahma” – is the divine entity who has the creative ability to transform through expansion – an atom into a universe – or a seed into a tree.  He is called Kamalasana (one seated on blossoming lotus) – symbolizing expansion as his inherent fundamental quality.

39. “Kavi” (poet) – is the person who has clearly viewed the connection between causes and effects in creation – and its connection with self.

40. Tapas (Penance) – is the intense concentration with contemplation.

41.  Mahatma – is the person who has mentally disconnected with his own body and attained a state to reside in his own self “I” – and then he expands and starts residing in every one’s “I”.  That soul gets the name “Mahatma” (Great Soul).  Hence he gets the name Mahatma.

42. Agni – is not fire! Agni (principle) is the cause! Fire is the effect.

43. The human body consists of tissues like skin, nails, teeth, bones, hair etc. which are all solids. All these have got made from the mineral substances of earth. These solids are called Prithvi or Earth. This apart – on the surface of earth and in our body there is Jalam (Water). In our bodies, in the sun light, in the fire etc there is heat. That is called Agni (Transforming Principle of Energy). In our breath and around us there is air. That is called Vaayu. Inside our bodies and around the bodies there is space.  That is called Akasham. All these 5-elements are collectively called “Pancha Bhootas”.

44. The entity that has the Swabhavam (intention + ability + quality – in a person) to construct a body to be used as a “Puram” (dwelling place) is called “Purusha”. This opinion is the basis for the common expressions -viz- Purusha Tattvam or Paurusham.

45. Leaving the body does not always have to be only death. It can also be viewed as abandoning the fragmented & entangled present existence – and emerging out into a superior state of existence. For such a person – there is only going out (or coming out) – no dying.

46. “Uttama Gathi” (superior path) – means Pragna (awareness / consciousness) moving away from “gross body identity” – to the subtle self called “I”.  In this travel, the forces of bonds acting on us – such as Indriyas (sense organs), Manas (mind) completely give away their control on the individual self.

47. No scriptures are needed to explain about “Antaryami” (indweller). It is omni present and inside us – and also in front of our eyes fully.  Even if we do not speak about it, it is present in us in full measure. That is called “Parambrahmam”.

48. Shraddha (dedication) – means the power of persistently innovative practice. Shraddha is – the undiminishing amount of continuing interest and growing respect in the work undertaken – right from the beginning … and to right through 10 years … 20 years and so on.

49. The interpretation for “I” is given by the individuals in accordance with their own situational thinking and perceptions. When he says – I am going to the town – “I” means his body. I am seeing, I am hearing, I am eating … in all these expression “I” means the Indriyas (sense organs).  I am thinking like this … I feel like this … this is my ideal … are expression where … “I” means the mind.

50. When Akasham (Space) moves, it becomes Vaayu (air). When stops it becomes Akasham.  Here “stops” means ultra-high speeding-up. Moving means infra-slow speeding-down. The relationship between movements we know of colloquially and the movement of Akasham is like smaller denominations in a currency change (Crores-Vs- Paisa).

51. Chotu in Telugu (Space) – means “Mahakasham” (Great Akasham). Bhoomi (land) means not the boundaries of piece of land registered in your name. Boundaries are just parts of the Bhoomi. Chotu (Telugu) is the mahabhoomi in the planet earth.

52. You are breathing because of the vibrations generated by the Prana. It is operating and acting without asking you and by itself independently. That is a song set in its own rhythm and grammar. It is called “Saama”. When you contemplate on it to be self – it becomes “Saama Vedam”.  When it combines with the sounds of vocal cords it becomes “Riq”.  When you contemplate on it to be self – it becomes Rigvedam. Vaak (Speech) is Rigvedam and Prana is Sama Vedam according to Veda Mantras. All life activities born out of – or resulting from these is called Yajas.  When you contemplate on it to be self – it becomes Yajurvedam.

53. Self surrender, duty as penance, yoga as a way of life, seeing god in others, universal welfare as objective – are the combination of practices that will help attain the state as “Nitya Yogi”.

54. Even the most selfish person will only be able to do the job of God (indweller) – but can never do the job of his own volition separately or particularly – what so ever.

55.  Realizing their duties and their responsibilities towards their dependants as the God’s work – and doing them with a sense of surrender (desirelessness) coupled with happiness – are the essential and only qualities that makes them deserve Moksham (Liberation / Salvation).

56.  Freedom (non arrest / non imprisonment) from the Karma Phalam (fruits of action) is called Moksham. Not trying to escape from it. Only a person with such sense of surrender is called a Sanyasi.

