Conceptual Lattice

Reality as such; the categorical structure of what is.

Settled doctrine; the rigorously concluded teaching of the school.

The living entity; a particle of consciousness, ontologically taṭastha-śakti.

Marginal potency; the ontological source of the jīva, poised between svarūpa- and māyā-śakti.

Essential form; the constitutional nature of a being or potency.

Relation; the knowledge of how jīva, jagat, and Bhagavān stand in mutual relation.

The means; the practice prescribed once sambandha is understood — bhakti.

The end; prema as the highest puruṣārtha.

Devotion to Bhagavān; the single subject and substance of the path.

Bhakti as cultivated practice; the disciplined means by which prema is awakened.

True knowledge; the cognitive correlate of bhakti that dispels avidyā.

Nescience; the jīva's beginningless misidentification with non-self under māyā.

Without beginning; the temporal character of the jīva's bondage and of avidyā.

Aversion to Bhagavān; the existential turning-away that precipitates avidyā.

The deluding potency; the external śakti under which the bound jīva is held.

The great deluding potency; māyā considered in her cosmic, governing aspect.

Svayaṁ Bhagavān; the integral source of all avatāras and the object of prema.

The Supreme as full possessor of the six opulences; the personal Absolute.

Potency; the threefold svarūpa-, taṭasthā-, and māyā-śakti of Bhagavān.

Inconceivable simultaneous difference and non-difference of śakti and śaktimān.

Pure love of Kṛṣṇa; the mature flowering of bhakti and the prayojana of the jīva.

Aesthetic-devotional savor; the experiential ground of bhakti-bhāva.

The preceptor through whom siddhānta and dīkṣā descend within paramparā.

Disciplic succession; the living channel that preserves siddhānta across generations.

Right conduct; the lived Vaiṣṇava etiquette that embodies siddhānta in practice.