Sanskrit words, their formation, their classical meanings, and how we use them in this journal.
Word formation explains prefixes, roots, and suffixes where these can be identified. It includes sandhi separation where relevant; not every word is a compound. A root meaning alone does not establish a philosophical definition. Uncertain derivations are marked.
Lexical reference: Monier-Williams Sanskrit–English Dictionary. Classical meanings are read through Patanjali, Vyasa, the Sankhya Karika, and Hariharananda Aranya. The journal’s applications are identified separately.
28 terms
अभ्यास
Abhyāsa
Word formation and roots
अभि (abhi), toward or over, with √अस् (as), to throw or apply; the derived noun is abhyāsa. This is not derived from √आस् (ās), to sit.
Literal meaning
Repetition, repeated application, or practice.
Classical meaning
In Yoga, the effort directed toward steadiness. It becomes firmly grounded through long, continuous, committed practice.
How we use it here
Practice develops the steadiness that sustained observation requires. Practice, observation, and understanding develop together.
Yoga Sutras I.12–14; Vyasa and Hariharananda on I.13–14.
अहम् (aham), I, + कार (kāra), making, from √कृ (kṛ), to make or do. The final m is represented by anusvara before k: ahaṃkāra.
Literal meaning
I-making.
Classical meaning
In Sankhya, the principle of self-appropriation or individuation. It belongs to changing nature, rather than being the conscious principle itself.
How we use it here
Useful when examining how an experience becomes “my experience” or an action becomes “I am the doer.” Its technical meaning is wider than pride or vanity.
Sankhya Karika 22 and 24; distinguish Yoga Sutra II.6.
अ (a), the negative prefix, + संप्रज्ञात (samprajñāta), clearly known.
Literal meaning
Not involving the specific cognition denoted by samprajñāta.
Classical meaning
The commentarial name for the other samadhi of I.18, involving cessation of mental modifications with latent impressions remaining. It must not be confused with sleep or ordinary blankness.
How we use it here
Acknowledged through textual description. The journal does not present a personal claim to this attainment or treat it as another ordinary experience of an object.
Yoga Sutra I.18; Vyasa and Hariharananda on I.18. Read with I.51.
अस्मि (asmi), I am, + ता (tā), the suffix for a state or quality. Asmi is a form of √अस् (as), to be.
Literal meaning
I-am-ness.
Classical meaning
Its role depends on context. I.17 includes a subtle I-sense in cognitive absorption. II.6 describes the apparent identification of the conscious principle with the instrument of knowing.
How we use it here
Even a wordless I-sense needs to be distinguished from the conscious principle. We do not equate it automatically with self-knowing.
From √बुध् (budh), to wake, notice, or understand, with the noun-forming suffix ति (ti); the sounds combine in buddhi.
Literal meaning
Understanding, intelligence, or discernment.
Classical meaning
The determinative faculty in Sankhya, also called mahat in its cosmological account. It belongs to nature and is distinct from the conscious principle.
How we use it here
The faculty through which an understanding or judgment becomes definite. Even its clearest condition must be distinguished from consciousness itself.
Sankhya Karika 23; Vyasa and Hariharananda on Yoga Sutra II.20.
A basic noun, not a transparent compound. Monier-Williams records a traditional Uṇādi derivation from √ग्रह् (grah), to grasp. That traditional derivation is distinct from the word’s philosophical definition.
Literal meaning
Strand, quality, or constituent.
Classical meaning
Sankhya describes nature through three mutually interacting constituents: sattva, rajas, and tamas. They are more than labels for moods.
How we use it here
A reference term for later study. The opening essays describe clarity, activity, and dullness in ordinary language without presenting those examples as the complete theory.
From केवल (kevala), alone or independent, with an abstract-noun formation producing kaivalya.
Literal meaning
Aloneness, independence, or isolation.
Classical meaning
The independence of the conscious principle from the constituents of nature. This is a technical account of liberation, not social isolation.
How we use it here
When its full classical meaning is discussed, it is identified as textual teaching. The opening inquiry does not claim personal verification of every aspect of that account.
From √क्लिश् (kliś), to trouble, afflict, or distress; the noun is kleśa.
Literal meaning
Affliction or distress.
Classical meaning
Yoga names five afflictions: ignorance, mistaken identification, attachment, aversion, and clinging to life.
How we use it here
A technical category for the roots of disturbance. Compulsion is one ordinary way into examining their operation; it is not a complete translation of kleśa.
Seedless samadhi. I.51 speaks of it in connection with the cessation even of the impression born of meditative knowledge. Its relation to I.18 needs the commentary, rather than an assumption that both passages describe the same stage in identical terms.
How we use it here
Further textual teaching, briefly acknowledged without claiming personal experience. A full account is outside the opening essays.
Yoga Sutras I.50–51; compare I.18 and its commentaries.
नि (ni), down or in, + √रुध् (rudh), to obstruct, restrain, or check; together they form nirodha.
Literal meaning
Restraint, checking, or cessation.
Classical meaning
The restraint or cessation of mental modifications central to Yoga’s definition. Its extent must be read in relation to the particular state being discussed.
How we use it here
Distinguished from dullness and from merely suppressing unwanted words. We do not use any brief quiet interval as proof of complete cessation.
निर् (nir), without, + विचार (vicāra), reflection or examination, from वि (vi) + √चर् (car), to move or range.
Literal meaning
Without reflective examination.
Classical meaning
A form of absorption concerning subtle objects, free from the reflective construction described in its counterpart. I.46 still includes it among seeded absorptions; I.47–49 describes the clarity and knowledge associated with its proficiency.
How we use it here
Significant for the discussion of knowing beyond ordinary verbal thought. It is not defined merely as any period without internal speech.