57.  Prema (love) for one is an arresting love – or is called Mamakaram (sense of ownership / feeling of mine).

58. Setting aside the names given to the descendants of God – those who attempted at giving a name to the very God – are called Rishis. One such name is “Aham”. The “meaning” of this word is God – and it is not the name of God per se – by itself.  The meaning of this is “I”. Upanishads (teachings of Rishis) and Puranas (mythology) confirm this by using this word in that context with that meaning.

59.  Every one naturally knows that he exists. Others need not drill this fact into the person’s head.  How does one know? This is the natural quality (awareness) of the indweller.

60. Yakshas – are the builders of gross bodies.

61. Rakshassus – are the ones building requisite security layers needed to protect one from the gross bodies – and carrying them personally.

62. Meru – is the power (energy) that has the ability to create tornados from simple movements. This manifests on earth in the north & south poles and works from there. As earth rotates around itself – Meru gets born as “invisible mountains” (Energy fields of Gravity, Electricity & Magnetism) at poles and keep rotating.

63. Purodhan – means Purohit (presiding conductor of rituals) – who chants Vedic Shrutis (Slokas or Songs of Veda) with the right pronunciation. Who performs Kratus (rituals). This intelligent entity present in all of us is the one that enables us to produce sounds of speech. It is this entity that is the cause for all our studies, speeches, learnings, teachings and making a Yagna out of our life etc. This Pragna (consciousness / intelligence) is called Bruhaspathi.

64. All Yagna Karmas – are meant for social welfare only.

65. The word Aira means the energy / prana born in water.

66. Prajananam – means building bodies for the Jeevas (creatures / life organisms). This is also dealt as Prajaasargam in Puraanas. The Oordhvaloka Srishti (Creative thought & action in the upper worlds) gets reflected on to our worlds – viz- mental world & physical world – and takes final shape as Jeeva (life organism).  This is called Prajaasargam or Prajananam.

67. In the Marine (water) life – Lord Varuna is the God principle. He is the lord of all Water. Varuna means pervasive occupier. He pervades earth in form of Oceans. Similarly he also occupies 7-layers of atmosphere.  He is the lord of the sun setting west direction.  The directions on earth are perceived by the state of living organism on earth.  Hence Varuna is the lord of “sun setting time”. The lower part of the body is considered west in our indication. Hence stomach and the tissues (dhatus / cells) of stomach and below are under Varuna’s lordship. As “Sukram” (Semen) is supreme among these Dhatus (Tissues / Cells) Sukra is born (in the Brughu lineage) as the son of Varuna.

68. Pakshi (bird) – means the one that flies in the air. The Swasa (breath) of the living also flies in the air. Swasa (breath) does not mean air. It is the kinesis behind “inhalation-exhalation”. This is referred to as beautifully winged “Suparna” or Garuda.

69. Vidya – means some thing that has to be learnt. Vid means knowing. As Mind has the quality of knowing – human mind has fabricated Vidyas.  In such fabrications many Vidyas were born. Every Vidya has its limitation in use and application. But the source of all Vidyas is the trial by “I” (self) for knowing.  Knowing “I” (indweller) as the all pervasive source of all Vidyas is called “Maha Vidya”.

70. What is “Sri”..? The one that depends on “Ashrayam” (abode). Money, Material wealth, Homes; Good attributes … all of them seek and depend on the ashrayam (abode) of Purusha “I”. As Purusha “I” is the God principle in all – “Sri” is one of the divine attributes of God only.

71. Kshama – is understood as patience in the gross (colloquial) meaning. Kshama actually means Saamardhyam (ability). “Rakshana Kshama” means the one with ability to protect.

72. As the breathing works as Sama for the living organism – so are Pournami (full moon day) & Amavaasya (new moon day) for the Years. Each year has 12 Pounamis & 12 Amavaasyas.  Thus it becomes the grammar of Gayathri Manthra with 24 syllables (Aksharas / letters).  By singing this Gayathri Manthra, Jeevas get Thraanana (Body-Mind-Intellect-protection).  Hence this Chandas (grammar) gets the name Gayathri (Song of trilateral protection).

73. Vaasudeva – means the son of Vasudeva. If it is just only that – he would have lived like one among the multitude. But he lived like the one God living in all beings. Hence Vasudeva (Deva Vaibhavam) means glory of God.

74. The one seeking victory will have to be aware & take care of certain factors. He has to practice certain disciplines. He has to meticulously follow certain regimen. Such disciplined regimen is called “Neethi” (Ethics) or “Niyamas” (Regulations).

