International Alphabet of Sanskrit Transliteration in the context of "Pandava"

Abhijnanashakuntalam (Devanagari: अभिज्ञानशाकुन्तलम्, IAST: Abhijñānaśākuntalam), also known as Shakuntala, The Recognition of Shakuntala, The Sign of Shakuntala, and many other variants, is a Sanskrit play by the ancient Indian poet Kālidāsa, dramatizing the story of Śakuntalā told in the epic Mahābhārata and regarded as the best of Kālidāsa's works. Its exact date is uncertain, but Kālidāsa is often placed in the 4th century CE.

Āstika (Sanskrit: आस्तिक, IAST: āstika) and nāstika (Sanskrit: नास्तिक, IAST: nāstika) are mutually exclusive terms that modern scholars use to classify the schools of Indian philosophy as well as some Hindu, Buddhist and Jain texts. The various definitions for āstika and nāstika philosophies have been disputed since ancient times, and there is no consensus. One standard distinction, as within ancient- and medieval-era Sanskrit philosophical literature, is that āstika schools accept the Vedas, the ancient texts of India, as fundamentally authoritative, while the nāstika schools do not. However, a separate way of distinguishing the two terms has evolved in current Indian languages like Telugu, Hindi and Bengali, wherein āstika and its derivatives usually mean 'theist', and nāstika and its derivatives denote 'atheism'.

Still, philosophical tradition maintains the earlier distinction, for example, in identifying the school of Sāṃkhya, which is non-theistic (as it does not explicitly affirm the existence of God in its classical formulation), as āstika (Veda-affirming) philosophy, though "God" is often used as an epithet for consciousness (purusha) within its doctrine. Similarly, though Buddhism is considered to be nāstika, Gautama Buddha is considered an avatar of the god Vishnu in some Hindu denominations. Due to its acceptance of the Vedas, āstika philosophy, in the original sense, is often equivalent to Hindu philosophy: philosophy that developed alongside the Hindu religion.

Vaisheshika (IAST: Vaiśeṣika; /vaɪˈʃɛʃɪkə/; Sanskrit: वैशेषिक) is one of the six schools of Hindu philosophy from ancient India. In its early stages, Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and soteriology. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and soteriology to the Nyāya school of Hinduism, but retained its difference in epistemology and metaphysics.

The epistemology of the Vaiśeṣika school of Hinduism, like Buddhism, accepted only two reliable means to knowledge: direct observation and inference. The Vaiśeṣika school and Buddhism both consider their respective scriptures as indisputable and valid means to knowledge, the difference being that the scriptures held to be a valid and reliable source by Vaiśeṣikas were the Vedas.

Mīmāṁsā (Sanskrit: मीमांसा; IAST: Mīmāṁsā) is a Sanskrit word that means "reflection" or "critical investigation" and thus refers to a tradition of contemplation which reflected on the meanings of certain Vedic texts. This tradition is also known as Pūrva-Mīmāṁsā because of its focus on the earlier (pūrva) Vedic texts dealing with ritual actions, and similarly as Karma-Mīmāṁsā due to its focus on ritual action (karma). It is one of six Vedic "affirming" (āstika) schools of Hindu philosophy. This particular school is known for its philosophical theories on the nature of Dharma, based on hermeneutics of the Vedas, especially the Brāḥmanas and samhitas. The Mīmāṃsā school was foundational and influential for the Vedāntic schools, which were also known as Uttara-Mīmāṁsā for their focus on the "later" (uttara) portions of the Vedas, the Upanishads. While both "earlier" and "later" Mīmāṁsā investigate the aim of human action, they do so with different attitudes towards the necessity of ritual praxis.

Mīmāṁsā has several sub-schools, each defined by its pramana. The Prabhākara sub-school, which takes its name from the seventh-century philosopher Prabhākara, described the five epistemically reliable means to gaining knowledge: pratyakṣa or perception; anumāna or inference; upamāṇa, comparison and analogy; arthāpatti, the use of postulation and derivation from circumstances; and shabda, the word or testimony of past or present reliable experts. The Bhāṭṭa sub-school, from philosopher Kumārila Bhaṭṭa, added a sixth means to its canon; anupalabdhi meant non-perception, or proof by the absence of cognition (e.g., the lack of gunpowder on a suspect's hand)

Nirvana or nibbana (Sanskrit: निर्वाण; IAST: nirvāṇa; Pali: nibbāna) is the extinguishing of the passions, the "blowing out" or "quenching" of the activity of the grasping mind and its related suffering, stresses, and unease. Nirvana is the goal of many Buddhist paths, and leads to the soteriological release from dukkha ('suffering') and rebirths in saṃsāra. Nirvana is part of the Third Truth on "cessation of dukkha" in the Four Noble Truths, and the "summum bonum of Buddhism and goal of the Eightfold Path."

