Glossary
Śabda Kośaḥ
शब्दकोशः
nāda: नाद “Sound; tone, vibration.” Metaphysically, the mystic sounds of the Eternal, of which the highest is the transcendent, Soundless Sound, Paranāda, the first vibration from which creation emanates. Paranāda is so pure and subtle that it cannot be identified to the denser regions of the mind. From Paranāda comes Praṇava, Aum, and further evolutes of nāda. §
These are experienced by the meditator as the nādanāḍī śakti, “energy current of sound,” heard pulsing through the nerve system as a steady high-pitched hum, much like a tambura, an electrical transformer, a swarm of bees or a śruti box. Listening to the inner sounds is a contemplative practice called nāda upāsanā, “worship through sound,” nāda anusandhāna, “cultivation of inner sound,” or nāda yoga “union through sound.” Subtle variations of the nādanāḍī śakti represent the psychic wavelengths of established guru lineages of many Indian religions. Nāda also refers to other psychic sounds heard during deep meditation, including those resembling various musical instruments. Nāda also refers to ordinary sound. See: Aum, nāḍī.§
nādanāḍī śakti: नादनाडीशक्ति “Energy current of sound.” See: nāda.§
nāḍī: नाडी “Conduit; river.” A nerve fiber or energy channel of the subtle (inner) bodies of man. It is said there are 72,000 nāḍīs. These interconnect the chakras. The three main nāḍīs are iḍā, piṅgalā and sushumṇā. Iḍā and piṅgalā intertwine the spinal column, beginning at the mūlādhāra chakra, ending at the sahasrāra and crossing at the maṇipūra and the viśuddha chakras. –iḍā, also known as chandra (moon) nāḍī, is pink in color. It flows downward, ending on the left side of the body. This current is feminine in nature and is the channel of physical-emotional energy. –piṅgalā, also known as sūrya (sun) nāḍī, is blue in color. It flows upward, ending on the right side of the body. This current is masculine in nature and is the channel of intellectual-mental energy. –sushumṇā is the major nerve current which passes through the spinal column from the mūlādhāra chakra at the base to the sahasrāra at the crown of the head. It is the channel of kuṇḍalinī. Through yoga, the kuṇḍalinī energy lying dormant in the mūlādhāra is awakened and made to rise up this channel through each chakra to the sahasrāra chakra. [See illustration, page 787.] See: chakra, kuṇḍalinī, rāja yoga.§
nāgasvara: नागस्वर “Serpentine tone.” Often nādaswaram. A double-reed woodwind musical instrument about three feet long, similar to an oboe, but more shrill and piercing. Common in South India, played at Hindu pūjās and processions with the tavil, a large drum.§
naive: Lacking critical ability or analytical insight; not subtle or learned. Simple and gullible.§
nakshatra: नक्षत्र “Star cluster.” Central to astrological determinations, the nakshatras are 27 star-clusters, constellations arranged along the ecliptic, or path of the sun. An individual’s nakshatra, or birth star, is the constellation the moon was aligned with at the time of birth. See: jyotisha.§
Namaḥ Śivāya: नमः शिवाय “Adoration (homage) to Śiva.” The supreme mantra of Śaivism, known as the Pañchākshara, or “five syllables.” Na is the Lord’s veiling grace; Ma is the world; Śi is Śiva; Vā is His revealing grace; Ya is the soul. The syllables also represent the physical body: Na the legs, Ma the stomach, Śi the shoulders, Vā the mouth and Ya the eyes. Embodying the essence of Śaiva Siddhānta, this mantra is found in the center of the central Veda (the Yajur) of the original three Vedas (Ṛig, Yajur and Sāma). Namastārāya namaḥ śaṁbhave cha mayobhave cha, namaḥ śaṅkarāya cha mayaskarāya cha, namaḥ śivāya cha śivayatarāya cha. “Homage to the source of health and to the source of delight. Homage to the maker of health and to the maker of delight. Homage to the Auspicious, and to the more Auspicious” (Kṛishṇa Yajur Veda, Taittirīya Saṁhitā 4.5.8). ¶When applied to the symbolism of Lord Naṭarāja, a second and partly differing rendering relates Na-Ma-Śi-Vā-Ya to Śiva’s five actions as follows. Na represents saṁhāra, destruction or dissolution, corresponding to the hand which which holds a blazing flame. Ma stands for His concealing grace, tirodhāna śakti, symbolized by Lord Naṭarāja’s planted foot. Vā indicates revealing grace, anugraha śakti, by which souls return to Him, reflected in the left front hand in the elephant trunk pose, gajahasta, pointing to His left foot, source of revealing grace. Śi stands for sṛishṭi, creation, and Śiva’s back right hand holding the drum. Ya stands for Śiva’s power of stithi, preservation and protection, shown in His hand gesturing abhaya, “fear not.” ¶Na-Ma-Śi-Vā-Ya also stands for the five elements: Na as earth; Ma, water; Śi, fire; Vā, air; and Ya, ākāśa. See: mantra, japa. §
namaskāra: नमस्कार “Reverent salutations.” The traditional Hindu verbal greeting and mudrā in which the palms are joined together and held before the heart or raised to the level of the forehead. The mudrā is also called añjali. It is a devotional gesture made equally before a Deity, holy person, friend or momentary acquaintance.§
Namo Myoho Renge Kyo:“Glory to the marvelous Lotus Sūtra.” A foremost Japanese Nichiren Buddhist mantra.§
Nandi: नन्दि “The joyful.” A white bull with a black tail who is the vāhana, or mount, of Lord Śiva, symbol of the powerful instinctive force tamed by Him. Nandi is the perfect devotee, the soul of man, kneeling humbly before God Śiva, ever concentrated on Him. The ideal and goal of the Śiva bhakta is to behold Śiva in everything.§
Nandikeśvara Kāśikā: नन्दिकेश्वरकाशिका The only surviving work of Nandikesvara (ca 250 BCE). Its 26 verses are the earliest extant exposition of advaitic Śaivism, aside from the Śaiva Āgamas.§
Nandinatha (Nandinātha): नन्दिनाथ (ca 250 BCE) The first siddha satguru of the major stream of the Nandinātha Sampradāya, the Kailāsa Paramparā, recorded in Panini’s book of grammar as the teacher of ṛishis Patanjali, Vyaghrapada and Vasishtha. Among its representatives today are counted Satguru Sivaya Subramuniyaswami (1927-2001) and his successor Satguru Bodhinatha Veylanswami (1942-). See: Kailāsa Paramparā, Nātha Sampradāya.§
Nandinātha Sampradāya: नन्दिनाथसंप्रदाय See: Nātha Sampradāya.§
Naraka: नरक Abode of darkness. Literally, “pertaining to man.” The nether worlds. Equivalent to the Western term hell, a gross region of the Antarloka. Naraka is a congested, distressful area where demonic beings and young souls may sojourn until they resolve the darksome karmas they have created. Here beings suffer the consequences of their own misdeeds in previous lives. Naraka is understood as having seven regions, called tala, corresponding to the states of consciousness of the seven lower chakras. They are described as places of torment, pain, darkness, confusion and disease, but these are only temporary abodes for the evolving soul. Hinduism has no such concept as eternal hell. See: asura, hell, loka (also, individual tala entries).§
Naṭarāja: नटराज “King of Dance” or “King of Dancers.” God as the Cosmic Dancer. Perhaps Hinduism’s richest and most eloquent symbol, Naṭarāja represents Śiva, the Primal Soul, Parameśvara, as the power, energy and life of all that exists. This is Śiva’s intricate state of Being in Manifestation. The dance of Śiva as Naṭeśa, Lord of Dancers, is the rhythmic movement of the entire cosmos. All that is, whether sentient or insentient, pulsates in His body, and He within it. Both male and female elements are depicted in this icon–as they are in Ardhanārīśvara, the “half-female God,” symbol of the inseparable nature of Śiva-Śakti. See: Parāśakti Parameśvara, Parāśakti, Paraśiva, Sadāśiva. §
Natchintanai: நற்சிந்தனை The collected songs of Sage Yogaswami (1872–1964) of Jaffna, Sri Lanka, extolling the power of the satguru, worship of Lord Śiva, the path of dharma and the attainment of Self Realization. See: Kailāsa Paramparā.§
Nātha: नाथ “Master, lord; adept.” Names an ancient Himalayan tradition of Śaiva-yoga mysticism whose first historically known exponent was Nandikesvara (ca 250 BCE). Nātha–Self-Realized adept–designates the extraordinary ascetic masters (or devotees) of this school. who through siddha yoga have attained tremendous powers, siddhis, and are sometimes called siddha yogīs (accomplished or fully enlightened ones). The words of such beings naturally penetrate deeply into the psyche of their devotees, causing mystical awakenings. Like all tantrics, Nāthas have refused to recognize caste distinctions in spiritual pursuits. Their satgurus bestow initiation according to spiritual worthiness, accepting devotees from the lowest to the highest rungs of society. Nātha also designates a follower of the Nātha tradition. The Nāthas are considered the source of haṭha as well as rāja yoga. See: Kailāsa Paramparā, Nātha Sampradāya, siddha yoga.§
Nātha Sampradāya: नाथसंप्रदाय “Traditional doctrine of the masters.” Sampradāya means a living stream of tradition or theology. Nātha Sampradāya is a philosophical and yogic tradition of Śaivism whose origins are unknown. This oldest of Śaivite sampradāyas existing today consists of two major streams: the Nandinātha and the Ādinātha. The Nandinātha Sampradāya has had as exponents Maharishi Nandinatha and his disciples: Patanjali (author of the Yoga Sūtras) and Tirumular (author of Tirumantiram). Among its representatives today are the successive siddhars of the Kailāsa Paramparā. The Ādinātha lineage’s known exponents are Maharishi Adinatha, Matsyendranatha and Gorakshanatha, who founded a well-known order of yogīs. See: Kailāsa Paramparā, Nātha, Śaivism, sampradāya.§
Nayanar: நாயனார் “One who shows the way.” The 63 canonized Tamil saints of South India, as documented in the Periyapurāṇam by Sekkilar (ca 1140). All but a few were householders, honored as exemplars of radical devotion to Lord Śiva, though their biographies are perhaps historically inaccurate and the actions of some were violent, even heinous. Several contributed to the Śaiva Siddhānta scriptural compendium called Tirumurai. §
near-death: Drawing very near the point of death, without actually dying.§
negative attachment: A fear, worry or doubt about the future or a lingering regret about the past that keeps one from “flowing with the river of life,” living fully in the moment as an independent, spiritual being, facing each experience in the light of understanding.§
neri: நெறி “Path.”§
nerves: Cord-like bundles of fibers made up of neurons through which impulses pass between the brain, central nervous system and other parts of the body. Here also names the fibrous network of inner bodies.§
nervous system: The system of the brain, spinal cord, nerves, ganglia and parts of the receptor and effector organs that regulates the body’s responses to internal and external stimuli.§
neuroses: A mental or emotional disorder with symptoms such as insecurity, anxiety, depression and irrational fears.§
neutralize: To counteract and affect or make useless; to balance.§
neutron star: A star which has collapsed in on itself and is extremely dense. A neutron star the size of an orange would weigh more than the Earth.§
nightingale: A small European songbird known for its melodious singing, especially at night.§
nightmare: A dream arousing feelings of intense fear, horror and distress.§
nīkashūm: (Shūm) Withdrawing all the physical/astral energies into the spinal current. Pronounced nee-kaw-shoom. See: Shūm.§
nimbus: A radiant light surrounding a person or thing; an aura.§
Nirguṇa Brahman: निर्गुणब्रह्मन् “God without qualities.” See: Brahman.§
nirvāṇa: निर्वाण “Extinction.” In Buddhism, the indescribable ultimate attainment or disinterested wisdom and compassion. In Hinduism, emancipation from ignorance and the end of all attachment. Also an ideal condition of rest, harmony, stability, or joy.§
nirvāṇī and upadeśī: निर्वाणी उपदेशी Nirvāṇī means “extinguished one,” and upadeśī means “teacher.” In general, nirvāṇi refers to a liberated soul, or to a certain class of monk. Upadeśī refers to a teacher, generally a renunciate. In Dancing with Śiva, these two terms have special meaning, similar to the Buddhist arhat and bodhisattva, naming the two earthly modes of the realized, liberated soul. After full illumination, the jīvanmukta has the choice to return to the world to help others along the path. This is the way of the upadeśī (akin to bodhisattva), exemplified by the benevolent satguru who leads seekers to the goal of God Realization. He may found and direct institutions and monastic lineages. The nirvāṇī (akin to arhat) abides at the pinnacle of consciousness, shunning all worldly involvement. He is typified by the silent ascetic, the reclusive sage. See: satguru, viśvagrāsa.§
nirvikalpa samādhi: निर्विकल्पसमाधि “Undifferentiated trance, enstasy (samādhi) without form or seed.” The realization of the Self, Paraśiva, a state of oneness beyond all change or diversity; beyond time, form and space. The prefix vi connotes “change, differentiation.” Kalpa means “order, arrangement; a period of time.” Thus vikalpa means “diversity, thought; difference of perception, distinction.” Nir means “without.” See: enstasy, rāja yoga, samādhi, Self Realization.§
niyama: नियम “Restraint.” See: yama-niyama. §
nondualism: “Not two-ness.” Monistic philosophy. See: advaita, monism, monistic theism, Vedānta.§
nonsectarian: Not limited to or associated with a particular religious denomination.§
nook: A hidden or secluded spot. Here it refers to areas of the mind.§
nostalgia: A longing for past events, people or things; homesickness.§
nuances: Subtle or slight degrees of difference, as in meaning, feeling or tone. Here it refers to shades of the mind and thought.§
nucleus: A central part with other parts grouped around it; a core.§
nullify: To make invalid or useless.§
numerology: The study of the hidden meanings of numbers and how they influence human life.
§
oblation: An offering or sacrifice ceremoniously given to a God or guru. See: yajña.§
oblige: To constrain, make indebted or grateful.§
obscuration: The power to make obscure, to conceal or veil, as in Śiva’s veiling or obscuring grace. See: grace, Naṭarāja.§
obscure: Dark, hidden; not noticed or seen. Not clearly understood or explained; vague.§
obscuring grace: See: grace, Naṭarāja.§
observation: The act, power or practice of noting, or being aware, of facts and events.§
obstinate: Overly determined to have one’s own way. Stubborn.§
obstruction: An obstacle; something that prevents a desired result.§
occult: Hidden, or kept secret; revealed only after initiation. See: mysticism.§
occultism: The study of, and attempted control over, the supernatural.§
odic force: Spiritually magnetic–of or pertaining to consciousness within aśuddha māyā, the realm of the physical and lower astral planes. Odic force in its rarefied state is prakṛiti, the primary gross energy of nature, manifesting in the three guṇas: sattva, rajas and tamas. All matter–earth, air, fire and water, as well as thought–is composed of odic force. It is the force of attraction and repulsion between people, people and their things, and manifests as masculine (aggressive) and feminine (passive), arising from the piṅgalā and iḍā currents. These two currents (nāḍī) are found within the spine of the subtle body. Odic force is a magnetic, sticky, binding substance that people seek to develop when they want to bind themselves together, such as in partnerships, marriage, guru-śishya relationships and friendships. It, of itself, is stagnant and unflowing. Odic energy is the combined emanation of the prāṇamaya and annamaya kośas. See: actinic, kośa, subtle body, tattva.§
odic prāṇa: Physical vitality. During the process of making the mind return to an object or subject of concentration, odic as well as actinic prāṇa is forced through the subtle nerve currents, causing them to grow strong so that concentration becomes effortless as the subconscious responds to the conscious-mind concentration efforts, causing a new process called meditation to occur. See: actinic force, actinic prāṇa, odic force, willpower.§
officiate: Performing duties and responsibilities of an officer or priest.§
offset: Make up for, compensate for, counterbalance.§
offshoot: Something that branches out or derives its existence or origin from a particular source.§
ojas: ओजस् “Vigor, force, strength, vitality.” In āyurveda, the underlying life-sap or fluid-essence of the dhatus, the seven tissue systems of the body–plasma, blood, muscle, fat, bone, nerves and reproductive tissue. Ojas pervades every part of the body and underlies all physical capacities. It is not a physical substance, but exists on a subtle level. Ojas is depleted by excessive sex, drugs, excessive talking, loud music, emotional burnout and insufficient rest. Signs of diminished ojas are fear, worry, sensory organ pain, poor complexion, cheerlessness, harshness, emaciation, immune system disorders and tendency to contract diseases (all the symptoms of the modern disease AIDS). Conservation of the vital sexual fluids increases the store of ojas, strengthens the immune system and enhances health and the quality of one’s consciousness. Ojas is depleted by ejaculation in men, and by orgasm and menstruation in women. After 30 days of complete sexual abstinence, sperm is transmuted into ojas. This abundance of ojas rises to the brain and becomes centered in the head chakras, where it is expressed as spiritual and intellectual power. Such an individual develops a radiance, called tejas. In the realized being, the energy of ojas is transmuted to Absolute Consciousness as kuṇḍalinī śakti. See: āyurveda, lymph, tejas, transmutation, yoni.§
old soul: One who has reincarnated many times, experienced much and is therefore further along the path than young souls. Old souls may be recognized by their qualities of compassion, self-effacement and wisdom. See: evolution of the soul, soul.§
Om: ओम् “Yes, verily.” The most sacred mantra of Hinduism. An alternate transliteration of Aum (the sounds A and U blend to become O). See: Aum.§
omen: A sign that portends the nature of future events, either auspicious or inauspicious. §
ominous: Foreboding; frightening, sinister.§
omnipotent: All-powerful, able to do anything.§
omnipresent: Present everywhere and in all things.§
omniscient: Having infinite knowledge, all-knowing.§
oneness: Quality or state of being one. Unity, identity, especially in spite of appearances to the contrary–e.g., the oneness of soul and God. See: monism.§
onerous: Burdensome; weighing heavily.§
opalescent (opaline): Opal-like in appearance, a family of precious and semi-precious stones, milky white or of various colors, capable of refracting light and reflecting it into an array of colors. Showing a play of colors. Iridescent. §
opinionated knowledge: Knowledge gained through the study, hearing and quoting of opinions of others which is stored in the memory gridwork of the subconscious mind, providing a platform for the intellect and the ego. Seeing the world through the eyes of others. See: ego, intellect, subconscious mind.§
ordain (ordination): To confer the duties and responsibilities, authority and spiritual power of a religious office, such as priest, minister or satguru, through religious ceremony or mystical initiation. See: dīkshā.§
orthodox: “Of right (correct) opinion.” Conforming to established doctrines or beliefs. Opposite of heterodox, “different opinion.”§
overt: Open and observable to anyone; not covert, unconcealed.