75. The one practicing Yoga should not be blabbering (advertising) about it in public. He should tell the one who is interested. Never tell the one who has not asked for it. Being silent about such special practices is essential in some occasions.  Observing such silence becomes for him the way for “Athma Sadhana” (path of self realization).

76. All Jeevis (creatures / organisms) take birth and die. The indwelling “I” living in it neither takes birth nor dies but is eternal. That is called Aathman.

77. Adhyathmam – means Adhi+Aathmam. The Jnana (Knowledge) that is the Adhishtam (Master) of the Aathman.

78. Bhagawan (God) said that what ever diverse variety you wish to see – see them in “Me”. Unique insight that sees unity in all diversity is called “Divya Dhrushti” (Divine Vision). That is the “Swachakshussu”. In Divya Dhrushti all these get into a state of Aprayatnam (involuntarily) Antarmukhi (inward looking). This does not mean going inside.  It only means being able to see self in all. This view is called Eswara Dhrushti (Divine View) or Aishwaryam (Prosperity). This state is also called Aishwaryam.

79. Not seeing others as others – but seeing the indweller (God) in others is called Yogeeshwara. Not seeing the indweller in others as anything other than “self” – the one seeing the self as dissolved part of that “divine light” can alone be called Yogeeshwara.

80. For the one blessed with Divya Dhrushti (Divine vision)  Jeeva Vyuham (the entire organic life scheme / process) is only the Antaryami Vyuham (God’s strategic scheme / game) and nothing else. For him – Jeeva (life) means God in his Viswarupam (infinite manifestation).  For the one without the Divya Dhrushti – the whole population is just a demographic arithmetical human census.

81. Netram – mean the eye. This is just an organ for seeing – but not the ability for Dhrushti (Vision). If there is no light – there is no Dhrushti (vision) for the eye. Netram means not only the eye (organ) but also the one that shows Dhrushti – or the path finder.

82. Lokam (Our world) – is known as world of light or the Aditya Lokam. Shakthimaya Lokam (energy filled world) is known as Rodasi Kuharam (Space Tunnel) or Rudra Lokam. Dravyamaya Lokam (material filled world) consists of Desam (country), Kalam (Time), Nama Roopathmakam (Containing Names and shapes) and such other elements that are parts of creation. This world is called Vasu Lokam.

83.  To know (realize) about the existence of God it may take some Janmas (births / lives). You may believe anything blindly because it is said by the elders – but “knowing” is not easy. Belief before knowing will never be a stable belief.

84.  Jnanam – is not opinions. The path of conduct to follow. After starting the work – you will find the ways to progress – but you will never find the way if you only engage in criticizing the options being considered.

85.  Helping others is the way for one’s own Sadhana (spiritual practice) but not a favor done for others. This should be understood. Even if he is not there, others will get their due help from some one else.

86. Antaryami Saannidhyam (Proximity to the indweller – God) when obtained – there is nothing else left to seek or desire for. His mind will desire nothing. Normal mind of humans will never be free from desires.

87. Without experiencing the Sukha-Duhkhas (pleasures & sorrows) one cannot understand or perceive the divine life beyond. Duty is lot more difficult to understand.  What is to be obtained is Divya Jeevanam (Divine life) – What is to be practised is Karthavyam (sincere dutifulness). What is to be dropped from the mind is the experience of the Sukha-Duhkhas (pleasures & sorrows). This Sadhana (spiritual practice) is called Bhakthi Yoga.

88.  If you stick to the mind (emotions) that is to be got rid off – it is Sangadosham (evil connection). When Malam (feces) or Moothram (urine) falls on you – we hate it why? What is to be scavenged (to be eliminated from the body and got rid off) is sticking! Similarly the Sukha-Duhkhas (pleasures & sorrows), Soukaryam (comforts), Asoukaryam (discomforts) are like Mala-Muthras (feces-urine) for the mind.

89.  Mind will learn (on training) to stay stable in discipline – will learn to tolerate the good & bad alike. This is called Titiksha.

90. As one starts experiencing unbounded (unbonded freedom) state – he will starts stabilizing and living in that state. This state is called Mumukshattvam.

91. Upasana – means considering the nature (material physical world) too as the part of the indweller God.

92.  Even in our body – the creation gives us the experience of all facets of physical world and the nature. This body is called Kshetram. The victor in this filed is called Vijaya.

93.  When some one dies – their relatives feel the sorrow and lament. Do they believe that their lamenting will bring him back? Despite knowing that it is not possible they still feel the sorrow. Do you know what it is like?  Looking at the living and wailing that he is not dead yet!