Yoga Sutras I.44–49; Hariharananda on I.44 and I.47.
प्र (pra), forward or forth, + कृति (kṛti), making or formation, from √कृ (kṛ), to make.
Literal meaning
Original constitution, nature, or primary condition.
Classical meaning
Primordial nature in Sankhya, the source of changing mental and material phenomena. It includes the mind; it does not mean only the natural environment.
How we use it here
Used when the classical distinction between the conscious principle and changing nature needs explicit treatment.
An old noun meaning person or human being. Its historical derivation is uncertain. Traditional explanations such as “dwelling in the city” are interpretive etymologies, not a secure word-by-word historical derivation.
Literal meaning
Person or human being; its philosophical sense is specialized.
Classical meaning
The conscious principle or seer, distinct from changing nature. Classical Sankhya recognizes a plurality of conscious principles.
How we use it here
We distinguish the conscious principle within what we ordinarily call the whole person: body, mind, and consciousness. It is not another thought, a subtle I-sense, or an object to inspect.
सम् (sam), together or completely, + आ (ā), toward, + √धा (dhā), to place or establish. The derived noun is samādhi.
Literal meaning
Putting together, establishing, or collectedness.
Classical meaning
Absorption. III.3 describes the object alone shining forth, with the mind’s own form as if absent. Other passages distinguish cognitive absorption and cessation.
How we use it here
An umbrella term requiring context. Wordless knowing, an ordinary quiet mind, and every form of samadhi are not treated as interchangeable.
Related to संख्या (saṃkhyā), reckoning or enumeration: सम् (sam), together, + √ख्या (khyā), to make known or reckon. Sāṃkhya is a derived form; the journal spells it Sankhya.
Literal meaning
Relating to reckoning, enumeration, or systematic discrimination.
Classical meaning
The philosophical tradition that distinguishes conscious principles from nature and analyzes the principles of experience and manifestation.
How we use it here
Our classical foundation alongside Yoga. The spelling Sankhya is an editorial choice; it does not change the Sanskrit word.
Isvarakrsna’s Sankhya Karika, especially 1–3 and 17–22.
सत् (sat), existent, + कार्य (kārya), effect or what is to be made, from √कृ (kṛ), + वाद (vāda), doctrine or assertion, from √वद् (vad), to speak.
Literal meaning
The doctrine of the existent effect.
Classical meaning
The Sankhya account that an effect exists in its cause before manifestation. Manifestation is transformation, rather than production from absolute nonexistence.
How we use it here
A reference for later discussion of causation. It is not inferred merely from observing a personal habit.
सत् (sat), being or existent, from √अस् (as), to be, + त्व (tva), the suffix for a state or quality.
Literal meaning
Being, existence, or essence.
Classical meaning
As a constituent of nature, associated with illumination, clarity, and lightness. Even a predominantly sattvic mind remains distinguishable from the conscious principle.
How we use it here
Useful for discussing clear stillness. Clarity of mind is not equated with consciousness itself.
Sankhya Karika 12–13; Yoga Sutras II.18 and III.35.
सम् (sam), together or thoroughly, with √कृ (kṛ), to make; the derived stem includes s, yielding saṃskāra. It is not simply a sandhi split into two independent words.
Literal meaning
Preparation, refinement, or formation; an impression in psychological use.
Classical meaning
A latent impression or disposition associated with activity. Impressions condition later mental activity, which can reinforce them.
How we use it here
Connects the discussion of habit to the classical account. It is not limited to memories we can deliberately recall.
An inherited noun meaning darkness. It is not a compound requiring sandhi separation. A single transparent verbal-root derivation is not asserted here; the lexical meaning is clearer than that analysis.
Literal meaning
Darkness or obscurity.
Classical meaning
The constituent of nature associated with heaviness, obstruction, and inertia. It interacts with sattva and rajas.
How we use it here
Helps distinguish dullness from clear stillness. Little verbal thought can occur in either condition, so the absence of words alone is insufficient.
From विराग (virāga), absence of passion or attachment, with an abstract-noun formation. Vi marks separation; rāga, attraction or coloring, is related to √रञ्ज् (rañj), to color or become attached. The initial vowel strengthens in vairāgya.
Literal meaning
Dispassion, absence of attachment, or indifference.
Classical meaning
Freedom from thirst for experienced or promised enjoyments. Hariharananda distinguishes earlier efforts at restraint from mature indifference, in which attraction no longer needs continual control.
How we use it here
Indifference arising through understanding: what once compelled us loses its hold. This leaves room for attentive, appropriate action rather than requiring the pursuit of satisfaction.
विवेक (viveka), discrimination, from वि (vi), apart, + √विच् (vic), to separate or distinguish; ख्याति (khyāti), recognition or knowledge, from √ख्या (khyā), to make known, with ति (ti).
Literal meaning
Discriminative recognition or discernment.
Classical meaning
Discernment of the distinction between the conscious principle and the mind. II.26 specifies that this discernment must be unwavering.
How we use it here
More precise than a general feeling of clarity. We examine whether knowing remains clear when mental activity returns, without treating calmer behavior alone as proof of liberation.
Yoga Sutra II.26; Vyasa and Hariharananda on II.26.
From √युज् (yuj). Sanskrit distinguishes senses of joining or yoking and of concentrating; the commentarial definition here uses the concentration sense.
Literal meaning
Yoking, application, or concentration, depending on context.
Classical meaning
Patanjali defines Yoga through nirodha of the mind’s modifications. Vyasa opens his commentary by identifying Yoga with samadhi.
How we use it here
The classical discipline supporting steadiness, discernment, and freedom. We do not assume that “union” by itself explains Patanjali’s definition.