§
pāda: पाद “The foot” (of men and animals); quarter-part, section; stage; path. Names the major sections of the Āgamic texts and the corresponding stages of practice and unfoldment on the path to moksha. According to Śaiva Siddhānta, there are four pādas, which are successive and cumulative; i.e. in accomplishing each one the soul prepares itself for the next, and yet each remains vital and is not outgrown as the next stage is reached. (In Tamil, Śaiva Siddhānta is also known as Nalu-pāda, “four-stage,” Śaivam). –charyā pāda (or mārga): “Good conduct stage.” The first stage where one learns to live righteously, serve selflessly, performing karma yoga. It is also known as dāsa mārga, “servitor’s path,” a time when the aspirant relates to God as a servant to a master. Traditional acts of charyā include cleaning the temple, lighting lamps and collecting flowers for worship. Worship at this stage is mostly external. –kriyā pāda (or mārga): “Religious action; worship stage.” Stage of bhakti yoga, of cultivating devotion through performing pūjā and regular daily sādhana. It is also known as the satputra mārga, “true son’s way,” as the soul now relates to God as a son to his father. A central practice of the kriyā pāda is performing daily pūjā. –yoga pāda (or mārga): Having matured in the charyā and kriyā pādas, the soul now turns to internalized worship and rāja yoga under the guidance of a satguru. It is a time of sādhana and serious striving when realization of the Self is the goal. It is the sakhā mārga, “way of the friend,” for now God is looked upon as an intimate friend. –jñāna pāda (or mārga): “Stage of wisdom.” Once the soul has attained Realization, it is henceforth a wise one who lives out the life of the body, shedding blessings on mankind. This stage is also called the San Mārga, “true path,” on which God is our dearest beloved. The Tirumantiram describes the fulfillment of each stage as follows. In charyā, the soul forges a kindred tie in “God’s world” (sālokya). In kriyā it attains “nearness” (sāmīpya) to Him. In yoga it attains “likeness” (sārūpya) with Him. In jñāna the soul enjoys the ultimate bliss of identity (sāyujya) with Śiva. See: jñāna, nirvāṇī and upadeśī.§
paddhati: पद्धति “Foot-path; track; guideline.” A class of expository writings, e.g., Gorakshanatha’s Siddha Siddhānta Paddhati and the many paddhatis that are guidebooks for temple rituals. There are paddhatis for the Vedas and for the Āgamas.§
padma: पद्म The lotus flower, Nelumbo nucifera, symbol of spiritual development and the chakras. Because it grows out of mud and rises to perfect purity and glory, it is an apt representation of the soul’s mystical growth and maturity.§
padmāsana: पद्मासन “Lotus posture.” The most famous haṭha yoga āsana, the optimum pose for sustained meditation. The legs are crossed, the soles of the feet upward, resembling a lotus flower. In this pose the intellectual-emotional energies are balanced and quieted. See: lotus pose, rāja yoga, yoga.§
pale: To decrease in importance. Low-intensity variation of a color, whitish.§
Pali: Ancient Indian language; a scriptural medium of Hinayāna Buddhism.§
palmist: One who analyzes a person’s character and predicts his future by interpreting the lines of the palm of his hand.§
panacea: A supposed single remedy for all diseases or discomforts; a cure-all.§
Pañchākshara Mantra: पञ्चाक्षरमन्त्र “five-lettered chant.” Śaivism’s most sacred mantra. See: Namaḥ Śivāya.§
pañchāṅga: पञ्चांग “five limbs, or parts.” (Tamil: pañchāṅgam) The traditional Hindu almanac, so named for five basic elements–tithi, nakshatra, kāraṇa, yoga and vara (or vasara). It provides vital statistics and interpretations about astrological factors–planets and stars–aspects of our subtle environment which are unseen but strongly influence the subtle environment, the ebb of karma and the flow of forces between people. Pañchāṅgams are used to determine the optimum times for all activities.§
pañcha nitya karma(s): पञ्चनित्यकर्म “five constant duties.” A traditional regimen of religious practice for Hindus: 1) dharma, virtuous living, 2) upāsanā, worship, 3) utsava, holy days, 4) tīrthayātrā, pilgrimage and 5) saṁskāras, sacraments. See: dharma, saṁskāra, tīrthayātrā.§
pandit (paṇḍita): पण्डित A Hindu religious scholar or theologian, a man well versed in philosophy, liturgy, religious law and sacred science.§
Panini (Pāṇini): पाणिनि Author of the Ashṭādhyāyī, systematizing Sanskrit grammar in 4,000 rules. (Dating uncertain: 4th century BCE, or later according to Western scholars.)§
panorama: An unbroken view of the whole of a surrounding area.§
pantheon: All the Gods of a religion together.§
pāpa: पाप “Wickedness; sin, crime.” 1) Bad or evil. 2) Wrongful action. 3) Demerit earned through wrongdoing. Pāpa includes all forms of wrongdoing, from the simplest infraction to the most heinous crime, such as premeditated murder. Each act of pāpa carries its karmic consequence, karmaphala, “fruit of action,” for which scriptures delineate specific penance for expiation. Pāpa is the opposite of puṇya (merit, virtue). See: aura, evil, karma, penance, puṇya, sin.§
paper dragon: An artificially apparent but unreal threat or problem.§
para: पर “Supreme; beyond.” As a first member in compounds this preposition denotes the highest dimension of whatever it precedes–as in Paraśiva or Parabrahman. (Sometimes parā, as in Parāśakti.)§
paradox: “Contrary to opinion,” belief or expectation. An apparent contradiction according to conventional logic and reason.§
Param: பரம் “The Supreme,” i.e., God, in Tamil.§
paramaguru: परमगुरु “Grand preceptor.” The guru of a disciple’s guru.§
Paramātman: परमात्मन् “Supreme Self,” or “transcendent soul.” Paraśiva, Absolute Reality, the one transcendent Self of every soul. Contrasted with ātman, which includes all three aspects of the soul: Paraśiva, Parāśakti and ānandamaya kośa. See: ātman, kośa, soul.§
Parameśvara: परमेश्वर “Supreme Lord or Ruler.” God Śiva’s third perfection, Supreme Mahādeva, Śiva-Śakti, mother of the universe. In this perfection, as personal, father-mother God, Śiva is a person–who has a body, with head, arms and legs, etc.–who acts, wills, blesses, gives darśana, guides, creates, preserves, reabsorbs, obscures and enlightens. In Truth, it is Śiva-Śakti who does all. The term Primal Soul, Paramapurusha, designates Parameśvara as the original, uncreated soul, the creator of all other souls. Parameśvara has many other names and epithets, including those denoting the five divine actions–Sadāśiva, the revealer; Maheśvara, the obscurer; Brahmā, the creator; Vishṇu the preserver; and Rudra the destroyer. See: Naṭarāja, Sadāśiva.§
paramount: Most important, highest.§
paramparā: परंपरा “Uninterrupted succession.” A lineage. See: guru paramparā.§
paranāda: परनाद “Transcendent sound, tone or vibration.” Metaphysically, the highest mystic sounds of the Eternal, the transcendent or Soundless Sound, the first vibration from which creation emanates. From Paranāda comes Praṇava Aum and further evolutes of nāda. See: Aum, nāda.§
paranoiac: Characterized by delusions of persecution or extreme suspiciousness. §
Paraparam: பராபரம் “The Ultimate; Beyond the beyond.”§
Parāśakti: पराशक्ति “Supreme power; primal energy.” God Śiva’s second perfection, which is impersonal, immanent, and with form–the all-pervasive, Pure Consciousness and Primal Substance of all that exists. There are many other descriptive names for Parāśakti–Satchidānanda (“existence-consciousness-bliss”), light, silence, divine mind, superconsciousness and more. Parāśakti can be experienced by the diligent yogī or meditator as a merging in, or identification with, the underlying oneness flowing through all form. The experience is called savikalpa samādhi. See: rāja yoga, Śakti, Satchidānanda, tattva.§
Paraśiva: परशिव “Transcendent Śiva,” the Self God, Śiva’s first perfection, Absolute Reality. Paraśiva is That which is beyond the grasp of consciousness, transcends time, form and space and defies description. To merge with the Absolute in mystic union is the ultimate goal of all incarnated souls, the reason for their living on this planet, and the deepest meaning of their experiences. Attainment of this is called Self Realization or nirvikalpa samādhi. See: samādhi, Śiva.§
pareschatology: Study of the details of the life between births.§
pāśa: पाश “Tether; noose.” (Tamil: pāśam.) The whole of existence, manifest and unmanifest. That which binds or limits the soul and keeps it (for a time) from manifesting its full potential. Pāśa consists of the soul’s threefold bondage of āṇava, karma and māyā. See: liberation, mala, Pati-paśu-pāśa.§
pāśa-jñāna: पाशज्ञान “Knowledge of the world.” That which is sought for by the soul in the first stage of the sakala avasthā, known as irul. See: irul, sakala avasthā.§
passion: A powerful emotion, including strong sexual desire, or lust.§
passive: Submitting to circumstances without objection or resistance.§
paśu: पशु “Cow, cattle, kine; fettered individual.” Refers to animals or beasts, including man. In philosophy, the soul. Śiva as Lord of Creatures is called Paśupati. See: pāśa, Pati-paśu-pāśa.§
paśu-jñāna: पशुज्ञान “Soul-knowledge.” The object of seeking in the second stage of the sakala avasthā, called marul. See: marul, sakala avasthā.§
Pāśupata Śaivism: पाशुपतशैव Monistic and theistic, this school of Śaivism reveres Śiva as Supreme Cause and Personal Ruler of soul and world, denoted in His form as Paśupati, “Lord of Souls.” This school centers around the ascetic path, emphasizing sādhana, detachment from the world and the quest for “internal kuṇḍalinī grace.” The Kāravaṇa Māhātmya recounts the birth of Lakulisa (ca 200 CE), a principal Pāśupata guru, and refers to the temple of Somanātha as one of the most important Pāśupata centers. Lakulisa propounded a Śaiva monism, though indications are that Pāśupata philosophy was previously dualistic, with Śiva as efficient cause of the universe but not material cause. It is thought to be the source of various ascetic streams, including the Kāpālikas and the Kālāmukhas. This school is represented today in the broad sādhu tradition, and numerous Pāśupata sites of worship are scattered across India. See: Śaivism.§
pātāla: पाताल “Fallen” or “sinful region.” The seventh chakra below the mūlādhāra, centered in the soles of the feet. Corresponds to the seventh and lowest astral netherworld beneath the Earth’s surface, called Kākola (“black poison”) or Pātāla. This is the realm in which misguided souls indulge in destruction for the sake of destruction, of torture, and of murder for the sake of murder. Pātāla also names the netherworld in general, and is a synonym for Naraka. See: chakra, loka, Naraka.§
Patanjali (Patañjali): पतञ्जलि A Śaivite Nātha siddha (ca 200 BCE) who codified the ancient yoga philosophy which outlines the path to enlightenment through purification, control and transcendence of the mind. One of the six classical philosophical systems (darśanas) of Hinduism, known as Yoga Darśana. His great work, the Yoga Sūtras, comprises some 200 aphorisms delineating ashṭāṅga (eight-limbed), rāja (kingly) or siddha (perfection) yoga. Still today it is the foremost ancient text on meditative yoga. Different from the namesake grammarian. See: rāja yoga, yoga.§
Pati: पति “Master; lord; owner.” An appellation of God Śiva indicating His commanding relationship with souls as caring ruler and helpful guide. In Śaiva Siddhānta the title is part of the analogy of cowherd (pati), cows (paśu, souls) and the tether (pāśa–āṇava, karma and māyā) by which cows are tied. See: Pati-paśu-pāśa, Śiva.§
Pati-jñāna: पतिज्ञान “Knowledge of God,” sought for by the soul in the third stage of the sakala avasthā, called arul. See: arul, sakala avasthā, śaktinipāta.§
Pati-paśu-pāśa: पति पशु पाश Literally: “Master, cow and tether.” These are the three primary elements (padārtha, or tattvatrayī) of Śaiva Siddhānta philosophy: God, soul and world–Divinity, man and cosmos–seen as a mystically and intricately interrelated unity. Pati is God, envisioned as a cowherd. Paśu is the soul, envisioned as a cow. Pāśa is the all-important force or fetter by which God brings souls along the path to Truth. The various schools of Hinduism define the rapport among the three in varying ways. For pluralistic Śaiva Siddhāntins they are three beginningless verities, self-existent, eternal entities. For monistic Śaiva Siddhāntins, paśu and pāśa are the emanational creation of Pati, Lord Śiva, and He alone is eternal reality. See: pāśa, Śaiva Siddhānta, soul.§
pelvic: In the area of the pelvis, or hips.§
penance: Prāyaśchitta. Atonement, expiation. An act of devotion (bhakti), austerity (tapas) or discipline (sukṛitya) undertaken to soften or nullify the anticipated reaction to a past action. Penance is uncomfortable karma inflicted upon oneself to mitigate one’s karmic burden caused by wrongful actions (kukarma). It includes such acts as prostrating 108 times, fasting, self-denial, or carrying kavadi (public penance), as well as more extreme austerities, or tapas. Penance is often suggested by spiritual leaders and elders. See: evil, prāyaśchitta, sin, tapas.§
pendulum: A suspended object that swings back and forth.§
penicillin: A widely used antibiotic drug prescribed to fight infection.§
penthouse: A snug, top-floor office or apartment.§
perennial: Lasting from year to year; returning or becoming active again and again.§
perfectionist: A person who does everything to a very high standard.§
perfections: Qualities, aspects, nature or dimensions that are perfect. God Śiva’s three perfections are Paraśiva (Absolute Reality), Parāśakti (Pure Consciousness) and Parameśvara (Primal Soul). Though spoken of as threefold for the sake of understanding, God Śiva ever remains a one transcendent-immanent Being. See: Parameśvara, Parāśakti, Paraśiva, Śiva.§
permeate: Pervade, penetrate throughout.§
perpetuate: To prolong the existence of.§
perplex: To confuse or puzzle.§
perseverance: Steady adherence to a specific course of action.§
persona: The outer personality or façade presented to others by an individual. (Plural, personae.)§
personality: The pattern of collective character, behavioral, temperamental, emotional and mental traits of a person.§
personification: Something that is an example of a certain quality or idea.§
pervade: To permeate or be present throughout.§
pessimism: The tendency to stress the negative.§
Pharaoh: A king of ancient Egypt.§
pharyngeal: Located near the throat.§
phenomenon: Any fact, circumstance or experience. Especially an unusual occurrence, a marvel. Plural: phenomena.§
phonograph: A machine that reproduces sound by means of a pin in contact with a grooved spinning disk called a phonograph record.§
phosphorescent: Emitting of light without burning, or burning slowly, giving off negligible heat. §
physique: The build and appearance of the physical body.§
pictorial: Composed of or represented by pictures.§
pilgrimage: Tīrthayātrā, one of the five sacred duties (pañcha nitya karmas) of the Hindu, to journey periodically to one of the innumerable holy spots in India or other countries. Preceded by fasting and continence, pilgrimage is a time of austerity and purification, when all worldly concerns are set aside and God becomes one’s singular focus. Streams of devout pilgrims are received daily at the many ancient holy sites (tīrthas) in India, and tens of thousands at festival times. See: pañcha nitya karma.§
pineal gland: A small gland located at the roof of the thalamic region of the brain, scientifically little understood but related to sexual maturation and sleep cycles. It is of considerable importance esoterically as the reception point for external psychic contacts, consciousness expansion and as the terminal of the awakened kuṇḍalinī flame. It is masculine, or piṅgalā, in nature. §
piṅgalā: पिंगला “Tawny channel.” The masculine psychic current flowing along the spine. See: kuṇḍalinī, nāḍī, rāja yoga.§
pinnacle: The culminating or highest point; apex.§
pitta: पित्त “Bile; fire.” One of the three bodily humors, called doshas, pitta is known as the fire humor. It is the āyurvedic principle of bodily heat-energy. Pitta dosha governs nutritional absorption, body temperature and intelligence. See: āyurveda, dosha.§
pituitary gland: Small gland in the brain at the ventral surface of the hypothalamus regulating major life functions including growth, sexual activity, metabolism and coordinating endocrine secretions of other glands. Esoterically, the gland is feminine, iḍā, in nature, and the storehouse of spiritual forces associated with the ājñā chakra. See: chakra, piṅgalā.§
placenta: A vascular organ that develops in the uterus of most mammals during pregnancy, for the nourishment of the fetus.§
plasma: The clear, fluid portion of blood, lymph, or intramuscular fluid in which cells are suspended. An electrically neutral, highly ionized gas composed of ions, electrons, and neutral particles. It is a phase of matter distinct from solids, liquids, and normal gases.§
plateau: A relatively flat elevated expanse land. A stable level, period or state.§
plausible: Seemingly valid, likely or acceptable; possible.§
Pleiades: A cluster of stars in the Taurus constellation, six of which are now visible from Earth. This group of stars is known in Sanskrit as Kṛittikā, an important nakshatra for Lord Kārttikeya and believed to be this Deity’s place of origin before He came to the star system of Earth. See: Kārttikeya.§
plexus: A structure consisting of interwoven parts; a network. Especially of nerves, blood vessels or lymphatic nodes.§
plummet: To fall or drop; plunge abruptly.§
pluralism (pluralistic): Doctrine that holds existence to be composed of three or more distinct and irreducible components, such as God, souls and world. See: dvaita-advaita.§
pluralistic realism: A term for pluralism used by various schools including Meykandar Śaiva Siddhānta, emphasizing that the components of existence are absolutely real in themselves and not creations of consciousness or God.§
point blank: Straightforward; blunt.§
polarize: To turn, grow, think, feel in a certain way as a result of attraction or repulsion. Here: to consciously align individual spiritual forces with the higher cosmic forces, also to attract and sustain the presence of divine beings.§
pornography: Writings, pictures, etc., intended to excite sexual sensations.§
postulate: An assumption of a basic principle. To claim, demand or assume as self-evident.§
prabhāmaṇḍala: प्रभामण्डल “Luminous circle,” dīptachakra, the ring of fire in which Śiva dances, which is the hall of consciousness, chitsabhā; in other words, the light-filled heart of man, the central chamber of the manifest cosmos. Also names the human aura.§
practitioner: One who practices a profession, art, etc.§
pragmatic: Practical. Concerned with application, rather than theory or speculation.§
prakṛiti: प्रकृति “Primary matter; nature.” See: odic, purusha, tattva.§
prāṇa: प्राण Vital energy or life principle. Literally, “vital air,” from the root praṇ, “to breathe.”Prāṇa in the human body moves in the prāṇamaya kośa as five primary life currents known as vāyus, “vital airs or winds.” These are prāṇa (outgoing breath), apāṇa (incoming breath), vyāṇa (retained breath), udāṇa (ascending breath) and samāṇa (equalizing breath). Each governs crucial bodily functions, and all bodily energies are modifications of these. While prāṇa usually refers to the life principle, it sometimes denotes energy, the interrelated odic and actinic forces, the power or the animating force of the cosmos, the sum total of all energy and forces. See: apāṇam, kośa, tattva.§
