Ātman means “soul” in Sanskrit. Rahula uses this term in his explanation of Buddhist doctrine, which teaches that people do not have souls. He contrasts the Hindu concept of Ātman with the Buddhist teaching of Anatta to highlight how Buddhism radically reframes ideas of personal identity and liberation.

Arahant means a “fully enlightened one,” or a person who has realized complete enlightenment (30). The Buddha was the first Arahant. Rahula uses this Pali word many times in his work, as it does not have a simple English translation. Unlike a Buddha, an Arahant typically achieves enlightenment through the teachings of another rather than independently. Rahula discusses the Arahant as a model of what dedicated spiritual practice can achieve, even after the Buddha’s lifetime.

Bhāvanā is the Pali word for “culture” or “development,” in this case referring to people’s mental development. Rahula uses this word in his passages on the Buddhist approach to meditation. In the Buddhist tradition, people follow the Buddha’s beliefs about Bhāvanā by practicing meditation which increases either their mindfulness or their mental concentration. Rahula explains that Bhāvanā is not simply a retreat from the world, but a disciplined practice that reshapes perception, awareness, and ultimately suffering.

A Bhikkhu is the Pali term for a monk. Rahula usually leaves this word untranslated when he translates the Buddha’s teachings. Many of Buddha’s quotations begin with him addressing his order of monks, with “O Bhikkhus…” Bhikkhus were expected to live according to a strict code of ethical conduct, and Rahula frequently references the Sangha’s role in preserving and transmitting the Buddha’s teachings.

Dukkha is a Pali word that is usually translated to English as “suffering,” but also includes shades of meaning such as impermanence, imperfection, and emptiness. The universality of Dukkha is a crucial part of Buddhist beliefs; the First Noble Truth is called Dukkha. The Buddha taught that only by understanding the causes of Dukkha can people realize enlightenment and end the cycle of suffering.

Karma is a term for intentional actions which could have good or bad intentions and consequences. Depending on their actions, people can accrue good or bad Karma which continues their cycle of rebirth. Rahula emphasizes that Karma is not fate or divine punishment, but a natural moral law in which individuals shape their future through present choices.

Magga means “the path,” and it is the name of the Fourth Noble Truth. This can also be called The Middle Path or The Noble Eightfold Path. Rahula explains that by practicing the eight categories of the path, people can live out Buddhist principles of ethical conduct, mental discipline, and wisdom.

Nirodha is the Third Noble Truth, and it refers to the cessation of Dukkha. In Sanskrit, the more famous form of the word is Nirvāṇa. Rahula claims that it is difficult to capture Nirodha in language, but that it is the realization of the “absolute truth” or “ultimate reality.” The Buddha taught that by extinguishing selfish desire and attachment, people will realize Nirodha.

Nirvāṇa is the Sanskrit word for Nirodha, the Third Noble Truth. It is often misunderstood in Western contexts as a mystical escape, but Rahula presents Nirvāṇa as an achievable, lived experience of mental freedom.

Pali was an Indo-Aryan language that was spoken on the Indian subcontinent. It is now considered a classical language. Pali is most notable as the language of the original Buddhist texts of Theravada Buddhism, such as the collection of scriptures called the Tipiṭaka. Today some Buddhists study Pali to be able to read these original texts or perform ritual chants. Rahula understands Pali and translates the Pali into English in his work What the Buddha Taught.

Samudaya refers to “The Arising of Dukkha,” and it is the name of the Second Noble Truth of Buddhism. Rahula explains that Samudaya refers to the “thirst” or selfish desires that trigger the existence of Dukkha. This craving is not limited to material wants, but also includes attachments to ideas, beliefs, and identities.

Sangba refers to the Order of Monks in Buddhism. Rahula refers to the Sangba in his discussion about how the Buddha never sought to control them, instead allowing them to be personally responsible for their own beliefs and actions. Note: this term appears to be a variant of Sangha. In Rahula’s book, Sangha is the correct term used for the monastic order.

The Sangha refers to the community of Buddhists, including monks, nuns, and laypeople. Rahula uses this term in his explanation that Buddha was an unusual religious leader in that he allowed freedom of thought among the sangha. Rahula also mentions the Sangha in his description of the Buddha’s death, in which the Buddha tells his monks that he has no further instructions for the Sangha and that they should take refuge in themselves.