94. An object may break and get destroyed. But the basic raw material with which it is made cannot get destroyed. Similarly what ever the basic matter with which entire creation is made up of and filled with – cannot be destroyed.

95.  Mind, sensory organs, physical body and voice are different things. The awareness that appears when all these are combined is called intellect. That means the unification of all these factors is what is called Buddhi (Intellect).

96.  Person happy for one reason is unhappy for another reason. What is the way to remain happy always? When you ask this question – the apt answer is – To Be Happy always!

97. To want to conquer anger means – to keep thinking of anger. Holding the hands that are about to beat – does not amount to removing his anger.

98.  Bhrahmisthithi – means the awareness related to Brahmam.

99. Moham amounts to a vision with a “layer” formation. An opinion on “appearance” that is other than the actual.

100.  Any work when it is done as Yagnardham (social good) alone will result in Karma Bandha Vimochanam (Freedom from the bondage of Karma – ie – causes & effects). The word Yagnam – means the work done with a feeling of devotion, sense of worship and surrender. What is available (profit) to you after surrendering the merit of such work done for the welfare of others is called “Yagnasesham”.

101.  Prajapathi – means the Pragna (Intelligence / awareness entity) responsible for cyclic repetition of the whole order of creations. Its Swaroopam is Kala (manifest and percieved form is Time).

102.  Jnanam – is what is known to him. Prakruthi is his Swabhavam (basic innate nature). His Swabhavam propels his actions. Even a great Jnani (knower) will be identified only by his actions.

103.  “Vivasvanthu” – means the person wanting to live in different ways – using the thread of “Light” to wave his existence as the dress.

104.  Manu – means the descendant “Manasa Murthy” (Mind Body) who has come down to manage the duties of solar family. That is the mind of Surya (Sun).  Because of him the manvantaras (time periods) are born – then get divided by into segments (like centuries) and create different situations in the world.

105.  “Ikshwaku” – means the “entity” – that has come down to earth for creation of Jeevas (creatures) and managing them. As he has descended from Surya (sun) he is the Prabhu (lord) of Surya Vamsam (Sun lineage).

106.  Brahmanas – are those who seek Jnanarjana (acquisition of knowledge); those who possess innate potential and attitude to protect are Kshatriyas; Vaishyas are those with basic attitude for Vinimaya (Trading); Working class is called Shudras (Karmacharanam).

107.  Jnana-Yagna constitutes different actions such as – the study of sacred scriptures, precepting & teaching, writing books for others to study and submitting them to the Yagnamurthy (spirit) in others.

108.  Woods (Forest Trees) are much bigger than Fire (Spark) – even then huge quantities of woods just get gutted away by fire. Similarly, all huge sins of Karmas get incinerated (disappear) in Jnana (Knowledge).

109.  To attain operating levels beyond senses – the attempt and approach has to be through senses only. The study about “Science of Light” can only be done in light. Karma Yoga can be practiced only in Karmacharanam (by practicing good Karma). Vidyalayam = Dehendriyamanobuddhi Nilayam. (School = The residence of body – senses – mind – intellect –ie- “You are your own school”.

110.  When one realizes that “He” means “I” – he is classified as one who has attained (Brahma Nirvana) God Realization. In them – mind & senses exist like organized petals of “I” and so there will be no place for desires & anger.

111.  To become a Yogi – dutiful action is the tool. In the state of being a Yogi – dutiful action becomes pure experience.

112.  Athman means “I” (Soul / Spirit). Body, Senses, mind & intellect … each one of them is individually also considered and known as Athman. The one beyond these 4 components is the pure and the true figure of self “Athmavanta” – the one who really knows who he is.

113.  Ekaki – means existing in the “I” consciousness. The concept of “I” has only singularity and can never have plurality.

114.  Brahma – the word means being pervasive as “creation”.

115.  Brahmacharyam (celibacy) – means living in Brahma.

116. Prayanakalam – means the time period when a Jeeva (soul) moves from one state of consciousness to another. Mind changing into sleep is one such example.  Leaving the body is another example. Wearing another new body is another example.

117. Srishti (creation) is my Aishwaryam (wealth). That means Eshwara Bhavam (Godliness). That in turn means the feeling that I am the lord of it or master of it. This is the feeling that exists between a king and his kingdom. Hence this is called Rjavidya.

118. “Swadha” – is the offering made to Pitrus (dead ancestors).  This word means the vitality inherent in him.