prāṇa-aura: The phase of the human aura, prabhāmaṇḍala, subtlely visible to the human eye yet colorless, closely bound to the physical body, comprised of the radiation of physical and mental life force from a living thing. Its form and density indicate health and vitality. Energy from the prāṇa-aura is left behind for some time after the departure of a living being from one place to another, and is connected with certain physical emissions such as scent, etc. See: aura, prāṇa.§
prāṇamaya kośa: प्राणमयकोश “Life-energy sheath.” See: kośa, prāṇa.§
prāṇāyāma: प्राणायाम “Breath control.” See: rāja yoga.§
prāṇic body: The subtle, life-giving sheath called prāṇamaya kośa. See: kośa.§
prāṇic sheath: See: prāṇamaya kośa.§
praṇipāta: प्रणिपात “Falling down in obeisance.” Prostration before God, Gods or guru, full body, face down, arms and hands outstretched. See: prostration.§
prapatti: प्रपत्ति “Throwing oneself down.” Bhakti–total, unconditional submission to God, often coupled with the attitude of personal helplessness, self-effacement and resignation. See: bhakti, grace, pāda.§
prārabdha karma: प्रारब्धकर्म “Action that has been unleashed or aroused.” See: karma.§
prasāda: प्रसाद “Clarity, brightness; grace.” 1) The virtue of serenity and graciousness. 2) Food offered to the Deity or the guru, or the blessed remnants of such food. 3) Any propitiatory offering. See: sacrament, Vīra Śaivism.§
prate (prattle): To talk or chatter idly, meaninglessly or to little purpose.§
pratyabhijñā: प्रत्यभिज्ञा “Recognition or recollection,” from “knowledge” (jñāna) which “faces” (abhi) the knower and toward which he eventually “turns” (prati). A concept of Kashmīr Śaivism which denotes the devotee’s recognition, as a result of the guru’s grace, of the Truth that ever was–that Śiva is indeed everywhere, and the soul is already united with Him.§
pratyāhāra: प्रत्याहार “Withdrawal.” The drawing in of forces. In yoga, the withdrawal from external consciousness. Also a synonym for pralaya. See: rāja yoga, mahāpralaya, meditation.§
prāyaśchitta: प्रायश्चित्त “Predominant thought or aim.” Penance. Acts of atonement. See: penance.§
precarious: Uncertain, insecure, risky, unstable.§
precept: A commandment meant as a rule of action or conduct.§
preceptor: Highly respected teacher and head of a spiritual order and clan; English equivalent for satguru.§
precinct(s): An enclosed or delimited area. Also the grounds surrounding a religious edifice.§
precipice: A high cliff. A hazardous situation.§
precognition: Clairvoyant knowledge of something before it happens.§
prejudice: Irrational suspicion or hatred of a particular group, race, or religion.§
premonition: An intuitive forewarning, presentiment of something about to occur.§
Pretaloka: प्रेतलोक “World of the departed.” The realm of the earth-bound souls. This lower region of Bhuvarloka is an astral duplicate of the physical world. See: loka.§
Primal Soul: The uncreated, original, perfect soul–Śiva Parameśvara–who emanates from Himself the inner and outer universes and an infinite plurality of individual souls whose essence is identical with His essence. God in His personal aspect as Lord and Creator, depicted in many forms: Naṭarāja by Śaivites, Vishṇu by Vaishṇavites, Devī by Śāktas. See: Naṭarāja, Parameśvara.§
Primal Substance: The fundamental energy and rarefied form from which the manifest world in its infinite diversity is derived. See: Parāśakti.§
procrastination: Postponing or needless delaying.§
procreation: The process of begetting offspring.§
promiscuity: Engaging in sex indiscriminantly or with many partners.§
promulgate: To make something known publicly.§
prone: Tending or inclined toward.§
prophetic: Foretelling future events.§
prostatic: Relating to or near the prostate gland.§
prostitute: A person who solicits and accepts payment for sexual acts.§
prostrate: Lying face down, as in submission or adoration. See: praṇipāta.§
prostration: praṇāma: प्रणाम “Obeisance; bowing down.” Reverent salutation in which the head or body is bowed. –ashṭāṅga praṇāma: “Eight-limbed obeisance.” The full body form for men, in which the hands, chest, forehead, knees and feet touch the ground (same as śashṭāṇga praṇāma.) –pañchāṅga praṇāma: “five-limbed obeisance.” The woman’s form of prostration, in which the hands, head and legs touch the ground (with the ankles crossed, right over the left). A more exacting term for prostration is praṇipāta, “falling down in obeisance.” See: bhakti, namaskāra, prapatti.§
pry: To look into or snoop in an unwanted manner.§
psalm: A sacred hymn, song or poem.§
psyche: The soul.§
psychiatrist: A medical specialist who treats mental and emotional disorders according to one or another of the various modern theories of human behavior.§
psychic: “Of the psyche or soul.” Sensitive to spiritual processes and energies. Inwardly or intuitively aware of nonphysical realities; able to use powers such as clairvoyance, clairaudience and precognition. Nonphysical, subtle; pertaining to the deeper aspects of man. See: mysticism, odic.§
psychism: See: occultism.§
psychoanalyze: To interpret mental and emotional processes as results of unconscious impulses, repressed experiences and conflicts, etc.§
psychological moment: A moment when the mind and emotions are especially open and receptive.§
psychologist: A person schooled in understanding of mental and emotional processes and behavior and treating minor disorders of such nature according to one or another of the various modern theories of human behavior.§
psychology: The intellectual study of mental processes and behavior. The emotional and behavioral characteristics of an individual, or an activity.§
psychometry: The psychic faculty of divining knowledge about an object, or the persons connected to it, through contact with the object.§
puissant: Powerful; mighty.§
pūjā: पूजा “Worship, adoration.” An Āgamic rite of worship performed in the home, temple or shrine to a Deity icon (mūrti), the sacred sandals of a guru (śrī pādukā), or other consecrated object, or to a person, such as the satguru. Its inner purpose is to purify the atmosphere around the object worshiped, establish a connection with the inner worlds and invoke the presence of God, Gods or one’s guru. See: yajña.§
pujārī: पुजारी “Worshiper.” A general term for Hindu temple priests, as well as anyone performing pūjā. Pujārī (sometimes pūjārī) is the Hindi form of the Sanskrit pūjaka; pūsārī in Tamil. Archaka is another term for the officiant priest used in the southern tradition. Purohita is a Smārta brāhmin priest who specializes in domestic rites. See: pūjā.§
pungent: Producing a sharp sensation of taste or smell; stimulating.§
puṇya: पुण्य “Holy; virtuous; auspicious.” 1) Good or righteous. 2) Meritorious action. 3) Merit earned through right thought, word and action. Puṇya includes all forms of doing good, from the simplest helpful deed to a lifetime of conscientious beneficence. Each act of puṇya carries its karmic consequence, karmaphala, “fruit of action”–the positive reward of actions, words and deeds that are in keeping with dharma. (Opposite of pāpa.) See: aura, karma, pāpa, penance. §
Purāṇa: पुराण “Ancient lore.” Hindu folk narratives containing ethical and cosmological teachings relative to Gods, man and the world. They revolve around five subjects: primary creation, secondary creation, genealogy, cycles of time and history. There are 18 major Purāṇas, each designated as Śaiva, Vaishṇava or Śākta.§
Purāṇic: Relating to the Purāṇas. See: Purāṇa.§
Pure Consciousness: See: Parāśakti, Satchidānanda, tattva.§
purport: The importance or significance of something spoken or written.§
purusha: पुरुष “The spirit that dwells in the body/in the universe.” Person; spirit; man. Metaphysically, the soul, neither male nor female. Also used in Yoga and Sāṅkhya for the transcendent Self. A synonym for ātman. Purusha can also refer to the Supreme Being or Soul, as it sometimes does in the Upanishads. See: karma, penance.§
purusha dharma: पुरुषधर्म “A man’s code of duty and conduct.” See: dharma.§
purushārtha: पुरुषार्थ “Human wealth or purpose.” The four pursuits in which people may legitimately engage, also called chaturvarga, “fourfold good”–a basic principle of Hindu ethics. –dharma: “Righteous living.” The fulfillment of virtue, good works, duties and responsibilities, restraints and observances–performing one’s part in the service and upliftment of society. This includes pursuit of truth under a guru of a particular paramparā and sampradāya. Dharma is of four primary forms. It is the steady guide for artha and kāma. See: dharma. –artha: “Wealth.” Material welfare and abundance, money, property, possessions. Artha is the pursuit of wealth, guided by dharma. It includes the basic needs–food, money, clothing and shelter–and extends to the wealth required to maintain a comfortable home, raise a family, fulfill a successful career and perform religious duties. The broadest concept of wealth embraces financial independence, freedom from debt, worthy children, good friends, leisure time, faithful servants, trustworthy employees, and the joys of giving, including tithing (daśamāmsha), feeding the poor, supporting religious mendicants, worshiping devoutly, protecting all creatures, upholding the family and offering hospitality to guests. Artha measures not only riches but quality of life, providing the personal and social security needed to pursue kāma, dharma and moksha. It allows for the fulfillment of the householder’s five daily sacrifices, pañcha mahāyajña: to God, ancestors, devas, creatures and men. See: yajña. –kāma: “Pleasure, love; enjoyment.” Earthly love, aesthetic and cultural fulfillment, pleasures of the world (including sexual), the joys of family, intellectual satisfaction. Enjoyment of happiness, security, creativity, usefulness and inspiration. See: Kāma Sūtras. –moksha: “Liberation.” Freedom from rebirth through the ultimate attainment, realization of the Self God, Paraśiva. The spiritual attainments and superconscious joys, attending renunciation and yoga leading to Self Realization. Moksha comes through the fulfillment of dharma, artha and kāma (known in Tamil as aram, porul and inbam, and explained by Tiruvalluvar in Tirukural) in the current or past lives, so that one is no longer attached to worldly joys or sorrows. It is the supreme goal of life, called paramārtha. See: liberation, moksha.
§
quantum: Quantity or amount. In science’s quantum theory, a fixed basic unit, usually of energy. –quantum particles of light: Light understood not as a continuum, but as traveling bundles each of a same intensity. Deeper still, these particles originate and resolve themselves in a one divine energy. –at the quantum level (of the mind): Deep within the mind, at a subtle energy level. See: apex of creation, microcosm-macrocosm, tattva.§
quell: To put an end to, subdue or make quiet.§
quiescence: The state of being quiet, still or inactive.§
quiescent: Remaining quiet, still, or calm; inactive.
§
rajas: रजस् “Passion; activity.” §
rāja yoga: राजयोग “King of yogas.” Also known as ashṭāṅga yoga, “eight-limbed yoga.” The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, in the Yoga Sūtras of Patanjali. The eight limbs are: 1) –yama: “Restraint.” Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation. 2) –niyama: “Observance.” Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment–inducing the refinement of nature and control of mind needed to concentrate and ultimately plunge into samādhi. 3) –āsana: “Seat” or “posture.” A sound body is needed for success in meditation. This is attained through haṭha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmāsana, the “lotus pose,” for meditation. 4) –prāṇāyāma: “Mastering life force.” Breath control, which quiets the chitta and balances iḍā and piṅgalā. Science of controlling prāṇa through breathing techniques in which the lengths of inhalation, retention and exhalation are modulated. Prāṇāyāma prepares the mind for deep meditation. 5) –pratyāhāra: “Withdrawal.” The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal. 6) –dhāraṇā: “Concentration.” Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows. 7) –dhyāna: “Meditation.” A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted. 8) –samādhi: “Enstasy,” which means “standing within one’s self.” “Sameness, contemplation/realization.” The state of true yoga, in which the meditator and the object of meditation are one. See: āsana, enlightenment, enstasy, samādhi, yoga.§
Rāma: राम Venerated hero of the Rāmāyaṇa epic, and one of the two most popular incarnations of Vishṇu, along with Kṛishṇa. His worship is almost universal among Vaishṇavas, and extensive among Smārtas and other liberal Hindus. He was a great worshiper of Śiva, and a Śiva temple called Rāmeśvaram was built in his name at the southern tip of India.§
Ramakrishna (Rāmakṛishṇa): रामकृष्ण (1836–1886) One of the great saints and mystics of modern Hinduism, and a proponent of monistic theism–fervent devotee of Mother Kālī and staunch monist who taught oneness and the pursuit of nirvikalpa samādhi, realization of the Absolute. He was guru to Swami Vivekananda (1863–1902), who internationalized Hindu thought and philosophy.§
Ramana Maharshi: ரமண மகரிஷி (1879-1950) Hindu Advaita renunciate renaissance saint of Tiruvannamalai, South India. §
ramifications: Resulting effects and consequences.§
ramify: To branch out; make more complex.§
rampant: Unchecked; unrestrained.§
rapport: Relationship, especially of trust and understanding.§
rapturous: filled with great joy; ecstatic.§
rarefied : Made thin or less dense; purified or refined. §
rasātala: रसातल “Subterranean region.” The fifth chakra below the mūlādhāra, centered in the ankles. Corresponds to the fifth astral netherworld beneath the earth’s surface, called Ṛijīsha (“expelled”) or Rasātala. Region of selfishness, self-centeredness and possessiveness. Rasā means “earth, soil; moisture.” See: chakra, loka, Naraka.§
ratification: Official or formal approval, sanction.§
rationales: Fundamental principles and reasons, especially in the sense of providing a plausible basis for a way of thinking or acting.§
rationalize: To devise self-satisfying, often incorrect, reasons for behavior, way of thinking, reactions, etc.§
Raurava Āgama: रौरव आगम Among the 28 Śaiva Siddhānta Āgamas, this scripture was conveyed by Lord Śiva to sage Ruru (hence the name). Its extensive kriyā pāda section details the structure of the Śiva temple and its annexes.§
reabsorption (reabsorb): Taking in again, as is water squeezed from and then drawn back into a sponge. See: mahāpralaya.§
reaction: A response to an action.§
realm: A kingdom, region, area or sphere. See: loka.§
ream: A great amount. §
reconcile: To settle or resolve, as a dispute. To make consistent or compatible, e.g., two conflicting ideas.§
reconciliation: Harmonization; mending of differences.§
recuperate: To return to health or strength; recover. §
redolent: Having or giving off fragrance.§
re-enact: To enact or perform again.§
regimen: A regulated lifestyle system, such as diet, exercise, training, designed to achieve certain benefits.§
regress: To go back; return to a previous state.§
Reiki: A spiritual healing system of laying on of hands, first popular in Japan.§
reincarnate: To take birth in another body, having lived and died before.§
reincarnation: “Re-entering the flesh.” Punarjanma; metempsychosis. The process wherein souls take on a physical body through the birth process. The cycle of reincarnation ends when karma has been resolved and the Self God (Paraśiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. See: evolution of the soul, karma, moksha, saṁsāra, soul.§
relative: Quality or object which is meaningful only in relation to something else. Not absolute. §
relative reality: Māyā. That which is ever changing and changeable. Describes the nature of manifest existence, indicating that it is not an illusion, but is also not Absolute Reality, which is eternal and unchanging. See: Absolute, māyā.§
relegate: To assign to an indistinct position, rank or class.§
religion: From Latin religare, “to bind back.” Any system of belief in and worship of suprahuman beings or powers and/or a Supreme Being or Power. Religion is a structured vehicle for soul advancement which often includes theology, scripture, spiritual and moral practices, priesthood and liturgy. See: Hinduism.§
religionist: A member of a particular religion, or one who is excessively religious.§
remnant: Leftover; a surviving trace or vestige.§
remorse: Deep, painful regret or guilt over a wrong one has done. Moral anguish. See: penance.§
remote: Distant, secluded; hidden away or difficult to reach.§
renaissance: Rebirth; new birth. A renewal, revival or reawakening.§
render: To cause to become.§
renunciation: See: sannyāsa, tyāga.§
repercussion: The often indirect result or consequence of an action.§
replenish: To fill up or cause to be full again.§
repose: To rest peacefully.§
repository: A place where things may be put or stored for safekeeping.§
repressions: Experiences, desires or inner conflicts residing in the subconscious mind and hidden from the conscious mind. Suppressed desires.§
reprieve: To postpone punishment. §
repulse: To drive away, spurn.§
resent (resentment): A feeling of ill-will, indignation or hostility from a sense of having been wronged.§
residue: Remainder. That which is left over.§
retaliate: To pay back an injury like for like; to get even.§
retard: To slow, delay or impede progress. §
retroactive: Applying back or operating prior to a particular time.§
retrofit: To fit new parts, terms or ideas to a pre-existing system.§
retrospect: A looking back on; thinking about the past.§
retrospection: The looking back or contemplating on past actions or events.§
reverberation: A resounding or repeated result or consequence, like an echo.§
revere: To respect with love and devotion.§
reverie: A state of abstract musing. Here, an intense and blissful state.§
righteous indignation: A standing up for dharma, a show of angry displeasure on personal moral or religious principles, accompanied in its lower forms by a vain sense of superiority.§
ṛishi: ऋषि “Seer.” A term for an enlightened being, emphasizing psychic perception and visionary wisdom. In the Vedic age, ṛishis lived in forest or mountain retreats, either alone or with disciples. These ṛishis were great souls who were the inspired conveyers of the Vedas. Seven outstanding ṛishis (the sapta ṛishis) mentioned in the Ṛig Veda are said to still guide mankind from the inner worlds.§
rite (or ritual): A religious ceremony. See: sacrament, saṁskāra.§
rites of passage: Sacraments marking crucial stages of life. See: saṁskāra.§
ritual: A religious ceremony conducted according to some prescribed order.§
rival: A competitor, someone coveting same or better accomplishment or position.§
roam: To move about constantly far and wide with no permanent destination or plan.§
rote: “Learning by rote” is a method of teaching where students memorize statements on a subject, but are not encouraged to do further analysis.§
Rudra: रुद्र “Controller of terrific powers;” or “red, shining one.” The name of Śiva as the God of dissolution, the universal force of reabsorption. Rudra-Śiva is revered both as the “terrifying one” and the “lord of tears,” for He wields and controls the terrific powers which may cause lamentation among humans. See: Naṭarāja, Śiva.§
Rudrasambhu (Rudraśambhu): रुद्रशम्भु Principal guru in the Āmardaka order of Śaiva monastics, about 775 in Ujjain, one of Śaivism’s holiest cities. The sect served as advisors to the king prior to the Muslim conquest around 1300.§
russet: A moderate to strong brown color.