In all forms of Buddhism, Nirvana is regarded as the highest or supreme religious goal. It is often described as the unconditioned or uncompounded (Skt.: asaṃskṛta, Pali: asankhata), meaning it is beyond all forms of conditionality — not subject to change, decay, or the limitations of time and space. Nirvana is typically seen as being outside the realm of dependent arising (pratītyasamutpāda), representing a truth that transcends cause and effect, as well as all conventional dualities such as existence and non-existence, or life and death. Nirvana is also said to transcend all conceptual frameworks, being beyond the grasp of ordinary human perception.

Matrikas (Sanskrit: मातृका (singular), IAST: mātṛkā, lit. "mothers"), also called Mataras or Matri, are a group of mother goddesses in Hinduism. The Matrikas are often depicted in a group of seven, the Saptamatrika(s) (Seven Mothers). However, they are also depicted as a group of eight, the Ashtamatrika(s). They are associated with these gods as their energies (Shaktis). Brahmani emerged from Brahma, Vaishnavi from Vishnu, Maheshvari from Shiva, Indrani from Indra, Kaumari from Kartikeya, Varahi from Varaha and Chamunda from Chandi. And additionals are Narasimhi from Narasimha and Vinayaki from Ganesha.

Originally the seven goddesses of the seven stars of the star cluster of the Pleiades, they became quite popular by the seventh century CE and a standard feature of the Hindu goddesses's temples from the ninth century CE onwards. In South India, Saptamatrikas worship is prevalent whereas the Ashtamatrikas are venerated in Nepal, among other places.

Varahi (Sanskrit: वाराही, IAST:Vārāhī) is one of the Matrikas, a group of seven mother goddesses in the Hindu religion who bears the head of a sow. In Nepal, she is called Barahi. In Rajasthan and Gujarat, she is venerated as Dandini.

In the Vedic and Hindu religions, Brahman (Sanskrit: ब्रह्मन्; IAST: Brahman) has a "variety of meanings," but in the Upanishads and later Indian philosophies it connotes 'That' from which all existence proceeds, and to which everything returns, the origin and cause of all that exists. In contemporary Hindu metaphysics it is the highest universal principle, the Ultimate reality of the universe.

Brahman is a concept found in the Vedas, and it is extensively discussed in the early Upanishads, with a variety of meanings. According to Gavin Flood, the concept of Brahman evolved and expanded from the power of sound, words, and rituals in Vedic times to the "deeper foundation of all phenomena," the "essence of the self (Atman, Self)," and the deeper "truth of a person beyond apparent difference." Other scholars such as Barbara Holdrege, Hananya Goodman, and Jan Gonda, contend that the earliest Vedic verses suggest that this ancient meaning was never the only meaning, and the concept evolved and expanded in ancient India.

Nalanda (IAST: Nālandā, pronounced [naːlən̪d̪aː]) was a renowned Buddhist mahavihara (great monastery) in medieval Magadha (modern-day Bihar), eastern India. Widely considered to be among the greatest centres of learning in the ancient world and often referred to as "the world's first residential university", it was located near the city of Rajagriha (now Rajgir), roughly 90 kilometres (56 mi) southeast of Pataliputra (now Patna). Operating for almost a thousand years from 427 CE until around 1400 CE, Nalanda mahavihara played a vital role in promoting the patronage of arts, culture and academics during the 5th and 6th century CE, a period that has since been described as the "Golden Age of India" by scholars. The characterisation of Nalanda as a "university" in the modern sense has been challenged by scholars. They argue that while it was undoubtedly a major centre of learning, comparing it directly to a modern university is historically imprecise.

Nalanda was established by emperor Kumaragupta I of the Gupta Empire around 427 CE, and was supported by numerous Indian and Javanese patrons – both Buddhists and non-Buddhists. Nalanda continued to thrive with the support of the rulers of the Pushyabhuti dynasty (r. 500–647 CE) and the Pala Empire (r. 750–1161 CE). After the fall of the Palas, the monks of Nalanda were patronised by the Pithipatis of Magadha. Nalanda was attacked by Huns under Mihirakula in the 5th century and again sustained severe damage from an invasion by the Gauda king of Bengal in the 8th Century. During the final invasion it was burnt down by Muhammad Bakhtiyar Khilji (c. 1200), but it managed to remain operational for decades (or possibly even centuries) following his raids.

Guru (/ˈɡuːruː/ Sanskrit: गुरु; IAST: guru) is a Sanskrit term for a "mentor, guide, expert, or master" of certain knowledge or field. In pan-Indian traditions, a guru is more than a teacher: traditionally, the guru is a reverential figure to the disciple (or shisya in Sanskrit, literally seeker [of knowledge or truth]) or student, with the guru serving as a "counsellor, who helps mould values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student". Whatever language it is written in, Judith Simmer-Brown says that a tantric spiritual text is often codified in an obscure twilight language so that it cannot be understood by anyone without the verbal explanation of a qualified teacher, the guru. A guru is also one's spiritual guide, who helps one to discover the same potentialities that the guru has already realized.

The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. The guru, and gurukula – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts so also specific science and technology. By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. These gurus led broad ranges of studies including Hindu scriptures, Buddhist texts, grammar, philosophy, martial arts, music and painting.