119. Pragna (Potential) – is present in everything. That is called “Agni” (Transforming principle). The ability to manifest is because of Agni.  After manifesting it becomes “Indra”. Both have the pervasive and expansive nature.  This latent potential to pervade and occupy all both in manifest and unmanifest states is “Vishnu”.

120. Movement is the life force in all creatures.  This is called “Pranamaya Kosam” (Vital sheath). From space it manifests as Electricity in the atmosphere. In Pindandam (Biological Cell) it is called Pranam (Vitality).

121.  Shikhari – means the gods who give shape to physical creations. Attraction & Repulsion are their weapons.

122.  Mukhya – means the one pertaining to the face – or the voice of pronunciation – voice personification.

123.  Maharishis mean Seers, or enabling “Rays” for other Jeevis (creatures) to see. These are manifest Lights. By their inherent nature they are part of the cosmic intelligence. They manifest and appear as 7-Colors to the eye; 7-States of consciousness to the mind; 7-Sciences to the intellect.

124.  Agni (Transforming Principle) latent in water is referred to as a horse named “Badaba”.  The Electricity (lighting) latent in the water vapor of clouds is referred to as the Elephant named Airavatam.

125.  The Electricity in clouds during their grandeur of manifestation – they appear as Lightning & Thunder.

126.  Dhenus are called (Gowus) Cows. These are the indicators of the transforming energy flows in life systems from the glands (endocrine & exocrine), their secretions and the resultant biochemical reactions.

127.  Inside the body of a cow – food and water get converted as blood and later as milk by a certain gland which is known as Gowu. Similarly – the sound vibrations coming from the vocal cords being converted as the Gandhrva Vidya (mellifluent & melodious music) of tone, tune and rhythm is also called Gowu.

128.  Time is of two types. 1. The flowing time with events 2. The time perennially hidden in the eternity. The first is called Varthamanam (present time). The second is called Bhavishyath (Future time). The first is indicated as “Sarpam” (Snake). The second time is hidden in the future – appears as non-moving while in motion. That is indicated as Naagam (Na+Agam). Kaalam (Time) means motion or movement.

129.  Dithi – is the prevailing goddess of the sunset. She is also the Goddess of – Light getting into the darkness; Brahmatatthvam (Godliness); Entry from subtle to the gross etc.  The sound Prahlada has the meaning of Hlada or Ananda (Happiness).

130.  Kalanam means Gananam (Formation / Calculation). Composing and decomposing are its properties. Then awareness (Consciousness) of this is called Kalam (Time).

131.  Jahnavi – means Ganga. Ganga descending from Akasam (Space) flowing though the head locks of Lord Shiva as the 7^th Paya (part) – and got consumed (drunk) by Jahnu (Ancient Rishi) and later released through his ears – thus got the name Jahnavi.

132.  Aksharam (A + Ksharam) means indestructible or permanent. The remaining are called Aksha + Rams means the awareness units of permanent syllables drawn from the center to the periphery.

133.  Accepting the existence of something on the strength of the past and latent memories is called Smruthi (intangible and not physically present before the eyes now). This faculty can be utilized to realize Paramaathman (God).

134.  Medha – means realizing the subtle concepts & principles underlying the grossly perceptible objects through the senses.

135.  Dhruthi – means possessing Dhairyam (Courage). In otherwords being oneself. It starts by depending on the temporary external factors of the world and will finally lead to the permanent internal factor – the Soul.

136.  Kshama – means patience. This quality helps sinners and wrong doers to realize their mistakes on their own. From this, transformation will occur – and good conduct will get progressively endorsed in the world (society) as the only acceptable conduct in society – and as a habit within personally.

137.  Usanasa – is a person – one of the proponents and preceptors of Dharma Shastras. Additionally he is also known to be the Sukramurthy (Sukraacharya) who has the ability to revive or recreate bodies of Jeevas (creatures) after their body death with the help of Mrutasanjeevani (Power to revive the dead).

138.  Yogeshwara – means the Eshwara of Yoga. Yoga means the art of Yoga. Mahayoga means the “unity of causation” in all macrocosmic & microcosmic phenomenon and the living creatures in them.

139.  All Devas (Gods) reside as Siddhas in creation and Sadhyas in the Laya (rhythm / vibrations of creation). Siddha means the one has the ability to accomplish. Sadhya means who has accomplished.

140.  Ashwins – are the lords of the beginnings & ends. They are known as Nasatyas (Na+Asatyas).  They have no non-reality about the truth and existence.