§
śabda kośa: शब्दकोश “Sheath of sounds, or words.” Vocabulary; a dictionary or glossary of terms.§
sacral: Near the sacrum, a triangular bone at the base of the spine made up of five fused vertebrae which forms the lower part of the pelvis.§
sacrament: 1) Holy rite, especially one solemnized in a formal, consecrated manner which is a bonding between the recipient and God, Gods or guru. This includes rites of passage (saṁskāra), ceremonies sanctifying crucial events or stages of life. 2) Prasāda. Sacred substances, grace-filled gifts, blessed in sacred ceremony or by a holy person. See: prasāda, saṁskāra.§
sacrifice: Yajña. 1) Making offerings to a Deity as an expression of homage and devotion. 2) Giving up something, often one’s own possession, advantage or preference, to serve a higher purpose. The literal meaning of sacrifice is “to make sacred,” implying an act of worship. It is the most common translation of the term yajña, from the verb yuj, “to worship.” In Hinduism, all of life is a sacrifice–called jīvayajña, a giving of oneself–through which comes true spiritual fulfillment. Tyāga, the power of detachment, is an essential quality of true sacrifice. See: tyāga, yajña. §
sacrosanct: Sacred and secure from intrusion.§
Sadāśiva: सदाशिव “Ever-auspicious.” A name of the Primal Soul, Śiva, a synonym for Parameśvara, which is expressed in the physical being of the satguru. Sadāśiva especially denotes the power of revealing grace, anugraha śakti, the third tattva, after which emerge Śiva’s other four divine powers. This fivefold manifestation or expression of God’s activity in the cosmos is represented in Hindu mantras, literature and art as the five-faced Sadāśivamūrti. See: Parameśvara, tattva.§
sādhaka: साधक From sadh, “going straight to the goal.” A spiritual aspirant; a devotee who performs sādhana. A serious seeker who has undertaken spiritual disciplines, is usually celibate and under the guidance of a guru. He wears white and may be under simple vows, but is not a yogi or sannyāsin. See: sādhana. §
sādhana: साधन “Effective means of attainment.” Self-effort, spiritual discipline; the way. Religious or spiritual disciplines, such as pūjā, yoga, meditation, japa, fasting and austerity. Sādhana builds willpower and faith and confidence in oneself and in God, Gods and guru. Sādhana harnesses and transmutes the instinctive-intellectual nature, allowing progressive spiritual unfoldment into the superconscious realizations and innate abilities of the soul. See: pāda, rāja yoga, sādhana mārga, spiritual unfoldment.§
sādhana mārga: साधनमार्ग “The way of sādhana.” A phrase used by Sage Yogaswami to name his prescription for seekers of Truth–a path of intense effort, spiritual discipline and consistent inner transformation, as opposed to theoretical and intellectual learning. See: pāda, sādhana, spiritual unfoldment.§
sādhu: साधु “Virtuous one; straight, unerring.” A holy man dedicated to the search for God. A sādhu may or may not be a yogī or a sannyāsin, or be connected in any way with a guru or legitimate lineage. Sādhus usually have no fixed abode and travel unattached from place to place, often living on alms. The feminine form is sādhvī. §
Sadyojyoti: सद्योज्योति Sadyojyoti, along with Brihaspati of Central India (ca 850), is credited with the systematization of Śaiva Siddhānta in Sanskrit.§
saffron: An orange yellow, traditional color of the Hindu monk’s vestments, said to derive from the mud of the Ganges which discolored their white robes.§
sagacious: Keen-minded, discerning, prudent, wise.§
sage: A very wise, usually elder, man, highly respected for his wisdom, experience and judgment.§
Saguṇa Brahman: सगुणब्रह्मन् “God with qualities.” The Personal Lord. See: Brahman, Parameśvara.§
sahasradala padma: सहस्रदलपद्म “Thousand-petaled lotus.” Another name for the sahasrāra, or crown, chakra. See: sahasrāra chakra, chakra.§
sahasra lekhana sādhana: सहस्रलेखनसाधन “Thousand-times writing discipline.” The spiritual practice of writing a sacred mantra 1,008 times.§
sahasrāra chakra: सहस्रारचक्र “Thousand-spoked wheel.” The cranial psychic force center. See: chakra.§
Śaiva: शैव Of or relating to Śaivism or its adherents, of whom there are about 400 million in the world today. Same as Śaivite. See: Śaivism.§
Śaiva Āgamas: शैव आगम The sectarian revealed scriptures of the Śaivas. Strongly theistic, they identify Śiva as the Supreme Lord, immanent and transcendent. They fall in two main divisions: the 64 Kashmīr Śaiva Āgamas and the 28 Śaiva Siddhānta Āgamas. The latter group are the fundamental sectarian scriptures of Śaiva Siddhānta. The Śaiva Āgama scriptures, above all else, are the connecting strand through all the schools of Śaivism. The Āgamas themselves express that they are entirely consistent with the teachings of the Veda, that they contain the essence of the Veda, and must be studied with the same high degree of devotion. See: Āgama, Vedas.§
Śaiva Dharma: शैव धर्म Another name for Śaivism. See: Śaivism.§
Saiva Neri: சைவநெறி “Śaiva path.” Tamil term for Śaivism. See: Śaivism.§
Śaiva Samayam: சைவ சமயம் “Śaivite religion.” See: Saivism.§
Śaiva Siddhānta: शैवसिद्धान्त “final conclusions of Śaivism.” The most widespread and influential Śaivite school today, predominant especially among the Tamil people of Sri Lanka and South India. It is the formalized theology of the divine revelations contained in the twenty-eight Śaiva Āgamas. Other sacred scriptures include the Tirumantiram and the voluminous collection of devotional hymns, the Tirumurai, and the masterpiece on ethics and statecraft, the Tirukural. For Śaiva Siddhāntins, Śiva is the totality of all, understood in three perfections: Parameśvara (the Personal Creator Lord), Parāśakti (the substratum of form) and Paraśiva (Absolute Reality which transcends all). Souls and world are identical in essence with Śiva, yet also differ in that they are evolving. A pluralistic stream arose in the Middle Ages from the teachings of Aghorasiva and Meykandar. For Aghorasiva’s school (ca 1150) Śiva is not the material cause of the universe, and the soul attains perfect “sameness” with Śiva upon liberation. Meykandar’s (ca 1250) pluralistic school denies that souls ever attain perfect sameness or unity with Śiva. See: Śaivism.§
Saiva Siddhanta Church: “Church of God Śiva’s Revealed Truth,” founded in 1949 by Satguru Sivaya Subramuniyaswami.§
Śaivism (Śaiva): शैव The religion followed by those who worship Śiva as Supreme God. Oldest of the four sects of Hinduism. The earliest historical evidence of Śaivism is from the 8,000-year-old Indus Valley civilization in the form of the famous seal of Śiva as Lord Paśupati, seated in a yogic pose. There are many schools of Śaivism, six of which are Śaiva Śiddhānta, Pāśupata Śaivism, Kashmīr Śaivism, Vīra Śaivism, Siddha Siddhānta and Śiva Advaita. They are based firmly on the Vedas and Śaiva Āgamas, and thus have much in common, including the following principal doctrines: 1) the five powers of Śiva–creation, preservation, destruction, revealing and concealing grace; 2) The three categories: Pati, paśu and pāśa (“God, souls and bonds”); 3) the three bonds: āṇava, karma and māyā; 4) the threefold power of Śiva: icçhā śakti, kriyā śakti and jñāna śakti; 5) the thirty-six tattvas, or categories of existence; 6) the need for initiation by a satguru; 7) the power of mantra; 8) the four pādas (stages): charyā (selfless service), kriyā (devotion), yoga (meditation), and jñāna (illumination); 9) the belief in the Pañchākshara as the foremost mantra, and in rudrāksha and vibhūti as sacred aids to faith; 10) the beliefs in satguru (preceptor), Śivaliṅga (object of worship) and saṅgama (company of holy persons). See: Śaivism.§
Śaivite (Śaiva): शैव Of or relating to Śaivism. See: Śaivism.§
sakala avasthā: सकल अवस्था “Stage of embodied being.” (Tamil: avasthai.) In Śaiva Siddhānta, the second of three stages of the soul’s evolution, when it is engaged in the world through the senses as it first develops a mental, then emotional and astral body, and finally a physical body, entering the cycles of birth, death and rebirth under the veiling powers of karma and māyā. Progress through sakala avasthā is measured in three stages: 1) irul, “darkness;” when the impetus is toward pāśa, knowledge and experience of the world (pāśa-jñāna); 2) marul, “confusion;” caught between the world and God, the soul begins to turn within for knowledge of its own nature (paśu-jñāna); and 3) arul, “grace,” when the soul seeks to know God (Pati-jñāna); and receive His grace. See: avasthā, evolution of the soul, kevala avasthā, śuddha avasthā. §
sākshin: साक्षिन् “Ocular witness.” Awareness, the witness consciousness of the soul. Known as nīf in the mystical Nātha language of Shūm. See: awareness, consciousness (individual), chit, Shūm, soul.§
Śakti: शक्ति “Power;” “energy.” The active power or manifest energy of Śiva that pervades all of existence. Its most refined aspect is Parāśakti, or Satchidånanda, the pure consciousness and primal substratum of all form. In Śaiva Siddhānta, Śiva is All, and His divine energy, Śakti, is inseparable from Him. Śakti is most easily experienced by devotees as the sublime, bliss-inducing energy that emanates from a holy person or sanctified Hindu temple. See: kuṇḍalinī, Parāśakti, Śāktism.§
śaktinipāta: शक्तिनिपात “Descent of grace,” occurring during the advanced stage of the soul’s evolution called arul, at the end of the sakala avasthā. Śaktinipāta is twofold: the internal descent is recognized as a tremendous yearning for Śiva; the outer descent of grace is the appearance of a satguru. At this stage, the devotee increasingly wants to devote himself to all that is spiritual and holy. Same as śaktipāta. See: arul, grace, sakala avasthā, śaktipāta.§
śaktipāta: शक्तिपात “Descent of grace.” Equivalent to śaktinipāta. Guru dīkshā, initiation from the preceptor; particularly the first initiation, which awakens the kuṇḍalinī and launches the process of spiritual unfoldment. See: dīkshā, grace, kuṇḍalinī, śaktinipata.§
Śāktism (Śākta): शाक्त “Doctrine of power.” The religion followed by those who worship the Supreme as the Divine Mother–Śakti or Devī–in Her many forms, both gentle and fierce. Śāktism is one of the four primary sects of Hinduism. Śāktism’s first historical signs are thousands of female statuettes dated ca 5500 BCE recovered at the Mehrgarh village in India. In philosophy and practice, Śāktism greatly resembles Śaivism, both faiths promulgating, for example, the same ultimate goals of advaitic union with Śiva and moksha. But Śāktas worship Śakti as the Supreme Being exclusively, as the dynamic aspect of Divinity, while Śiva is considered solely transcendent and is not worshiped. There are many forms of Śāktism, with endless varieties of practices which seek to capture divine energy or power for spiritual transformation. See: Kālī, Śakti, tantric.§
sālokya: सालोक्य “Sharing the world” of God. The first of four progressive attainments of the soul in Śaiva Siddhānta. It comes as the fulfillment of religious duty, charyā, well performed. See: attainment.§
samādhi: समाधि From verb-root with prepositional prefixes samādhā, “to hold together completely.” “Enstasy,” which means “standing within one’s Self.” “Sameness; contemplation; union, wholeness; completion, accomplishment.” Samādhi is the state of true yoga, in which the meditator and the object of meditation are one. Samādhi is of two levels. The first is savikalpa samādhi (“enstasy with form” or “seed”), identification or oneness with the essence of an object. Its highest form is the realization of the primal substratum or pure consciousness, Satchidānanda. The second is nirvikalpa samādhi (“enstasy without form” or “seed”), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Paraśiva, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. Note that samādhi differs from samyama. See: enstasy, kuṇḍalinī, Paraśiva, rāja yoga, samyama, Satchidānanda, Self Realization, trance.§
samāna: समान “Equalizing breath.” One of the body’s five somatic currents of vital energy, or prāṇa. See: prāṇa.§
samanā: समना “Uniform; synchronous.” The sixth of the seven chakras, or nāḍi conglomerates, above and within the sahasrāra chakra. See: chakra.§
samayam: சமயம் “Religion.”§
sāmīpya: सामीप्य “Nearness” to God. The second of four progressive attainments of the soul in Śaiva Siddhānta. It is the fruition of religious worship and surrender, the kriyā pāda. See: attainment.§
sampradāya: संप्रदाय “Tradition,” “transmission;” a philosophical or religious doctrine or lineage. A living stream of tradition or theology within Hinduism, passed on by oral training and initiation. The term derives from the verb sampradā, meaning “to give out,” “render,” “grant,” bestow or confer; to hand down by tradition; to bequeath. Sampradāya is thus a philosophy borne down through history by verbal transmission. It is more inclusive than the related term paramparā which names a living lineage of ordained gurus who embody and carry forth a sampradāya. Each sampradāya is often represented by many paramparās. See: paramparā.§
saṁsāra: संसार “Flow.” The phenomenal world. Transmigratory existence, fraught with impermanence and change. The cycle of birth, death and rebirth; the total pattern of successive earthly lives experienced by a soul. **A term similar to punarjanma (reincarnation), but with broader connotations. See: evolution of the soul, karma, punarjanma, reincarnation.§
saṁskāra: संस्कार “Impression, activator; sanctification, preparation.” 1) The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one’s nature, responses, states of mind, etc. 2) A sacrament or rite done to mark a significant transition of life, such as name-giving, first feeding, commencement of learning, coming of age and marriage. See: mind (five states), sacrament.§
saṁskāra chitta: संस्कारचित्त The subconscious mind, holder of past impressions, reactions and desires. Also the seat of the involuntary physiological processes. See: mind (five states).§
samyama: सम्यम “Constraint.” Continuous meditation on a single concept to gain revelation on a particular subject or area of consciousness. Cognizantability defines it as focusing the mind on three facts or points about the subject of meditation. As explained by Sage Patanjali in his Yoga Sūtras, samyama consists of dhāranā, dhyāna and samādhi. See: dhāraṇa, dhyāna, rāja yoga samādhi.§
Sanātana Dharma: सनातनधर्म “Eternal religion” or “Everlasting path.” A traditional designation for the Hindu religion. See: Hinduism.§
sañchita karma: सञ्चितकर्म “Accumulated action.” The accumulated consequence of an individual’s actions in this and past lives. See: karma.§
sanctify: To make sacred or holy.§
sanction: Authoritative permission or approval.§
sanctum sanctorum: “Holy of holies.” Garbhagṛiha. The most sacred part of a temple, usually a cave-like stone chamber, in which the main icon is installed. See: temple.§
saṅga: सङ्ग “Association,” “fellowship.” (Tamil: saṅgam) Coming together in a group, especially for religious purposes. §
sanitarium: An institution for the rest and care of invalids and convalescents.§
saṅkalpa: संकल्प “Will; purpose; determination.” A solemn vow or declaration of purpose to perform any ritual observance. Most commonly, saṅkalpa names the mental and verbal preparation made by a temple priest as he begins rites of worship. During the saṅkalpa, he proclaims to the three worlds what he is about to do. He intones the name of the Deity, the type of ritual he is about to perform and the present time and place according to precise astrological notations. Once the saṅkalpa is made, he is bound to complete the ceremony. See: pūjā.§
Sankara (Śaṅkara): संकर “Conferring happiness;” “propitious.” A name of Śiva. Also one of Hinduism’s most extraordinary monks, Adi Sankara (788–820), preeminent guru of the Smārta Sampradāya, noted for his monistic philosophy (Advaita Vedānta), his many scriptural commentaries, and his formalizing of ten orders of sannyāsins with pontifical headquarters at strategic points across India. He lived only 32 years, but traveled throughout India and transformed the Hindu world of that time. See: Daśanāmi, Śaṅkarāchārya pīṭha, shaṇmata sthāpanāchārya, Smārta Sampradāya, Vedānta.§
San Mārga: सन्मार्ग “True path.” The straight, spiritual path leading to the ultimate goal, Self Realization, without detouring into unnecessary psychic exploration or pointless development of siddhis. A San Mārgī is a person “on the path,” as opposed to a saṁsārī, one engrossed in worldliness. San Mārga also names the jñāna pāda. See: pāda, sādhana mārga.§
San Marga Sanctuary: A meditation tīrtha founded by Satguru Sivaya Subramuniyaswami at the foot of the extinct volcano, Mount Waialeale, on Hawaii’s Garden Island, Kauai, site of the Iraivan Temple. §
sannyāsa: संन्यास “Renunciation.” “Throwing down” or “abandoning.” Sannyāsa is the repudiation of the dharma, including the obligations and duties, of the householder and the assumption of the even more demanding dharma of the renunciate. See: sannyāsa dharma, sannyāsa dīkshā, videhamukti.§
sannyāsa dharma: संन्यासधर्म “Renunciate virtue.” The life, way and traditions of those who have irrevocably renounced prerogatives and obligations of the householder, including personal property, wealth, ambitions, social position and family ties, in favor of the full-time monastic quest for divine awakening, Self Realization and spiritual upliftment of humanity. See: sannyāsa, sannyāsa dīkshā, sannyāsin, videhamukti.§
sannyāsa dīkshā: संन्यासदीक्षा “Renunciate initiation.” This dīkshā is a formal rite, or less often an informal blessing, ushering the devotee into renunciate monasticism, binding him for life to certain vows which include chastity, poverty and obedience, and directing him on the path to Self Realization. See: sannyāsa dharma, videhamukti.§
sannyāsin: संन्यासिन् “Renouncer.” One who has taken sannyāsa dīkshā. A Hindu monk, swāmī, and one of a world brotherhood (or holy order) of sannyāsins. Some sannyāsins are wanderers and others live in monasteries. See: sannyāsa, sannyāsa dharma, sannyāsa dīkshā, swāmī.§
Sanskrit (Saṁskṛita): संस्कृत “Well-made,” “refined,” “perfected.” The classical sacerdotal language of ancient India, considered a pure vehicle for communication with the celestial worlds. It is the primary language in which Hindu scriptures are written, including the Vedas and Āgamas. Employed today as a liturgical, literary and scholarly language, but no longer as a spoken vernacular. §
śānti: शान्ति “Peace.” §
sapphire: A clear, hard gemstone, usually blue.§
sapta ṛishis: सप्तऋषि Seven inner-plane masters who help guide the karmas of mankind.§
Sarasvatī: सरस्वती “The flowing one.” Śakti, the Universal Mother; Goddess of the arts and learning, mythological consort of the God Brahmā. Sarasvatī, the river Goddess, is usually depicted wearing a white sārī and holding a vīṇā, sitting upon a swan or lotus flower. Prayers are offered to her for refinements of art, culture and learning. See: Śakti.§