141.  Viswedevatas – means the gods who have occupied and embellished their respective positions in creation. They carry out their functional duties in macrocosmic & microcosmic bodies.

142.  Uushmapu – means the rulers of heat. They protect the life sustaining heat from sun and other sources that permeate the atoms & Cells of physical bodies of creatures respectively.

143.  Mruthyu – means change. Everything in the body is subject to change with time. In that – from the atom to the whole – the indweller is “I” and so “He” is permanent. When the mind gets aligned with this concept and realization, everything becomes Amrutamayam. (Pervasively – Permanent / deathless).

144.  Samsaram – means the one subjected to change. It means ever flowing.

145. The word Bhakthi has several meanings such as – that which is worshipped, sought refuge in, consumed, experienced etc.

146.  Apeksha – means “desiring” or “not desiring” … “something”.

147.  Udaaseenam – means apathy (disconnection from the environment). When others are experiencing and getting effected by the happenings around – a Bhaktha will experience “I”.

148. Aarambha Parityagi – means a person who has stopped desiring. He will do anything “necessary” but will never out of “desire”.

149. Human body is known a Kshetram and the one who knows it is called Kshetrajna.

150.  Bhrahmasutras – means the threads coming from Lord Brahma. They are Thrigunas like 3-threads.

151.  Ahamkaram – means situational “I”. (“I” in a situation).

152.  Avyaktha (unmanifest) – means the entity that is known to be existing in all but yet unidentified as to what and how! Vedam calls it Adithi – Sankhyas (particular logical philosophers) call “Moola Prakruthi” – Vedantics call it simple “Prakruthi”. In Bhagavat Gita, Lord Krishna calls it My “Maya” (Combination of all three –viz- Illusion + Delusion + Hallucination).

153.  Garbham – means nature’s stamps in the process of making different shapes and forms.

154.  Avyabhicharam has the meaning of Bhakthi without Vyabhicharam (Vi + Abicharam – there is no quid-pro-quo).

155.  Ekantha Sukham (Bliss – Lonely Happiness) means the existence of Sukham (comfort / happiness) all alone by itself. That is the state in which “I” is Bliss (happiness that depends on nothing) by itself.  When one seeks or tries to obtain Bliss, it implies that – “I” is different from “Bliss”.  What he obtains then is an illusion of happiness, or a simple desire fulfillment and not the true stable happiness. It is like a corpse of happiness but not the actual happiness. During the experience of Bliss – I & Bliss will not be two separate entities – but will unite into one single entity. This is called Ekantha Sthithi.

156.  Asangam – means “remaining untouched”.  One should not have any contract, connection with, or opinion on – the results of one’s actions, or, good and bad opinions about people in general or particular individuals.  This attitude is called Asangam.

157.  Manam (Respect) – means Abhimanam (Self esteem). Valuation of self, others, relatives, material wealth etc is called Manam or Abhimanam. When the “I” identity is developed in all this – the differentiation disappears.

158.  Moham (infatuation) – means mind becoming subordinate to an attribute of nature. When “I” identity is extended to the subject or object of the infatuation – the infatuation disappears.

159.  Sangam – means Abhilasha (interest / attraction) generated through habitual contact with a subject or an object. Mind and senses get attracted and attached to them due to continuous contact with them. This is only because of our own Jneyam (consideration and perception of importance) that attraction occurs in all subjects and objects. When one extends the “I” consciousness to these subjects & objects – they become part of Jnanam (knowledge) and aberration of relative importance disappears.

160.  Aadhyathma Nishta – means the dedication controlling the Soul. Soul means “I”. The physical layer of this “I” are Body, Senses and Mind etc.  In Bhakthi Yoga when “I” pervades “My” and starts totally experiencing as such – the layers will disappear by transcending the physical universe and the result will be – experiencing of God.

161.  Dhaama – means Margam (path) or light.

162.  Yogis – means – the people who have developed a ability and vision of seeing all – the Body, Senses, Mind, Intrellect and nature as “I”.

163.  Ojus – means the power generator of sound “OM”. The vital force that is capable of assembling and enlivening the matter into a living being. The essence of “creative life giving substance” in a fetus. The inherent power that gives the potential to the “semen & ovum” for creation of life is also this.

164.  Vysvanara – means the Agnihotra (energy / heat principle) in the Naras (Humans) in the world. He is recognized as the lord of the Pranamaya Kosa (Vital Sheath) of the human body.