Śaravaṇabhava: शरवणभव “Thicket of reeds.” The mantra which calls upon Lord Kārttikeya, son of God Śiva and guardian of the spiritual quest, who arose from Śaravaṇa, the sacred lake of primal consciousness. Its mirror-like surface symbolizes a quieted, peaceful mind. This mantra is prescribed for Śaivites not yet initiated by a satguru into the divine Pañchākshara Mantra, Namaḥ Śivaya. See: Kārttikeya, Pañchākshara Mantra.§
sārī: सारी (Hindi:) The traditional outer garment of a Hindu woman, consisting of a long, unstitched piece of cloth, usually colorful cotton or silk, wrapped around the body, forming an ankle-length skirt, and around the bosom and over the shoulder.§
śarīra: शरीर “Body; husk.” Three bodies of the soul: 1) sthūla śarīra, “gross or physical body” (also called annamaya kośa), the odic body; 2) sūkshma śarīra, “subtle body” (also called liṅga śarīra, it includes the prāṇamaya, manomaya and vijñānamaya kośas); 3) kāraṇa śarīra, “causal body” (also called ānandamaya kośa), the actinic causal body. Another term for body is deha. See: kośa, subtle body.§
sārūpya: सारूप्य “Likeness” to God. The third of the four progressive attainments of the soul in Śaiva Siddhānta. It is the culmination of the yoga pāda. See: attainment.§
Sarvajñānottara Āgama: सर्वज्ञानोत्तर आगम This work is not among the traditional list of Āgamas and subsidiary scriptures, but is thought to be a second version of Kalajñānam, a subsidiary tract to Vātula Āgama. The extant sections deal with right knowledge.§
Sarvam Śivamayam: “All is Śiva.” One of the four great sayings capsulizing the teachings of Siva Yogaswami.§
śāstra: शास्त्र “Sacred script; teaching.” 1) Any religious or philosophical treatise or body of writings. 2) A department of knowledge; a science.§
sat: सत् “True, existing, good; reality, existence, truth.” See: Satchidānanda.§
Satchidānanda (Sachchidānanda): सच्चिदानन्द “Existence-consciousness-bliss.” A synonym for Parāśakti. Lord Śiva’s Divine Mind and simultaneously the pure superconscious mind of each individual soul. Perfect love and omniscient, omnipotent consciousness, the fountainhead of all existence, yet containing and permeating all existence. Also called pure consciousness, pure form, substratum of existence, and more. One of the goals of the meditator or yogī is to experience the natural state of the mind, Satchidānanda, subduing the vṛittis through yogic practices. See: Parāśakti, tattva.§
satguru (sadguru): सद्गुरु “True weighty one.” A spiritual preceptor of the highest attainment and authority–one who has realized the ultimate Truth, Paraśiva, through nirvikalpa samādhi–a jīvanmukta able to lead others securely along the spiritual path. He is always a sannyāsin, an unmarried renunciate. All Hindu denominations teach that the grace and guidance of a living satguru is a necessity for Self Realization. He is recognized and revered as the embodiment of God, Sadāśiva, the source of grace and liberation. See: guru bhakti, guru, guru-śishya system.§
satsaṅga: सत्संग Gathering in the company of good souls.§
sattva guṇa: सत्त्वगुण “Perfection of Being.” The quality of goodness or purity.§
sattvic: Of or relating to the sattva guṇa, the quality of goodness or purity.§
Sat Yuga (Satya Yuga): सत् युग “Age of Truth,” also called Kṛitā, “accomplished, good, cultivated, kind action; the winning die cast of four dots.” The first and brightest era in the repetitive cycle of four yugas, lasting 1,728,000 years. See: yuga.§
savant: A learned person; a scholar.§
savikalpa samādhi: सविकल्पसमाधि “Enstasy with form” or “seed.” See: rāja yoga, samādhi.§
savior: A person or God who saves another from harm or loss, especially by divine intervention or grace without any effort on the beneficiary’s part.§
sāyujya: सायुज्य “Union” with God. The highest of the four attainments of the soul in Śaiva Siddhānta. The state of jñāna. See: attainment, Śivasāyujya, viśvagrāsa.§
scarlet: A strong to vivid red or reddish orange.§
schism: A separation, a break into factions.§
scintillating: Sparkling or shining.§
scribe: A person who writes things down, especially as dictated by another or copied.§
scripture (scriptural): “A writing.” Sacred text or holy book(s) authoritative for a given sect or religion. See: śāstra, smṛiti, śruti.§
scrutinize: Carefully examine or inspect in detail.§
scrutiny: Close, careful examination or study.§
Second World: The astral or subtle plane. Here the soul continues its activities in the astral body during sleep and after the physical body dies. It is the in-between world which includes the Devaloka and the Narakaloka. The Second world exists “within” the first World or physical plane. See: loka.§
secretion: The process in which a gland, tissue, etc., produces a moist substance, such as bile, pancreatic juice or perspiration. Also refers to the substances thus produced. §
sect: A group of adherents who form a smaller association within a larger (often religious) body. A religious denomination.§
sectarian: Avidly devoted to the beliefs and practices of a specific religious tradition, sometimes dogmatically and with condescension toward other traditions.§
secular: Temporal or worldly; not sacred or religious.§
seed experience: The root or original experience of a particular type or range of experience impressed deeply in the subconscious mind to which other vibrations in a similar frequency range have been added to construct a subsubconscious complex. The seed experience is the experience which must be cognized for subsequent related experiences (subconscious dross) of similar vibration to release their hold and the complex to be resolved.§
seed karma: Dormant or anārabdha karma. All past actions which have not yet “sprouted.” See: karma.§
seer: A wise person who sees beyond the limits of ordinary perception. §
Self (Self God): God Śiva’s perfection of Absolute Reality, Paraśiva–That which abides at the core of every soul. See: Paramātman, Paraśiva.§
self-aggrandizement: Enhancement or exaggeration one’s own importance.§
self-effacement: Modest, retiring behavior; giving all credit to God, preceptor and other persons and not accepting praise for one’s accomplishments.§
self-effulgent: Shining brilliantly by itself.§
self-gratification: Satisfying one’s own desires.§
self-hypnosis: The process of putting oneself in a sleeplike state in which the subconscious mind becomes accessible.§
self-indulgent: Satisfying one’s own appetites and desires, often to excess, with little regard for others.§
self-luminous: Producing its own light; radiating light.§
self-mastery: Full command of one’s mind and emotions.§
Self Realization: Direct knowing of the Self God, Paraśiva. Self Realization is known in Sanskrit as nirvikalpa samādhi; “enstasy without form or seed;” the ultimate spiritual attainment (also called asamprajñata samādhi). Esoterically, this state is attained when the mystic kuṇḍalinī force pierces through the sahasrāra chakra at the crown of the head. This transcendence of all modes of human consciousness brings the realization or “nonexperience” of That which exists beyond the mind, beyond time, form and space. But even to assign a name to Paraśiva or to its realization is to name that which cannot be named. In fact, it is “experienced” only in its aftermath as a change in perspective, a permanent transformation, and as an intuitive familiarity with the Truth that surpasses understanding. See: enstasy, God Realization, liberation, kuṇḍalinī, Paraśiva, rāja yoga, samādhi.§
semblance: An outward and superficial appearance or resemblance.§
sensuous: Of or related to the senses, especially the pleasures of the senses.§
sentries: Guards.§
sevā: सेवा “Service,” karma yoga, an integral part of the spiritual path, doing selfless, useful work for others, such as volunteer work at a temple, without preference or thought of reward or personal gain. Sevā, or Sivathondu in Tamil, is the central practice of the charyā pāda. See: pāda, yoga.§
sexuality: Hinduism has a healthy, unrepressed outlook on human sexuality. Sexual pleasure is part of kāma, one of the four legitimate goals of life. On matters such as birth control, sterilization, masturbation, homosexuality, bisexuality, petting and polygamy, Hindu scripture is tolerantly silent, neither calling them sins nor encouraging their practice, neither condemning nor condoning. The two important exceptions to this understanding view of sexual experience are adultery and abortion, both of which are considered to carry heavy karmic implications for this and future births. See: celibacy, dissipation, odic force, ojas, tejas, transmutation, yoni.§
shamanism (shamanic): From a Siberian tribal word, akin to the Sanskrit śramaṇa, “ascetic,” akin to śram, meaning “to exert.” The religion of certain indigenous peoples of Northeast Asia, based on the belief in good and evil spirits who can be contacted and influenced by priests, or shamans, generally during a state of altered consciousness or trance. Also descriptive of many of the world’s native, tribal faiths, and of various groups that today carry forward the practices and traditions of shamanism to maximize human abilities of mind and spirit for healing and problem-solving. See: Śāktism.§
sheath: A covering or receptacle, such as the husk surrounding a grain of rice. In Sanskrit, it is kośa, philosophically the bodily envelopes of the soul. See: kośa, soul, subtle body.§
shiftiness: Dishonesty, evasiveness, deceitfulness.§
Shinto: The indigenous religion of Japan.§
shūmīf: (Shum) The perspective of the mind as a solid and individual awareness traveling from one area of the mind to another. Pronounced shoom-eef. See: Shūm, Shūm perspectives.§
Shūm perspectives: The four perspectives of the mind: –mūlīf: intellectual/philosophical; –shūmīf: individual awareness; –simnīf: scientific/intellectual; –dīfī: space travel, devas and Gods, inner communication. See: Shūm.§
Shūm-Tyeīf: A Nātha mystical language of meditation (also simply known as Shūm) revealed in Switzerland in 1968 by Sivaya Subramuniyaswami. Its primary alphabet looks like this:§
shun: To keep away from, ignore or avoid scrupulously or consistently.§
siddha: सिद्ध A “perfected one” or accomplished yogī, a person of great spiritual attainment or powers. See: siddhi, siddha yoga.§
Siddha Siddhānta: सिद्धसिद्धान्त Siddha Siddhānta, also called Gorakhnātha Śaivism, is generally considered to have evolved in the lineage of the earlier ascetic orders of India. Its most well-known preceptor was Gorakshanātha (ca 1000) a disciple of Matsyendranatha, patron saint of Nepal, revered by certain esoteric Buddhist schools as well as by Hindus. The school systematized and developed the practice of haṭha yoga to a remarkable degree. Indeed, nearly all of what is today taught about haṭha yoga comes from this school. Siddha Siddhānta theology embraces both transcendent Śiva (being) and immanent Śiva (becoming). Śiva is both the efficient and material cause of the universe. Devotion is expressed through temple worship and pilgrimage, with the central focus on internal worship and kuṇḍalinī yoga, with the goal of realizing Parāsamvid, the supreme transcendent state of Śiva. Today there are perhaps 750,000 adherents of Siddha Siddhānta Śaivism, often understood as Śāktas or advaita tantrics. The school fans out through India, but is most prominent in North India and Nepal. Devotees are called yogīs, and stress is placed on world renunciation–even for householders. This sect is also most commonly known as Nātha, the Gorakshapantha and Siddha Yogī Sampradāya. Other names include Ādinātha Sampradāya, Nāthamaṭha and Siddhamārga. See: Gorakshanātha.§
Siddha Siddhānta Paddhati: सिद्धसिद्धान्तपद्धति “Tracks on the doctrines of the adepts.” A text of 353 mystical verses, ascribed to Gorakshanatha, dealing with the esoteric nature of the inner bodies and the soul’s union with Supreme Reality. §
siddhānta: सिद्धान्त “final attainments” or “conclusions.” Siddhānta refers to ultimate understanding arrived at in any given field of knowledge.§
siddhānta śravaṇa (or śrāvaṇa): सिद्दान्तश्रवण “Scriptural audition.” See: yama-niyama.§
siddha yoga: सिद्धयोग “Yoga of perfected attainment,” or “of supernatural powers.” 1) A term used in the Tirumantiram and other Śaiva scriptures to describe the yoga which is the way of life of adepts after attaining Paraśiva. Siddha yoga involves the development of magical or mystical powers, or siddhis, such as the eight classical powers. It is a highly advanced yoga which seeks profound transformation of body, mind and emotions and the ability to live in a flawless state of God-consciousness. 2) The highly accomplished practices of certain alchemists.§
siddhi: सिद्धि “Power, accomplishment; perfection.” Extraordinary powers of the soul, developed through consistent meditation and deliberate, often uncomfortable and grueling tapas, or awakened naturally through spiritual maturity and yogic sādhana. Through the repeated experience of Self Realization, siddhis naturally unfold according to the needs of the individual. Before Self Realization, the use or development of siddhis is among the greatest obstacles on the path because it cultivates ahaṁkāra, “I-ness” (egoity), and militates against the attainment of prapatti, complete submission to the will of God, Gods and guru. Six siddhis in particular are considered primary obstacles to samādhi: clairvoyance (ādarśa siddhi or divya siddhi), clairaudience (śravana siddhi or divyaśravana), divination (pratibhā siddhi), super-feeling (vedana siddhi) and super-taste (āsvādana siddhi), super-smell (vārtā siddhi). The eight classical siddhis are: 1) animā: diminution; being as small as an atom; 2)mahimā: enlargement; becoming infinitely large; 3) laghimā: super-lightness, levitation; 4) prāpti: pervasiveness, extension, ability to be anywhere at will; 5)prakāmya: fulfillment of desires; 6) vashitva: control of natural forces; 7) iśititva: supremacy over nature; 8) kāma-avasayitva: complete satisfaction. The supreme siddhi (parasiddhi) is realization of the Self, Paraśiva. See: ahaṁkāra, prapatti, siddha yoga.§
Sikhism: “Discipleship.” Religion of nine million members founded in India about 500 years ago by the saint Guru Nanak. A reformist faith that rejects idolatry and the caste system, its holy book is the Ādi Granth, and main holy center is the Golden Temple of Amritsar.§
silver cord: The astral substance that connects the physical body to the astral body which is disconnected at the time of death of the physical body.§
simile: A figure of speech in which two unlike things are compared, often introduced by “like” or “as.” §
simnīf: (Shūm) The perspective of the mind in its scientific, intellectual state. Pronounced sim-neef. See: Shūm, Shūm perspectives.§
simshūmbīsī: (Shūm) To become aware of the power within the spine. Pronounced sim-shoom-bee-see. See: Shūm.§
sin: Intentional transgression of divine law. Akin to the Latin sons, “guilty.” Hinduism does not view sin as a crime against God, but as an act against dharma–moral order–and one’s own self. See: karma.§
śishya: शिष्य “A pupil” or “disciple,” especially one who has proven himself and been accepted by a guru.§
sitār: सितार् A lute-like Indian stringed instrument with a long, fretted neck and a resonating gourd or gourds. §
Śiva: शिव The “Auspicious,” “Gracious,” or “Kindly one.” Supreme Being of the Śaivite religion. God Śiva is All and in all, simultaneously the creator and the creation, both immanent and transcendent. As personal Deity, He is Creator, Preserver and Destroyer. He is a one Being, perhaps best understood in three perfections: Parameśvara (Primal Soul), Parāśakti (Pure Consciousness) and Paraśiva (Absolute Reality). See: prapatti, Parameśvara, Parāśakti, Paraśiva, Naṭarāja, Sadāśiva, Śaivism, Satchidānanda.§
Śiva Advaita: शिवाद्वैत Also called Śiva Viśishṭādvaita, or Śaivite “qualified nondualism,” Śiva Advaita is the philosophy of Srikantha (ca 1050) as expounded in his commentary on the Brahma Sūtras (ca 500-200 BCE). Patterned after the Vaishṇavite Viśishṭādvaita of Ramanuja, this philosophy was later amplified by Appaya Dikshitar. Brahman, or Śiva, is transcendent and the efficient and material cause of the world and souls. Souls are not identical with Him and never merge in Him, even after liberation. As a school, Śiva Advaita remained exclusively intellectual, never enjoying a following of practitioners. Purification, devotion and meditation upon Śiva as the Self–the ākāśa within the heart–define the path. Meditation is directed to the Self, Śiva, the One Existence that evolved into all form. Liberation depends on grace, not deeds. See: Śaivism, Srikantha.§
Śivāchārya: शिवाचार्य The hereditary priests of the Śaiva Siddhānta tradition. The title of Ādiśaiva Brāhmins. An Ādiśaiva priest who has received the necessary training and dīkshās to perform public Śiva temple rites known as Āgamic nitya parārtha pūjā. A fully qualified Śivāchārya is also known as archaka. Śivāchārya, too, names the family clan of this priestly tradition. See: brāhmin.§
Śiva consciousness: Śivachaitanya. A broad term naming the experience or state of being conscious of Śiva in a multitude of ways. See: jñāna, mind (five states), Śivasāyujya.§
Śivajñānabodham: शिवज्ञानबोधम् “Memorandum on Śiva Realization.” A digest authored (or, some believe, a portion of the Raurava Āgama translated into Tamil) by Meykandar, ca 1300, consisting of 12 sūtras describing the relationship between God, soul and world. The Meykandar Sampradāya revere it as their primary philosophical text and consider it a pluralistic exposition. Others view it as monistic in character, with a pluralistic interpretation introduced by later commentators. Connected with this important text is an acute commentary on each of the 12 sūtras. See: Meykandar.§
Śivaliṅga: शिवलिङ्ग “Mark,” “Token” or “Sign of Śiva.” The most prevalent emblem of Śiva, found in virtually all Śiva temples. A rounded, elliptical, aniconic image, usually set on a circular base, or pīṭha, the Śivaliṅga is the simplest and most ancient symbol of Śiva, especially of Paraśiva, God beyond all forms and qualities. The pīṭha represents Parāśakti, the manifesting power of God. Liṅgas are usually of stone (carved or naturally existing, svayambhū, such as shaped by a swift-flowing river), but may also be of metal, precious gems, crystal, wood, earth or transitory materials such as ice. See: Śaivism.§
Śivaloka: शिवलोक “Realm of Śiva.” See: loka.§
Śivamaya: शिवमय “Formed, made, consisting of” or “full of Śiva.” A part of the Śaivite affirmation of faith, denoting that all of existence–all worlds, all beings, all of manifestation, that which undergoes creation, preservation and destruction, all dualities and paradoxes–consists of and is pervaded by Śiva. An important concept of monistic Śaivism. See: māyā, tattva, world.§
Śivaness: Quality of being Śiva or like Śiva, especially sharing in His divine state of consciousness. See: Śivasāyujya.§
Sivaperuman: சிவபெருமான் “Śiva, the Great One.” See: Śiva.§
Śiva-Śakti: शिवशक्ति Father-Mother God, both immanent and transcendent. A name for God Śiva encompassing His unmanifest Being and manifest energy. See: Parameśvara, Primal Soul, Śiva.§