165.  Apohanam – means mistaking. Taking something for another.

166.  Kshara – means decaying – transforming and changing anukshanam (every moment). The Purusha (Soul) as personification of Dehendriya Mano Buddhi Ahankaras (Body + Senses + Mind + Intellect + Ego) is known as Kshara (perishable).  The Prajna (awareness / consciousness) known as “I” does not change. Hence called Akshara. He lives in the heart of humans. Hence is called “Kootastha” (dweller). He is the incarnate of dynamism. Kootastha means resident, the occupier inside.

167.  The one known in every individual by the words “I” & “HE” is also known as Uttama Purusha (Supreme Being).

168.  Lokathrayam – means 3-worlds. In Vedam they are named as Bhoolokam, Bhuvarlokam & Suvarlokam. Bhoolokam is the world of materials. Bhuvarlokam is the world of “My-Consciousness”. Suvarlokam is the world of “Light” called “I-Consciousness”.

169.  Athirahasyam (Great Secret) – means not something that can be hidden by us – but that is latent and hidden in the nature itself.

170.  Kruthakruthya – means the one who has accomplished. That is he has obtained Karma Bandha Vimochanam (He has done what needs to be done for him to be free from the bondage of Karma).

171.  Daivee – means the power that enables and shows the way to see God.

172.  Aacharam – means the way to practice. This has to be learnt by observing the elders – the knowledgeable.

173.  Satyam – means accepting Yadardha Tattvam (Accepting things as they are). By this the truths in Srushti (physical nature) become truths in Swabhavam (personal nature).  Enlightenment about the Brahma Satyam will occur.

174.  Losing Athman (getting lost) means inability to recognize the presence of “I” sense in both self and others.  Here “I” becomes purely the Body-Senses-Mind consciousness. Here “I” becomes Ahamkaram (Ego).

175.  Madam – means disrespect and uncaring for others. After speaking out on mistaken principles, arguing to justify his “wrong” as “right”.

176.  Asuchi Vratam (Evil worships and Practices) – means indulging in public nudity – and also disrespecting the institution of marriage devaluing maintenance of personal character.

177.  Expecting results before the practice is called Asha. This will bind the person more than the desire in the results of the action. The Kama & Krodha (Urges & Angers) generated out of these (Asha) are more powerful.

178.  Chitta Vibranthi – is assuming non-existing responsibilities and forming baseless opinions on people.  Considering some one as bad without valid reason. Presuming that somebody is infatuated with him or her.

179.  Mohajaalam – is mistaking a situation and building a story around it mentally.

180.  Absence of Vidhi-Vidhanam is where one has to gift a Cow he tries to gift money as an alternative etc.  Such things happen because of thirst for Kamya Karmas (motivated actions for benefits).

181.  Shaasthram – means that which administers and protects. This is learnt from elders or from Grandams (the scriptures).  How did the elders know? They observed and studied the nature and creations without ego and leant it.

182.  Aayu – means the harmony of unified body and breath.

183.  Sattvam means the ability and power to carry forward the responsibilities.

184.  Balam – means proliferation of tissues (cells).

185.  Arogyam – means the harmonized balance in the body of 3-Dhatus (fundamental tissues) called Vaata, Pitta & Sleshma.

186.  Sukham – means the harmony among Body, 5-Senses & Mind.

187.  Sowmyatvam (Softness / Goodwill) – means avoiding cynicism and ridding oneself of the attitude of wishing ill for others.

188.  Maunam – means never thinking about inessentials.

189.  Bhaava Samsuddhi means – Not imagining what cannot be revealed to others. This will free one from being secretive, sinful thinking and narrow mindedness.

190.  Dambam – means “show off” by people carrying Japamalas (string of beads used for counting repetitive chanting of mantras). When they receive felicitations in accordance with their desire, the intensity of Tapas (Penance) gets weakened and becomes unstable.

191.  Upavaasam & Deha Taadanam (Starvation & Lashing the Body), eating tasteless food – are all ways of torturing one’s body.

192.  Avajnatha (Unaware) – is the one who considers the receiver of charity as inferior to him and hence behaves badly.

193.  Tat means “That”.  Vedam gives the Jnanam (awareness) that everything is God. The Tattvam (Latent Native Knowledge) in Srushti (creation / nature) is called Vedam.

194.  Sat means Satkarmas – Karmas (actions) for general good for the existence of the society. These are called Yajnadha Karmas (Welfare activities). Sat means existence (lasting) and Saadhubhavam (Causation of good).