Śivasambandha: शिवसंबन्ध “Bound together in love of Śiva.” The underlying unity and harmony among devotees of Śiva, irrespective of caste or creed.§
Śivasāyujya: शिवसायुज्य “Intimate union with Śiva.” Becoming one with God. The state of perpetual Śiva consciousness; simultaneous perception of the inner and the outer. A permanent state of oneness with Śiva, even in the midst of ordinary activities, a plateau reached or aftermath of repeated Self Realization experiences. Esoterically, it dawns when the kuṇḍalinī resides coiled in the sahasrāra chakra. See: jīvanmukti, kaivalya, kuṇḍalinī, moksha, sahasrāra chakra.§
Sivathondar: சிவதொண்டர் “Servant of Śiva.” Conveys the same mystic meaning as Sivanadiyar, denoting a devotee who regularly performs actions dedicated to God Śiva; selfless work in service to others. See: karma yoga, sivathondu.§
Sivathondu: சிவதொண்டு “Service to Śiva.” Akin to the concept of karma yoga. See: karma yoga.§
Śivāya Namaḥ: शिवाय नमः “Adoration to Śiva.” Alternate form of the mantra Namaḥ Śivāya. See: Namaḥ Śivāya.§
Sivayave: சிவாயவே “Śiva is also that.” A phrase in Tamil that implies an obvious truth.§
Śivohamic: Anglicized adjective from the great saying, Śivoham, meaning “I am That; I am Śiva,” carrying the spirit of the underlying unity of God and the soul. §
skepticism: A doubting or questioning state of mind, doubt about fundamental religious principles; the doctrine that all knowledge must be subject to doubt and inquiry.§
śloka: स्लोक A verse, phrase, proverb or hymn of praise, usually composed in a specified meter. Especially a verse of two lines, each of sixteen syllables. Śloka is the primary verse form of the Vedas and the Sanskrit epics, Rāmāyaṇa and Mahābhārata.§
slough: To shed, caste off; discard an outer layer. §
sluggish: Lacking alertness, vigor or energy.§
smog: A low-lying layer of polluted air. smog: From smoke plus fog.§
smolder: To burn and smoke without flame. Slow combustion. To exist in a suppressed, stifled state.§
smṛiti: स्मृति That which is “remembered;” the tradition. Hinduism’s nonrevealed, secondary but deeply revered scriptures, derived from man’s insight and experience. Smṛiti speaks of secular matters–science, law, history, agriculture, etc.–as well as spiritual lore, ranging from day-to-day rules and regulations to superconscious outpourings. From the vast body of sacred literature, śāstra, each sect and school claims its own preferred texts as secondary scripture, e.g., the Rāmāyaṇa of Vaishṇavism and Smārtism, or the Tirumurai of Śaiva Siddhānta. Thus, the selection of smṛiti varies widely from one sect and lineage to another. See: Mahābhārata, Tirumurai.§
sojourn: To reside temporarily in a place.§
solace: A source of comfort or consolation.§
solar plexus: A major physical and psychic nerve center of the body located at the base of the sternum.§
solemn: Ceremoniously observed or performed according to ritual or tradition. Formal, serious, inspiring feelings of awe. –solemnize: To consecrate with formal ceremony. See: sacrament, saṁskāra.§
somatic: Relating to the body; corporeal, physical, as distinguished from the soul or mind. The somatic currents are the five forms of breath, beginning with prāṇa, the outgoing breath. See: prāṇa.§
soothsaying: The art of foretelling events.§
sophisticated: Technically advanced, refined, elaborated, complex, artful.§
soul: The real being of man, as distinguished from body, mind and emotions. The soul–known as ātman or purusha–is the sum of its two aspects, the form or body of the soul and the essence of the soul (though many texts use the word soul to refer to the essence only). –essence or nucleus of the soul: Man’s innermost and unchanging being–Pure Consciousness (Parāśakti or Satchidānanda) and Absolute Reality (Paraśiva). This essence was never created, does not change or evolve and is eternally identical with God Śiva’s perfections of Parāśakti and Paraśiva. §
soul body: Ānandamaya kośa (“sheath of bliss”), also referred to as the “causal body” (kāraṇa śarīra), “innermost sheath” and “body of light.” Body of the soul, or soul body, names the soul’s manifest nature as an individual being–an effulgent, human-like form composed of light (quantums). It is the emanational creation of God Śiva, destined to one day merge back into Him. During its evolution, the soul functions through four types of outer sheaths that envelope the soul form–mental, instinctive-intellectual, vital and physical–and employs the mental faculties of manas, buddhi and ahaṁkāra, as well as the five agents of perception (jñānendriyas), and five agents of action (karmendriyas). The “soul body” is not a body in sense of a case, a vessel, vehicle or enclosure for something else. The soul body is the soul itself–a radiant, self-effulgent, human-like, super-intelligent being. Its very composition is Satchidānanda in various subtle levels of manifestation. It is the finest of subatomic forms, on the quantum level. The soul form evolves as its consciousness evolves, becoming more and more refined until finally it is the same intensity or refinement as the Primal Soul, Parameśvara. See: ātman, evolution of the soul, kośa, Parāśakti, Paraśiva, purusha, quantum, Satchidānanda, spiritual unfoldment.§
Soundless Sound: Paranāda, the first vibration from which creation emanates. See: nāda.§
spasmodic: fitful, intermittent.§
spinal: Relating to, or situated near the spine or spinal cord.§
spinster: A term for a middle aged or older woman who has never married. §
spiritual unfoldment: Adhyātma vikāsa. The unfoldment of the spirit, the inherent, divine soul of man. The very gradual expansion of consciousness as kuṇḍalinī śakti slowly rises through the sushumṇā. The term spiritual unfoldment indicates this slow, imperceptible process, likened to a lotus flower’s emerging from bud to effulgent beauty. Contrasted with development, which implies intellectual study; or growth, which implies character building and sādhana. Sound intellect and good character are the foundation for spiritual unfoldment, but they do not constitute unfoldment in themselves. When philosophical training and sādhana is complete, the kuṇḍalinī rises safely and imperceptively, without jerks, twitches, tears or hot flashes, this brings greater willpower, compassion and perceptive qualities.§
spleen: A large organ near the stomach that stores and filters blood. Psychically, the physical and astral spleen connect the subconscious with the superconscious, carrying negative vibrations out of the body and bringing in positive solar rays. The spleen is unique in that it is so large yet the body can live without it, unlike, for example, the liver. In its absence, other glands of the body will take over the spleen’s physical functions, while its astral double continues its psychic functions.§
sporadic: Scattered or isolated in occurrence. Happening, irregularly, unpredictably and infrequently. §
Śrī Chakra: श्रिचक्र The most well known yantra and a central image in Śākta worship. Consisting of nine interlocking triangles, it is the design of Śiva-Śakti’s multidimensional manifestations.§
Srikantha (Śrīkaṇṭha): श्रीकण्ठ A saint and philosopher (ca 1050) who promoted a Śaivite theology which embraced monism and dualism. Founder of the Śaiva school of Śiva Advaita or Śiva Viśishṭādvaita, teaching a “Śaivite qualified nondualism” resembling Ramanuja’s Vaishṇavite Viśishṭādvaita. He was also known as Nilakantha Sivacharya. See: Śiva Advaita.§
Srikumara (Śrīkumāra): श्रीकुमार Monistic Śaiva Siddhānta philosopher (ca 1050) who refuted the Śaṅkaran Vedānta doctrine of māyā as illusion and expounded that Śiva is both material cause (upādāna kāraṇa) and efficient cause (nimitta kāraṇa).§
Śrī Rudram: श्रीरुद्रम् “(Canticle) to the Wielder of Awesome Powers.” Pre-eminent Vedic hymn to Lord Śiva as the God of dissolution, chanted daily in Śiva temples throughout India. It is in this long prayer, located in the Yajur Veda, Taittirīya Saṁhitā, in the middle of the first three Vedas, that the Śaivite mantra Namaḥ Śivāya first appears.§
sṛishṭi: सृष्टि Creation, or emanation, represented by Śiva Naṭarāja’s upper right hand and the ḍamaru (drum), upon which he beats Paranāda, the Primal Sound from which issue forth the rhythms and cycles of creation.§
śruti: श्रुति That which is “heard.” Hinduism’s revealed scriptures, of supreme theological authority and spiritual value. They are timeless teachings transmitted to ṛishis, or seers, directly by God thousands of years ago. Śruti is thus said to be apaurusheya, “impersonal” or, rather, “suprahuman.” Śruti consists of the Vedas and the Āgamas, preserved through oral tradition and eventually written down in Sanskrit. Among the many sacred books of the Hindus, these two bodies of knowledge are held in the highest esteem. See: Āgama, smṛiti, Veda. §
stagnant: Not flowing or moving; not active or alert; sluggish; foul from lack of movement. §
stamina: Physical or mental endurance; resistence to fatigue or illness.§
stampede: A sudden mad rush of a crowd of people or animals.§
stereotype: An unvarying form or pattern; a fixed conventional and oversimplified notion or opinion widely held about a subject, such as an ethnic group, that ignores unique distinctions and subtleties.§
sthūla śarīra: स्थूल शरीर “Gross body.” See: śarīra.§
stimulants: Drugs that temporarily arouse or accelerate physiological or organic activity. Certain drugs are capable of stimulating psychic experiences, often with unpleasant consequences.§
stimulus: Incentive, something that rouses to action.§
stratum: A section or layer of something. §
strī dharma: स्त्रीधर्म “Womanly conduct.” See: dharma.§
subatomic: Of the inner parts of atoms; anything smaller than an atom.§
subconscious mind: Saṁskāra chitta. See: conscience, mind (five states).§
sublimate: To refine, lift into something higher, purify. Channeling instinctive energies into more refined expression. Originally, to purify or refine by subliming, changing a substance directly from a solid to a gaseous state, bypassing the liquid state. See: ojas, tejas, transmutation, yoni.§
sublime: Exalted, noble, majestic. Inspiring awe or reverence.§
subliminal: Below the threshold of consciousness or apprehension, such as an attitude of which one is not aware. Subconscious. See: mind (five states).§
submission: Yielding to the power of another. Compliance; meekness.§
Subramuniyaswami: சுப்பிரமுனியசுவாமி Author of this book, 162nd satguru (1927–2001) of the Nandinātha Sampradāya’s Kailāsa Paramparā. He was ordained Sivaya Subramuniyaswami by Sage Yogaswami on the full-moon day of May 12, 1949, in Jaffna, Sri Lanka, at 6:21 pm. This was just days after he had attained nirvikalpa samādhi in the caves of Jalani. The name Subramuniya is a Tamil spelling of the Sanskrit Śubhramunya (not to be confused with Subramaṇya). It is formed from śubhra meaning “light; intuition,” and muni, “silent sage.” Ya means “restraint; religious meditation.” Thus, Subramuniya means a self-restrained soul who remains silent or, when he speaks, speaks out from intuition. ¶Satguru Sivaya Subramuniyaswami is recognized worldwide as one of foremost Hindu ministers of our times, contributing to the revival of Hinduism in immeasurable abundance. He was simultaneously a staunch defender of traditions, as the tried and proven ways of the past, and a fearless innovator, setting new patterns of life for contemporary humanity. For a brief biography of this remarkable seer and renaissance guru, see About the Author on page 909. §
subside: To become less active or less intense. To abate.§
substance: Essence; real nature; matter; material possessions.§
substratum: “Layer underneath.” In philosophy, the substance or underlying force which is the foundation of any and all manifestation: Satchidānanda. See: Parāśakti, Satchidānanda, tattva.§
subsubconscious mind: Vāsanā chitta (“mind of subliminal traits”). The area of the subconscious mind formed when two thoughts or experiences of the same rate of intensity sent into the subconscious at different times intermingle and give rise to a new and totally different rate of vibration. This subconscious formation later causes the external mind to react to situations according to these accumulated vibrations, be they positive, negative or mixed.§
subsuperconscious mind: Anukāraṇa chitta. See: mind, tattvas.§
subtle: So slight as to be difficult to detect; elusive; delicate. Not obvious.§
subtle body: Sūkshma śarīra, the nonphysical, astral body or vehicle in which the soul encases itself to function in the Antarloka, or subtle world. The subtle body includes the prāṇamaya, manomaya and vijñāna-maya kośas if the soul is physically embodied. It consists of only manomaya and vijñānamaya after death, when prāṇamaya kośa disintegrates. And it consists of only vijñānamaya kośa when manomaya kośa is dropped off just before rebirth or when higher evolutionary planes are entered. Also part of the subtle body are the antaḥkaraṇa (mental faculty: intellect, instinct and ego–buddhi, manas and ahaṁkāra), the five jñānendriyas (agents of perception: hearing, touch, sight, taste and smell); and the five karmendriyas (agents of action: speech, grasping, movement, excretion and generation). See: jīva, kośa.§
succumb: To give in to an overpowering force; give up, yield, surrender.§
śuddha: शुद्ध “Pure.” §
śuddha avasthā: शुद्ध अवस्था “Stage of purity.” (Tamil: avasthai.) In Śaiva Siddhānta, the last of three stages of evolution, in which the soul is immersed in Śiva. Self Realization having been attained, the mental body is purified and thus reflects the divine soul nature, Śiva’s nature, more than in the kevala or sakala state. Now the soul continues to unfold through the stages of realization, and ultimately merges back into its source, the Primal Soul. See: avasthā, evolution of the soul, kevala avasthā, sakala avasthā, viśvagrāsa. §
Śuddha Śaiva Siddhānta: शुद्धशैवसिद्धान्त “Pure Śaiva Siddhānta,” a term first used by Tirumular in the Tirumantiram to describe his monistic Śaiva Siddhānta and distinguish it from pluralistic Siddhānta and other forms of Siddhānta that do not encompass the ultimate monism of Vedānta.§
śuddhavidyā: शुद्धविद्या “Pure Knowledge.” The fifth tattva in the Śaiva Siddhānta system. See: tattva.§
sukarma: सुकर्म See: karma.§
sulk: To withdraw into silent resentment or ill humor.§
summation: Adding up to a total, summing up. Reaching a high point.§
Sundaranathar: சுந்தரநாதர் Original name of Nātha Siddha Tirumular before he trekked to South India from the Himalayas. See: Tirumular.§
śūnya: शून्य “The void, the distinctionless Absolute.”§
superconscious mind: Kāraṇa chitta. See: mind (five states), mind (three phases), Satchidānanda, tattva.§
superficial: Shallow; on the surface; not substantial.§
supernatural: Beyond or transcending the natural laws of the physical cosmos. Of or relating to an order of existence beyond the visible universe, referring to events, agencies or knowledge superseding or mystically explaining the laws of nature. See: mysticism, shamanism.§
supernova: A rare and extremely brilliant new star (nova) that suddenly increases up to a billion times in brightness and then diminishes over a period of months or years.§
supersede: To cause to be set aside, especially to displace as inferior.§
superstition: A belief or practice not supported by experience or reason.§
supplicate (supplication): To ask for, beg humbly. To earnestly pray for.§
suppressed: Subdued; ended forcibly. Kept from being revealed; inhibited. Deliberately hidden from awareness, such as with unacceptable desires or thoughts. §
suppression: Desires, thoughts or memories consciously excluded or hidden from awareness. Related to repression, in which similar desires, etc., are hidden away in a completely subconscious manner.§
supreme: Highest in rank, power, authority.§
Supreme God: Highest God, the source or creator of all other Gods, beings and all manifestation.§
Sūrya: सूर्य “Sun.” One of the principal Divinities of the Vedas, also prominent in the epics and Purāṇas. Śaivites revere Sūrya, the Sun God, each morning as Śiva Sūrya. Smārtas and Vaishṇavas revere the golden orb as Sūrya Nārāyaṇa.§
sushumṇā nāḍī: सुषुम्णानाडी “Most gracious channel.” Central psychic nerve current within the spinal column. See: kuṇḍalinī, nāḍī, samādhi.§
sushupti: सुषुप्ति “Deep sleep.” A state more refined than the ordinary dream state, the perceptions of which are often too subtle to be remembered upon awakening. This is the state of visionary dreams. One of the four avasthās described in the Māṇḍūkya Upanishad. See: consciousness.§
sutala: सुतल “Great abyss.” Region of obsessive jealousy and retaliation. The third chakra below the mūlādhāra, centered in the knees. Corresponds to the third astral netherworld beneath the earth’s surface, called Saṁhāta (“abandoned”) or Sutala. See: chakra, hell, loka, Naraka.§
svādhishṭhāna: स्वाधिष्ठान “One’s own base.” See: chakra.§
svapna: स्वप्न Sanskrit word for dream, second of the four states of consciousness, waking, dreaming, deep sleep and “the fourth.” See: avasthā.§
svarṇaśarīra: स्वर्णशरीर The golden actinic body, which is formed after many experiences of Self Realization. See: viśvagrāsa, ānandamaya kośa. §
svarṇaśarīra viśvagrāsa: स्वर्णशरीरविश्वग्रास The final merging with Śiva where there exists no individual soul, only Śiva. See: viśvagrāsa.§
Śvetāśvatara Upanishad: श्वेताश्वतर उपनिषद् An Upanishad of the Yajur Veda that emphasizes theism–personal God and devotion–and at the same time monism–the unity of God, soul and world. It is valued as a major Upanishad, among the greatest panentheist writings, especially precious to Śaivite schools. See: Upanishad, Veda.§
swāmī: स्वामी “Lord; owner; self-possessed.” He who knows or is master of himself. A respectful title for a Hindu monk, usually a sannyāsin, an initiated, orange-robed renunciate, dedicated wholly to religious life. As a sign of respect, the term swāmī is sometimes applied more broadly to include non-monastics dedicated to spiritual work. See: monk, sannyāsa dharma, sannyāsin.§
symbolism: The representation of one thing by something else. For example, the ḍamaru, drum, is a symbol of creation.§
sympathetic nervous system: The part of the autonomic nervous system originating in the thoracic and lumbar regions of the spinal cord that in general inhibits or opposes the physiological effects of the parasympathetic nervous system, as in tending to reduce digestive secretions, speeding up the heart, and contracting blood vessels.§
symptomatic: Indicative, showing the signs of a disease or a condition.§
syndrome: Symptoms occurring together and characterizing a certain disease or condition.§
syndrome: A pattern or set of characteristics or symptoms typifying a certain disease or condition.§
synonymous: The same or similar in meaning.§
synopsis: A brief outline or summary. An overview presentation.§
synthesis: Here: the application of reason to reach a particular conclusion from general concepts; also the combination of ideas to form a new idea.§
syphon: To draw off of, take away or channel from.
§
tact: Sensitivity to what is proper in dealing with others, including the ability to speak and act without offending.§
tainted: Sullied, spoiled or stained. Morally corrupt or depraved.§
Taittirīya Upanishad: तैत्तिरीय उपनिषद् A principal upanishad belonging to the Taittirīya Brāhmaṇa of the Yajur Veda, divided into three sections called valli(s). The first deals with phonetics and pronunciation, the second and third with Brahman and the attainment of bliss.§
tala: तल “Plane or world; level; base, bottom; abyss.” Root of the name of the seven realms of lower consciousness centered in the seven chakras below the mūlādhāra chakra. See: chakra, hell, loka, Naraka.§
talātala chakra: तलातल “Lower region.” The fourth chakra below the mūlādhāra, centered in the calves. Region of chronic mental confusion and unreasonable stubbornness. Corresponds to the fourth astral netherworld beneath the earth’s surface, called Tāmisra (“darkness”) or Talātala. This state of consciousness is born of the sole motivation of self-preservation. See: chakra, loka, Naraka.§
tamas(ic): तमस् “Force of inertia.” Tamas is the most crude of the three guṇas or fundamental cosmic qualities of nature as described in the Sā˜khya system of philosophy–tamas (inertia), rajas (activity) and sattva (illumination, purity). The tamaguṇa is the quality of denseness, inertia, contraction, resistance and dissolution.§
taṁbūrā: तंबूरा (Hindi) A long-necked, four-stringed fretless lute that provides a drone accompaniment for a singer or instrumentalist.§
Tamil: தமிழ் The ancient Dravidian language of the Tamils, a Caucasoid people of South India and Northern Sri Lanka, now living throughout the world. The official language of the state of Tamil Nadu, India.§
Tamil Nadu: தமிழ் நாடு State in South India, 50,000 square miles, population 55 million. Land of countless holy scriptures, saints, sages and over 40,000 magnificent temples, including Chidambaram, Madurai, Palani Hills and Rāmeśvaram.§
tāṇḍava: ताण्डव “Exuberant dance.” Any vigorous dance sequence performed by a male dancer. There are many forms of tāṇḍava. Its prototype is Śiva’s dance of bliss, ānanda tāṇḍava. The much softer feminine dance is called lāsya, from lasa, “lively.” Dance in general is nartana. See: Naṭarāja.§
tangent: Irrelevant sidetrack.§
tangible: That can be felt by touch; having actual form and substance; definite, objective, concrete.§
tangled: Mixed together in a confused mass.§
tantra: तन्त्र “Loom, methodology.” 1) Most generally, a synonym for śāstra, “scripture.” 2) A synonym for the Āgamic texts, especially those of the Śākta faith, a class of Hindu scripture providing detailed instruction on all aspects of religion, mystic knowledge and science. The tantras are also associated with the Śaiva tradition. 3) A specific method, technique or spiritual practice within the Śaiva and Śākta traditions. For example, prāṇāyāma is a tantra. Tantra generally involves a reversal of the normal flow of energies. Its perspective is that the inner self is most important and outer life is secondary. Tantra causes the life force to flow up through the sushumṇā. Many are the methods for overcoming the unsurmountable. Fallen into the hands of the unscrupulous, these techniques become black magic (abhichāra). 4) Disciplines and techniques with a strong emphasis on worship of the feminine force, often involving sexual encounters, with the purported goal of transformation and union with the Divine. See: kuṇḍalinī, sushumṇā nāḍī, tantric.§
tantric (tāntrika): तान्त्रिक 1) Adjectival to qualify practices prescribed in the Tantra traditions. 2) Referring to the methods of directing the subtle masculine/feminine, aggressive/passive energies that flow between men and women. 3) Also names a practitioner of any of the Tantra traditions. 4) Tantra has today come to commonly refer to sex-based spiritual practices developed in Hinduism (known as “left-handed tantra”) and in other faiths, including Bon, Tibetan Buddhism, Taoism, Christianity, Judaism and the New Age. See: Śāktism, kuṇḍalinī, rāja yoga, tantra. §
tapas: तपस् Also tapasya. “Warmth, heat,” hence psychic energy, spiritual fervor or ardor. Austerity, asceticism, penance. State of accelerated unfoldment and working with the forces through spiritual practices. A state of humble submission to the divine forces and surrender to the processes of inner purification which occur almost automatically at certain stages. In the monastery, tapas is administered and guided by the guru. Denotes religious austerity, severe meditation, penance, bodily mortification, special observances; connotes spiritual purification and transformation as a “fiery process” that “burns up” impurities, ego, illusions and past karmas that obstruct God Realization.§
tapasvin: तपस्विन् One who performs tapas or is in the state of tapas.§
tarry: To be slow to move on. To prolong a temporary stay.§
Tātparyadīpikā: तात्पर्यदीपिका A commentary by Srikumara (ca 1100) on the Tattvaprakāśa of Sri Bhojadeva Paramara (1018–1060), a philosopher-king in Central India who expounded Śaiva Siddhānta. Srikumara upheld the monistic basis of Bhojadeva’s work, while later commentator Aghorasiva reinterpreted it in dualistic terms. See: Aghorasiva, Śaiva Siddhānta.§
tattva: तत्त्व “That-ness” or “essential nature.” Tattvas are the primary principles, elements, states or categories of existence, the building blocks of the universe. Lord Śiva constantly creates, sustains the form of and absorbs back into Himself His creations. Ṛishis describe this emanational process as the unfoldment of tattvas, stages or evolutes of manifestation, descending from subtle to gross. At mahāpralaya, cosmic dissolution, they enfold into their respective sources, with only the first two tattvas surviving the great dissolution. The first and subtlest form–the pure consciousness and source of all other evolutes of manifestation–is called Śiva tattva, or Parāśakti-nāda. But beyond Śiva tattva lies Paraśiva–the utterly transcendent, Absolute Reality, called attava. That is Śiva’s first perfection. The Sāṅkhya system discusses 25 tattvas. Śaivism recognizes these same 25 plus 11 beyond them, making 36 tattvas in all. See: Resource 3, Charts, for full listing.§
Tattva Prakāśa: तत्त्वप्रकाश “Illumination of the categories.” Text of 76 verses by the philosopher-king Bhoja Paramara which systematized and consolidated monistic Śaiva Siddhānta in the 11th century.§
taut: Pulled or drawn tight.§
Tayumanavar: தாயுமானவர் A Tamil Śaiva yogī, devotional mystic and poet saint (ca 17th century) whose writings are a harmonious blend of philosophy and devotion. In his poem “Chinmayananda Guru,” Tayumanavar places himself in the lineage of Rishi Tirumular. See: Tirumular.§
tejas: तेजस् “Brilliance, fire, splendor.” Heat or fire, one of the five elements–earth, water, fire, air, ether. Tejas also names the glow of tapas in the shining expression of the tapasvin. Tejas is increased through brahmacharya, control of the sexual energies by lifting the heat into the higher chakras. See: brahmacharya, ojas, tapas, transmutation, yoni.§
temple: An edifice in a consecrated place dedicated to the worship of God or Gods. Hindus revere their temples as sacred, magical places in which the three worlds most consciously commune–structures especially built and consecrated to channel the subtle spiritual energies of inner-world beings. The temple’s psychic atmosphere is maintained through regular worship ceremonies (pūjā) invoking the Deity, who uses His installed image (mūrti) as a temporary body to bless those living on the earth plane. In Hinduism, the temple is the hub of virtually all aspects of social and religious life. It may be referred to by the Sanskrit terms mandira, devālaya (or Śivālaya, a Śiva temple), as well as by vernacular terms such as koyil (Tamil). See: pilgrimage.§
temporal: Referring to time; subject to time. Passing, existing only for a limited period. §
temptation: Something tempting, enticing or alluring.§
temptress: A deliberately alluring, enchanting woman.§
tenacious: Holding firmly, not easily letting go. firm in purpose.§
tenet: A principle, doctrine, or belief held as a truth.§
tenuous: Long and thin; slender.§
tenure: The length of time during which something is held or done.§
thalamic: Pertaining to the thalamus, a large ovoid mass of gray matter situated in the front part of the forebrain that relays sensory impulses to the cerebral cortex. The pineal gland sits atop the thalamus.§
That: When capitalized, this simple demonstrative pronoun refers uniquely to the Ultimate, Indescribable or Nameless Absolute. The Self God, Paraśiva. It is the English equivalent of Tat, as in, Tattvam asi, “You are That!”§
theistic: The belief that God exists as a real, conscious, personal Supreme Being, creator and ruler of the universe. May also include belief in the Gods.§
theology: The study of religious doctrines, specifically of the nature of God, soul and world. –theologians: Those who study, are expert in or formulate theology.§
Theosophy: The philosophy of an esoteric religious sect, the Theosophical Society, founded in 1875 by Russian mystic Madame Blavatsky and Colonel H.S. Olcott, incorporating aspects of Buddhism and Hinduism. It has greatly influenced all modern metaphysical movements.§
Third World: Śivaloka, “realm of Śiva,” or Kāraṇaloka. The spiritual realm or causal plane of existence wherein Mahādevas and highly evolved souls live in their own self-effulgent forms. See: Śivaloka, three worlds, loka.§
thither: Toward that place; there. Farther.§
thought forms: Manifestations of astral matter, or odic force, created within the aura of a person, which travel through astral space, or odic force fields, from one destination to another. They have the power to create, preserve, protect and destroy. They can also be seen, just as auras can be seen. A series of thought forms compose the intellect. See: astral plane, aura, odic force, intellect.§
three worlds: The three worlds of existence, triloka, are the primary hierarchical divisions of the cosmos. 1) Bhūloka: “Earth world,” the physical plane. 2) Antarloka: “Inner” or “in-between world,” the subtle or astral plane. 3) Śivaloka: “World of Śiva,” and of the Gods and highly evolved souls; the causal plane, also called Kāraṇaloka. See: chakra, loka, Naraka, tattva.§
thyroid: A gland located in the throat which regulates physical growth and other vital functions. Psychically, it assists in the formation of habits and in maintaining mental balance. Regarded as the connecting link between spirit and personality, it has a tremendous influence over the nervous system and the emotions. It is associated with the viśuddha chakra.§
timeless: Outside the condition of time, or not measurable in terms of time.§
tinge: To tint or color slightly; a trace, color, odor, etc. §
tirodhāna śakti: तिरोधानशक्ति “Concealing power.” Veiling grace, or God’s power to obscure the soul’s divine nature. Tirodhāna śakti is the particular energy of Śiva that binds the three bonds of āṇava, karma, māyā to the soul. It is a purposeful limiting of consciousness to give the opportunity to the soul to grow and mature through experience of the world. See: evolution of the soul, grace.§
tīrthayātrā: तीर्थयात्रा “Journey to a holy place.” Pilgrimage. See: pilgrimage.§
tiru: திரு “Sacred; holy.” The exact Tamil equivalent of śrī. Feminine is tirumati.§
Tirukural: திருக்குறள் “Holy couplets.” A treasury of Hindu ethical insight and a literary masterpiece of the Tamil language, written by Śaiva Saint Tiruvalluvar (ca 200 BCE) near Chennai. See: Tiruvalluvar.§
Tirumantiram: திருமந்திரம் “Holy incantation.” The Nandinåtha Sampradåya’s oldest Tamil scripture; written ca 200 BCE by Rishi Tirumular. It is the earliest of the Tirumurai texts, and a vast storehouse of esoteric yogic and tantric knowledge. It contains the mystical essence of rāja yoga and siddha yoga, and the fundamental doctrines of the 28 Śaiva Siddhānta Āgamas, which are the heritage of the ancient pre-historic traditions of Śaivism. See: Tirumurai, Tirumular.§
Tirumular: திருமூலர் An illustrious siddha yogī and ṛishi of the Nandinātha Sampradāya’s Kailāsa Paramparā who came from the Himalayas (ca 200 BCE) to Tamil Nadu to compose the Tirumantiram. In this scripture he recorded the tenets of Śaivism in concise and precise verse form, based upon his own realizations and the supreme authority of the Śaiva Āgamas and the Vedas. Tirumular was a disciple of Maharishi Nandinatha. See: Tirumantiram, Kailāsa Paramparā, Vedānta.§
Tirumurai: திருமுறை “Holy script.” A twelve-book collection of hymns and writings of South Indian Śaivite saints, compiled by Saint Nambiyandar Nambi (ca 1000). §
Tirunavukarasu: திருநாவுக்கரசு See: Appar.§
Tiruvalluvar: திருவள்ளுவர் “Holy weaver.” Tamil weaver and householder saint (ca 200 BCE) who wrote the classic Śaivite ethical scripture Tirukural. He lived with his wife, Vasuki, famed for her remarkable loyalty and virtues, near modern-day Chennai. There a memorial park, the Valluvar Kottam, enshrines his extraordinary verses in marble. See: Tirukural.§
Tiruvasagam: திருவாசகம் “Holy Utterances.” The lyrical Tamil scripture by Saint Manikkavasagar (ca 850). Considered one of the most profound and beautiful devotional works in the Tamil language, it discusses every phase of the spiritual path, from doubt and anguish to perfect faith in God Śiva, from earthly experience to the guru-disciple relationship and freedom from rebirth. See: Manikkavasagar, Tirumurai.§
tithe (tithing): In Sanskrit, daśamāṁśa, and makimai in the Tamil tradition. The spiritual discipline, often a vrata, of giving one tenth of one’s gainful and gifted income to a religious organization of one’s choice, thus sustaining spiritual education and upliftment on Earth. Tithing is given not as an offering, but as “God’s money.” §
trance: In spiritualism, trance names the phenomenon in which a medium leaves his physical body, and a disincarnate being enters or takes control of the body, often giving forth verbal messages to others in attendance, as in a seance. See: samādhi.§
tranquil: Quiet, peaceful.§
transcend: To surpass or go beyond the limits of, e.g., “to transcend one’s ego.” Philosophically, to go beyond the material world, or more profoundly, beyond time, form and space into the Absolute, the Self God.§
transcendent: Surpassing the limits of experience or manifest form. In Śaiva Siddhånta, a quality of God Śiva as Absolute Reality, Paraśiva, the Self. Distinguished from immanent. See: Paraśiva.§
transcribe: To make a full written copy.§
transgress: To overstep or break a law or ethical principle.§
transition: A passing from one state, condition or place to another. A synonym of death that implies, more correctly, continuity of the individual rather than annihilation. See: death.§
translucent: Clear, lucid; letting light pass through but causing sufficient diffusion to prevent perception of distinct images; partially transparent.§
transmigration: Reincarnation, the repeated rebirth of the soul in a succession of human bodies.§
transmutation: Change from one form to another. Here, changing or transforming the sexual/instinctive energies into intellectual and spiritual ones. Transmutation means to reverse the forces that constantly flow from the sahasrāra downward into the mūlādhāra. It is lifting the force of sexual impulses that would tend to manifest in visualization, longing for affection and sensual feelings, often leading to masturbation and loss of the sacred fluids. One exception, for both men and women, is the occurrence of wet dreams, for here the astral, psychic vitality of the actinodic rises as the odic fluids are released. However, night emissions are to be controlled and may be minimized or eliminated by taking only liquid or light foods in the evening. ¶Swami Sivananda discusses wet dreams in his Yoga Lessons for Children, chapter 36 on brahmacharya: “Many young boys and men suffer from wet dreams. Sri Aurobindo states that an occurrence once a week is normal. To have it more frequently indicates indulgence in sex thoughts.” Sivananda advises a sattvic diet, rising early (as wet dreams usually occur in the last quarter of the night), cold showers, haṭha yoga, fresh fruit and raw foods, and not going to bed right after a heavy meal. He writes, “The actual essence does not come out during wet dreams. It is only the watery prostatic juice, with a little semen. When nocturnal emission takes place, the mind which was working in the inner astral body suddenly enters the physical body vehemently in an agitated condition. That is the reason why emission takes place suddenly.” He concludes, “Do not get depressed or anxious. It is best not to give too much importance to these dreams. Forget them, then they will not trouble you.” ¶Monks enhance transmutation by not eating after high noon, not viewing pornography, not mentally conjuring up sexually stimulating images, never joking or talking about sexuality and, of course, not flirting or interacting sensually with women or men. If sexual energies are aroused or one has erred from his disciplines, he performs the appropriate penance (such as fasting) or tantra (such as prāṇāyāma) to correct the matter. The Tirumantiram (verse 1948) states, “If the sacred seed is retained, life does not ebb; great strength, energy, intelligence and alertness: all these are attained.” See: celibacy, ojas, tejas, yoni.§
traumatic: Shocking, emotionally or physically; leaving a lasting, sometimes neurotic, effect.§
traverse: To travel or pass across, over or through. To move to and fro over; cross and recross.§
treasure-trove: A discovery of great value.§
treatise: An article or book which systematically discusses a subject.§
triple bondage: See: mala, pāśa.§
Triśūla: त्रिशूल A three-pronged spear or trident wielded by Lord Śiva and certain Śaivite ascetics. Symbolizes God’s three fundamental śaktis or powers–icçhā (desire, will, love), kriyā (action) and jñāna (wisdom).§
Truth: When capitalized, ultimate knowing which is unchanging. Lower case (truth): correctness, according with fact, honesty, integrity; virtue.§
tumult: Uproar, disturbance; agitation, confusion.§
turbulent: Violently agitated. Marked by turmoil or wildly irregular motions.§
turīya: तुरीय “The fourth.” The superconscious state beyond waking, dreaming and deep sleep. One of the four states of consciousness, avasthās, described in the Māṇḍūkya Upanishad. See: consciousness.§
turmeric: A plant of India, Curcuma longa, of the ginger family whose powdered rhyzome is a prized seasoning and yellow dye. It has rich āyurvedic properties, is used in holy ritual and serves also to make kuṅkuma.§
turmoil: Extreme commotion, uproar, confusion.§
twitch: A sudden involuntary movement.§
tyāga: त्याग “Letting go, detachment, renunciation.” Described in the Bhagavad Gītā as the basic principle of karma yoga, detachment from the fruits of one’s actions. See: sannyāsa.
§
ubiquitous: Being or seeming to be everywhere at the same time.§
udāna: उदान “Ascending breath.” One of the body’s five somatic currents of vital energy, or prāṇa. See: prāṇa.§
Ugrajyoti: उग्रज्योति Kashmīri guru of Sadyojyoti, proponent of Siddhānta philosophical views. See: Sadyojyoti.§
ultimate: final, last. –Ultimate Reality: final, highest Truth. God Śiva’s Absolute Reality, Paraśiva.§
umbilical cord: The cord connecting a fetus to its mother, or a like source of support or sustenance.§
unambiguous: Clear, doubtless, certain.§
unbearable: Intolerable due to being unpleasant, distasteful or painful.§
unbidden: Not invited, unasked for.§
uncanny: Mysterious, strange, weird; remarkable, extraordinary, as if of supernatural origin.§
uncomely: Unattractive, ugly, unpleasant.§
unconscious: Lacking conscious awareness, thought or control.§
unconventional: Out of the ordinary, not normal.§
undertaker: One who handles funerals as a profession.§
unencumbered: Without a heavy load or burden. Unhindered in an action.§
unequivocal: Admitting of no doubt or misunderstanding; clear and unambiguous.§
unfathomable: Of immeasurable depth; difficult or impossible to understand or measure.§
unfettered: Free of bonds or restrictions.§
unfold: To open gradually, especially in stages. See: spiritual unfoldment.§
unholy: Wicked; immoral. §
unmanā: उन्मना “Ecstatic; trans-mental.” The seventh and highest of the seven chakras, or nāḍi conglomerates, above and within the sahasrāra chakra. See: chakras above sahasrāra.§
unmanifest: Not evident or perceivable. Philosophically, akin to transcendent. Śiva is unmanifest in His formless perfection, Paraśiva. See: formless.§
upadeśa: उपदेश “Advice; religious instruction.” Often given in question-and-answer form from guru to disciple. The satguru’s spiritual discourses.§
upadeśī: उपदेशी A liberated soul who chooses to teach, actively helping others to the goal of liberation. Contrasted with nirvāṇī. See: nirvāṇī and upadeśī.§
Upanishad: उपनिषद् “Sitting near devotedly.” The fourth and final portion of the Vedas, expounding the secret, philosophical meaning of the Vedic hymns. The Upanishads are a collection of profound texts which are the source of Vedānta and have dominated Indian thought for thousands of years. They are philosophical chronicles of ṛishis expounding the nature of God, soul and cosmos, exquisite renderings of the deepest Hindu thought. See: śruti, Veda, Vedānta.