195.  Kaamya Karma – means actions with a desire for fruits. These are two types. 1. Vaidika Karma 2. Laukika Karma. When the desire is for indirect benefits like Swargam (Heaven) it is Vaidika Kamya Karma. When the desire is for immediate and direct benefits they are called Samaanya Laukika Karma (Ordinary Worldly Actions).

196.  Vichakshanu (Differentiator / Discriminator) – means people who have drawn the knowledge and information from Vedas as the prime source – then scripted and presented separated in the form of Shastras & Grandhas (Sciences & Texts).  These are called Shastrajnas (Scientists).

197.  Daivam – means that which is beyond our boundaries & limitations.

198.  Jnanam means intelligence. Jneyam means that which is worthy of being known. Parijnatha is the person who gets to know. These 3 are the Causes (triggering propellers) of Karma.

199.  Kartha is the doer. Karma is the action in the work done.  Karanam is the instrument with which work is carried out and done. These 3 are at the location of Karma (work).

200.  Sthabdha – is the one who is immodest and lacking humility.

201.  Shatu – is the one who cheats.

202.  Vaikruthu – is the one who insults others by nature.

203.  Deergha Soothri is the one who holds on to one principle or concept for too long.

204.  Sama – is the state in which there is no enthusiasm in the mind.

205.  Dama is the state when the Indriyas (senses) get subordinated to Buddhi & Vivekam (Intellect & Discretion).

206.  “Tapas” – is the Abhyasam (Practice) by which Mind, Speech and Body are made Sowmyam (Soft / pleasant / friendly).

207.  Soucham (Hygiene) – means Snaanam (taking bath), Prasastha Padardha Bhojanam (eating the right & clean food), cleansing oneself after defecation & urinations etc.

208.  Kshaanthi – is toleration with forgiveness – and without grudge of the harm done to one by others.

209.  Aarjavam – is speaking what one believes to be the truth and practicing the same without fear.

210.  Jnanam – is the Darshan (appearance) of satyatvam (truth / effects of truth) from and in the shastras to the person.

211.  Aasthikyam is the strong belief about the existence of Dharmam & Daivam (Righteousness & God), that all others have the spark of divinity in them too, and good conduct has its own definite value etc.

212.  Shouryam – is the ability to subjugate or subordinate others. It s useful to keep the Adharmis (unrighteous people) within the tolerable limits.

213.  Dhruthi – means Dhairyam (Courage in a person). This helps others to have confidence & trust in him.

214.  Daakshyam – means Saamardhyam (competence of a person). This is the need of those around him – who get protected for being right and also punished for being wrong.

215.  True “Loneliness” is being and occupying all the life forms all alone. In the absence of such realization, even if you go and hide in caves, your mind will have others dwelling in it.

216.  Brahman & Aathman – the two words indicate the same tattvam (Causative Principle). The Brahman present and identified in one living body is the Aathman. The same Aathman present and identified in all living bodies is Brahman.

217.  When Buddhi (intellect) stays and rests on Brahman – human mind acquires the same qualities as that of Brahman.

218.  Sarva Dharma Parityagam – means unconditionally surrendering one’s own authority & responsibility totally to some one else (God) in evaluating, judging and disposing off – all cases – individually and collectively of the rights & wrongs of one’s own duties and actions.

219.  “Surrender to Me” (Maamekam Sharanam Vraja – said Krishna in Bhagavat Gita to Arjuna) means – when one unconditionally submits to the Sharanagati (abject total surrender) to the Prajna (“I” consciousness) in a Guru (God / Master) – it results in Charama Bandha Vimochanam (ultimate liberation from the bondage) and that in turn results in Prajna (I – consciousness) extending to all life forms and the “vision” of seeing “I” as God in all. In this new vision – motivation behind all actions dies naturally.

220.  Sushruusha – means ardent desire to listen to some one else.  In Yoga Sadhana (practice of Yoga) – one realizes the existence of God in the hearts of others – hence their voice is taken to be that of God. This attitude can be cultivated only from the traditions of serving a Guru for learning the ultimate truth.

221.  Ekaagra Chittam (Singular concentration of mind) – means precise and stable arrival of Dehendriyamanas (Body-senses-mind) at Buddhi (intellect) and staying there without waver.  The proof of this Yogasthithi (State of Yoga) is total absence / removal of Ajnana (Ignorance).

222.  Yogeshwara – means Eshwara of Yoga. Prajna (I-consciousness) extending to all (Realizing presence “I” in all).

223.  The one who does not desire or care for the benefits of one’s work is the true Sanyasi or Yogi.

224.  Brahmeekaalam – means the time period of – 2 Horas (Hours) before the Sun rise.