§
vacillation: Indecisiveness, constantly changing from one focus of attention to another.§
vacuum: A state of emptiness; a void.§
vaikharī vāk: वैखरी वाक् “The faculty of speech.” See: vāk.§
Vaikuṇṭha: वैकुण्ठ “Vishṇu’s heaven.” See: Vaishṇavism.§
vairāgya: वैराग्य “Dispassion; aversion.” Freedom from passion. Distaste or disgust for worldliness because of spiritual awakening and the constant renunciation of obstacles on the path to liberation. See: sannyāsa.§
Vaishṇavism (Vaishṇava): वैष्णव One of the four major religions, or denominations of Hinduism, representing roughly half of the world’s one billion Hindus. It gravitates around the worship of Lord Vishṇu as Personal God, His incarnations and their consorts. The doctrine of avatāra (He who descends), especially important to Vaishṇavism, teaches that whenever adharma gains ascendency in the world, God takes a human birth to reestablish “the way.” The most renowned avatāras were Råma and Kṛishṇa. Vaishṇavism stresses the personal aspect of God over the impersonal, and bhakti (devotion) as the true path to salvation. The goal of Vaishṇavism is the attainment of mukti, defined as blissful union with God’s body, the loving recognition that the soul is a part of Him, and eternal nearness to Him in Vaikuṇṭha, heaven.§
vāk: वाक् “Speech.” Theologically, it is through the supreme Vāk (or Paravāk), the “Primal Word” of the Vedas, and its various aspects, that creation issues forth. §
valipadu: வழிபாடு Ritual temple worship. See: pūjā§
Vallabhacharya (Vallabhāchārya): वल्लभाचार्य “Beloved teacher.” Vaishṇava saint (ca 1475-1530) whose panentheistic Śuddha Advaita (pure nondualism) philosophy became the essential teaching of the nonascetic Vaishṇava sect that bears his name. The sect is strongest in Gujarat. See: Vedānta.§
valor: Marked courage or bravery.§
Varanasi (Vārāṇasī): वाराणसी Also known as Kasi (Kāśī) or Banaras (Banāras). One of the most holy of Śaivite cities, and among the oldest cities in the world. Located in North India on the Ganges River. Hindus consider it highly sanctifying to die in Kasi, revering it as a gateway to moksha.§
vāsanā: वासना “Abode.” Subconscious inclinations. From vās, “dwelling, residue, remainder.” The subliminal inclinations and habit patterns which, as driving forces, color and motivate one’s attitudes and future actions. Vāsanās are the conglomerate results of subconscious impressions (saṁskāras) created through experience. Saṁskāras, experiential impressions, combine in the subconscious to form vāsanās, which thereafter contribute to mental fluctuations, called vṛitti. The most complex and emotionally charged vāsanās are found in the dimension of mind called the subsubconscious, or vāsanā chitta. See: saṁskāra, mind (five states), vāsanā daha tantra, vṛitti.§
vāsanā chitta: वासनाचित्त “Mind of subliminal traits.” The subsubconscious mind. See: mind (five states).§
vāsanā daha tantra: वासनादहतन्त्र “Purification of the subconscious by fire.” Daha means burning, tantra is a method, and vāsanās are deep-seated subconscious traits or tendencies that shape one’s attitudes and motivations. Vāsanās can be either positive or negative. One of the best methods for resolving difficulties in life, of dissolving troublesome vāsanās, the vāsanā daha tantra is the practice of burning confessions, even long letters to loved ones or acquaintances, describing pains, expressing confusions and registering grievances and long-felt hurts. Writing down problems and burning them in any ordinary fire brings them from the subconscious into the external mind, releasing the suppressed emotion as the fire consumes the paper. It is a magical healing process. See: vāsanā.§
Vasishtha (Vasishṭha): वसिष्ठ Disciple of Maharishi Nandikesvara (Nandinatha) (ca 250 BCE) along with Patanjali and Vyaghrapada (as recorded in Pānini’s book of grammar). Also the name of several other famous sages, including the ṛishi attributed with composing the hymns of the Ṛig Veda’s seventh maṇḍala, another who plays a central role in the epics and certain Purāṇas and Upanishads, and a third famous sage who expounds the ancient yogic wisdom to Lord Rāma in the 29,000-verse Yoga Vāsishṭha. §
vāta: वात “Fluctuation.” Vāyu, “wind, air-ether.” One of the three bodily humors, called dosha, vāta is the air humor. Principle of circulation in the body. Vāta dosha governs such functions as breathing and movement of the muscles and tissues. See: āyurveda, dosha.§
Veda: वेद “Wisdom.” Sagely revelations which comprise Hinduism’s most authoritative scripture. They, along with the Āgamas, are śruti, that which is “heard.” The Vedas are a body of dozens of holy texts known collectively as the Veda, or as the four Vedas: Ṛig, Yajur, Sāma and Atharva. In all they include over 100,000 verses, as well as additional prose. The knowledge imparted by the Vedas ranges from earthy devotion to high philosophy. Each Veda has four sections: Saṁhitās (hymn collections), Brāhmaṇas (priestly manuals), Āraṇyakas (forest treatises) and Upanishads (enlightened discourses). The Saṁhitās and Brāhmaṇas (together known as the karmakāṇḍa, “ritual section”) affirm a transcendent-immanent Supreme-Being cosmology and a system of worship through fire ceremony and chanting devotional hymns to establish communication with the Gods. The Āraṇyakas and Upanishads (the jñānakāṇḍa, “knowledge section”) outline the soul’s evolutionary journey, providing yogic-philosophic training and propounding a lofty, nondual realization as the destiny of all souls. The oldest portions of the Vedas are thought by some to date back as far as 6,000 BCE, written down in Sanskrit in the last few millennia, making them the world’s most ancient scriptures. See: śruti, Upanishad.§
Vedānta: वेदान्त “Ultimate wisdom” or “final conclusions of the Vedas.” Vedānta is the system of thought embodied in the Upanishads (ca 1500-600 BCE), which give forth the ultimate conclusions of the Vedas. Through history there developed numerous Vedānta schools, ranging from pure dualism to absolute monism. The Vedānta perspective elucidated in Merging with Śiva is Advaita Īśvaravāda, “monistic theism” or panentheism, exemplified in the Vedānta-Siddhānta of Rishi Tirumular (ca 250 BCE) of the Nandinātha Sampradāya in his Tirumantiram, which is a perfect summation of both the Vedas and the Āgamas. See: dvaita-advaita, monistic theism.§
Vedic-Āgamic: Simultaneously drawing from and complying with both of Hinduism’s revealed scriptures (śruti), Vedas and Āgamas, which represent two complimentary, intertwining streams of history and tradition. The difference between Siddhānta and Vedānta is traditionally described in the way that while the Vedas represent man looking for God, the Āgamas hold the perspective of God looking to help man. This is reflected in the fact that while the Vedas are voiced by ṛishis, God or the Goddess is the bestower of truth in the Āgama texts. See: grace, śruti.§
vegetarian: Śakāhāra. Of a diet which excludes meat, fish, fowl and eggs. Vegetarianism is a principle of health and environmental ethics that has been a keystone of Indian life for thousands of years. Vegetarian foods include grains, fruits, vegetables, legumes and dairy products. Natural, fresh foods, locally grown, without insecticides or chemical fertilizers, are preferred. The following are minimized: frozen and canned foods, highly processed foods, such as white rice, white sugar and white flour; and “junk” foods and beverages (refined foods containing abundant additives, like artificial sweeteners, colorings, flavorings and preservatives). See: yama-niyama.§
vehemently: With great intensity; fervently. §
veil: A piece of cloth used to conceal. A covering. To cover or hide.§
veiling grace: Tirobhāva śakti. The divine power that limits the soul’s perception by binding or attaching the soul to the bonds of āṇava, karma, and māyā– enabling it to grow and evolve as an individual being. See: grace.§
venerable: Deserving respect by virtue of age, dignity, character or position.§
veneration: Sincere respect, reverence.§
Venus: The second planet from the Sun in Earth’s solar system, associated with the second chakra.§
viable: Able to live. Likely to survive. Practicable, meaningful.§
vibhūti: विभूति Powerful,” “pervading,” “appearing.” From bhū “existence,” or “manifestation” and vi, “apart.” Holy ash, a whitish powder prepared by burning cow dung along with other precious substances–milk, ghee, honey, etc. It symbolizes purity and is one of the main sacraments offered to God and given to worshipers after pūjā in all Śaivite temples and shrines. Śaivites wear three stripes on the brow as a distinct sectarian mark, as do many Smārtas. §
vibration: A distinctive emotional aura or atmosphere that can be instinctively sensed or experienced.§
vicarious: Felt as if one were feeling or taking part in the experiences of another.§
videhamukti: विदेहमुक्ति “Disembodied liberation.” Release from reincarnation through nirvikalpa samādhi–the realization of the Self, Paraśiva–at the point of death. Blessed are those who are aware that departure, mahāsamādhi, is drawing near. They settle all affairs, make amends and intensify personal sādhana. They seek the silver channel of sushumṇā which guides kuṇḍalinī through the door of Brahman into the beyond of the beyond. They seek total renunciation as the day of transition looms strongly in their consciousness. Those who know that Lord Yama is ready to receive them seek to merge with Śiva. They seek nirvikalpa samādhi as the body and earthly life fall away. Those who succeed are the videhamuktas, honored as among those who will never be reborn. Hindu tradition allows for vows of renunciation, called ātura sannyāsa dīkshā, to be taken and the orange robe donned by the worthy sādhaka or householder in the days prior to death. See: jīvanmukti, kaivalya, moksha, Paraśiva, Self Realization.§
vidyā: विद्या “Knowledge, learning, science.” The power of understanding gained through study and meditation. Contrasted with avidyā, ignorance.§
Vijayanagar: विजयनगर् “City of Victory.” Vast and opulent city and last Indian empire, centered in present-day Karnataka state, which extended as far as Malaysia, Indonesia and the Philippines. It flourished from 1336 until the Empire was defeated and the city razed by Muslim armies. §
vijñānamaya kośa: विज्ञानमयकोश “Sheath of cognition.” The soul’s mental or cognitive-intuitive sheath, also called the actinodic sheath. See: kośa, mental body, soul, subtle body.§
vim: Spirited force, energy or vigor.§
vīṇā: वीणा A large, popular South Indian musical instrument usually having seven strings and two calabash gourds as resonance boxes.§
Vīra Śaivism (Śaiva): चीरशैव “Heroic Śaivism.” A school of Śaivism, also called Liṅgāyat Śaivism, made prominent by Basavanna in the 12th century. Followers, called Liṅgāyats, Liṅgavantas or Śivaśaraṇās, always wear a Śivaliṅga on their person. Vīra Śaivites are proudly egalitarian and emphasize the personal relationship with Śiva, rather than temple worship. Today Vīra Śaivism is a vibrant faith, particularly strong in its religious homeland of Karnataka, South Central India. By rejecting the Vedas, they continue to stand outside mainstream Hinduism, but in their profound love of Śiva and acceptance of certain Śaiva Āgamas, as well as the main truths of the Vedic wisdom, they have identified themselves as a unique Śaiva sect. Though they have established their faith as a distinct and independent religion in Indian courts of law, they are still widely embraced as devout brothers and sisters of the Hindu dharma. See: Śaivism.§
virility: Manliness; masculine strength, spirit or power.§
Vishṇu: विष्णु “All-pervasive.” Supreme Deity of the Vaishṇavite religion. God as personal Lord and Creator, the All-Loving Divine Personality, who periodically incarnates and lives a fully human life to re-establish dharma whenever necessary. In Śaivism, Vishṇu is Śiva’s aspect as Preserver. See: Vaishṇavism.§
vista: A broad mental or physical view.§
visualize (visualization): To imagine, create, mental images. Exercising the power of thought to plan for and shape the future.§
viśuddha chakra: विशुद्धचक्र “Wheel of purity.” The fifth chakra. Center of divine love. See: chakra.§
viśvagrāsa: विश्वग्रास “Total absorption.” The final merger, or absorption, of the soul in Śiva, by His grace, at the fulfillment of its evolution. It is the ultimate union of the individual soul body with the body of Śiva–Parameśvara–within the Śivaloka, from whence the soul was first emanated. This occurs at the end of the soul’s evolution, after the four outer sheaths–annamaya kośa, prāṇamaya kośa, manomaya kośa and vijñāmaya kośa–have been discarded. finally, ānandamaya kośa, the soul form itself, merges in the Primal Soul. Individuality is lost as the soul becomes Śiva, the Creator, Preserver, Destroyer, Veiler and Revealer. Individual identity expands into universality. Having previously merged in Paraśiva and Parāśakti in states of samādhi, the soul now fully merges into Parameśvara and is one with all three of Śiva’s perfections. Jīva has totally become Śiva–not a new and independent Śiva, as might be construed, for there is and can only be one Supreme God Śiva. This fulfilled merger can happen at the moment the physical body is abandoned, or after eons of time following further unfoldment of the higher chakras in the inner worlds, all depending on the maturity, ripeness and intentions of the soul, by which is meant the advanced soul’s choice to be either an upadeśī or a nirvāṇī. See: ātman, evolution of the soul, nirvāṇī and upadeśī, samādhi, soul.§
Viśvaguru: विस्वगुरु “World as teacher.” The playful personification of the world as the guru of those with no guru. He is headmaster of the “school of hard knocks,” where students are left to their own devices and learn by their own mistakes rather than by following a traditional teacher.§
vital: Relating to life or living. Also used in the sense of essential to continued existence or effectiveness.§
vitala: वितल “Region of negation.” Region of raging anger and viciousness. The second chakra below the mūlādhāra, centered in the thighs. Corresponds to the second astral netherworld beneath the earth’s surface, called Avīchi (“joyless”) or Vitala. See: chakra, loka, Naraka.§
vital forces: The life-giving energies in the physical body. §
Vivekananda, Swami (Vivekānanda): विवेकानन्द Disciple of Sri Ramakrishṇa who was overtaken by an ardent love of Hinduism and a missionary zeal that drove him onward. He passed into mahāsamādhi at age 39 (1863–1902). §
vivid: Very clear, distinct or brilliant.§
viz.: That is; namely. Used to introduce examples, lists or items.§
voilà: “Look there.” An (originally French) exclamation of satisfaction or mild boast with a thing shown or accomplished.§
volition: Will, faculty of choosing.§
vortex: A place or situation regarded as drawing into its center all that surrounds it. Plural: vortices.§
vrata: व्रत “Vow, religious oath.” Often a vow to perform certain disciplines over a period of time, such as penance, fasting, specific mantra repetitions, worship or meditation. Vratas extend from the simplest personal promise to irrevocable vows made before God, Gods, guru and community. See: sannyāsa dīksha.§
vrātyastoma: व्रात्यस्तोम “Out-caste’s hymn.” The traditional purification rite, outlined in the Taṇḍya Brāhmaṇa, to welcome back into a Hindu community those who have become impure. It is performed for Hindus returning to India from abroad and for those who have embraced other faiths. §
vṛitti: वृत्ति “Whirlpool, vortex.” In yoga psychology, the fluctuations of consciousness, the waves of mental activity (chitta vṛitti) of thought and perception. A statement from Patanjali’s Yoga Sūtras (1.2) reads, “Yoga is the restraint (nirodha) of mental activity (chitta vṛitti).” In general use, vṛitti means: 1) course of action, mode of life; conduct, behavior; way in which something is done; 2) mode of being, nature, kind, character. See: mind (individual), rāja yoga.§
Vyaghrapada (Vyāghrapāda): व्याघ्रपाद “Tiger feet.” Famous Nandinātha Sampradāya siddha (ca 200 BCE), trained under Maharishi Nandinatha, was a brother disciple of ṛishis Tirumular and Patanjali. He pilgrimaged south from Kashmir, settling at Tamil Nadu’s Chidambaram Śiva Temple to practice yoga. See: Kailāsa Paramparā.§
vyāna: व्यान “Retained breath.” One of the body’s five somatic currents of vital energy, or prāṇa. See: prāṇa.§
vyāpinī: व्यापिनी “All-pervasive.” The first of the seven chakras, or nāḍi conglomerates, above and within the sahasrāra chakra. See: chakras above sahasrāra.§
vyomāṅga: व्योमांग “Space-bodied.” The second of the seven chakras, or nāḍi conglomerates, above and within the sahasrāra chakra. See: chakras above sahasrāra.
§
waft: To float easily and gently, as on air.§
wallow: To roll around clumsily and happily as a pig does in mud. §
wane: To decrease, diminish. §
ward off: Turn aside, prevent, avert.§
waver: To vacillate, hesitate, showing doubt or indecision. Characteristic of not being firm-minded. To be unsure of oneself.§
wealth: Artha. Abundance; material affluence. See: purushārtha. §
wellspring: A source, fountainhead.§
willful: Stubborn, bent on having one’s own way; obstinate, unruly. §
will-o’-the-wisp: A phosphorescent light that hovers over swampy ground at night, possibly caused by spontaneous combustion of gases emitted by rotting organic matter. Something that misleads or deludes; an illusion.§
willpower: The strength of will to carry out one’s decisions, wishes or plans.§
woeful: Sad, pitiful, full of sorrow and misery. –woeful birth: An unfavorable birth; a life of difficulties resulting from negative karmas accrued in previous lives.§
world: In Hindu theology, world refers to 1) loka: a particular region of consciousness or plane of existence. 2) māyā: The whole of manifest existence; the phenomenal universe, or cosmos. In this sense it transcends the limitations of physical reality, and can include emotional, mental and spiritual, physical realms of existence, depending on its use. Also denoted by the terms prakṛiti and Brahmāṇḍa. 3) pāśa: In Śaivism, the term world is often used to translate the term pāśa in the Āgamic triad of fundamentals–Pati, paśu, pāśa, “God, soul, world.” It is thus defined as the “fetter” (pāśa) that binds the soul, veiling its true nature and enabling it to grow and evolve through experience as an individual being. In this sense, the world, or pāśa, is threefold, comprising āṇava (the force of individuation), karma (the principle of cause and effect) and māyā (manifestation, the principle of matter, Śiva’s mirific energy, the sixth tattva). See: microcosm-macrocosm, Śivamaya, tattva.§
worldly: Materialistic, unspiritual. Devoted to or concerned with the affairs or pleasures of the world, especially excessive concern to the exclusion of religious thought and life. Connoting ways born of the lower chakras: jealousy, greed, selfishness, anger, guile, etc.§
wrench: To twist, pull, yank or jerk in order to set something free.
§
yajña: यज्ञ “Worship; sacrifice.” One of the most central Hindu concepts–sacrifice and surrender through acts of worship, inner and outer. See: agni, havana, homa.§
Yama: यम “The restrainer.” Hindu God of death; oversees the processes of death transition, guiding the soul out of its present physical body. See: death.§
yama: यम “Reining in, restraint.” See: yama-niyama. §
yama-niyama: यम नियम The first two of the eight limbs of rāja yoga, constituting Hinduism’s fundamental ethical codes, the yamas and niyamas are the essential foundation for all spiritual progress. The yamas are the ethical restraints; the niyamas are the religious practices. Here are the ten traditional yamas and ten niyamas. –yamas: 1) ahiṁsā: “Noninjury.” 2) satya: “Truthfulness.” 3) asteya: “Nonstealing.” 4) brahmacharya: “Divine conduct.” 5) kshamā: “Patience.” 6) dhṛiti: “Steadfastness.” 7) dayā: “Compassion.” 8) ārjava: “Honesty, straightforwardness.” 9) mitāhāra: “Moderate appetite.” 10) śaucha: “Purity.” –niyamas: 1) hrī: “Remorse.” 2) santosha: “Contentment.” 3) dāna: “Giving.” 4) āstikya: “Faith.” 5) Īśvarapūjana: “Worship of the Lord.” 6) siddhānta śravaṇa: “Scriptural audition.” 7) mati: “Cognition.” 8) vrata: “Sacred vows.” 9) japa: “Recitation.” 10) apas: “Austerity.” See: rāja yoga, yoga. §
yantra: यन्त्र “Vessel; container.” A mystic diagram composed of geometric and alphabetic designs–usually etched on small plates of gold, silver or copper. Sometimes rendered in three dimensions in stone or metal. The purpose of a yantra is to focus spiritual and mental energies according to a computer-like yantric pattern, be it for health, wealth, childbearing or the invoking of one God or another. It is usually installed near or under the temple Deity. Psychically seen, the temple yantra is a magnificent three-dimensional edifice of light and sound in which devas work. On the astral plane, it is much larger than the temple itself. §
yin-yang: A Chinese philosophical concept of two polar energies that, by their interaction, are the cause of the universe. It is a symbol of the balance of opposites, feminine, masculine, dark, light, etc.§
yoga: योग “Union.” From yuj, “to yoke, harness, unite.” The philosophy, process, disciplines and practices whose purpose is the yoking of individual consciousness with transcendent or divine consciousness. One of the six darśanas, or systems, of orthodox Hindu philosophy. Yoga was codified by Patanjali in his Yoga Sūtras (ca 200 BCE) as the eight limbs (ashṭāṅga) of rāja yoga. It is essentially a one system but, historically, parts of rāja yoga have been developed and emphasized as yogas in themselves. Prominent among the many forms of yoga are haṭha yoga (emphasizing bodily perfection in preparation for meditation), kriyā yoga (emphasizing breath control), as well as karma yoga (selfless service) and bhakti yoga (devotional practices) which could be regarded as an expression of rāja yoga’s first two limbs (yama and niyama). See: austerity, bhakti yoga, haṭha yoga, jīvanmukta, rāja yoga, siddha yoga.§
yoga break: Taking time out during one’s work routine to lie on the floor in the corpse pose, relaxing all tensions and stress for five minutes, a practice made famous by Indra Devi in the 1950s and ’60s.§
yoga mārga: योगमार्ग See: yoga pāda.§
yoga pāda: योगपाद The third of the successive stages in spiritual unfoldment in Śaiva Siddhānta, wherein the goal is Self Realization. See: pāda, yoga.§
Yoga Sūtras: योगसूत्र The great work by Śaivite Nātha siddha Patanjali (ca 200 BCE), comprising some 200 aphorisms delineating ashṭāṅga (eight-limbed), rāja (kingly) or siddha (perfection) yoga. Still today, it is the foremost text on meditative yoga. See: Kailāsa Paramparā, rāja yoga, yoga.§
Yoganathan (Yoganāthan): யோகநாதன் The boyhood name of Satguru Siva Yogaswami.§
Yogaswami (Yogaswāmī): யோகசுவாமி “Master of yoga.” Sri Lanka’s most renowned contemporary spiritual master (1872-1964), a Sivajñāni and Nātha siddhar revered by both Hindus and Buddhists. He was trained in and practiced kuṇḍalinī yoga under the guidance of Satguru Chellappaswami, from whom he received guru dīkshā. Sage Yogaswami was in turn the satguru of Sivaya Subramuniyaswami. Yogaswami conveyed his teachings in hundreds of songs, called Natchintanai, “good thoughts,” urging seekers to follow dharma and realize God within. See: Kailāsa Paramparā.§
yoga tapas: योगतपस् “fiery union.” Relentless, sustained yoga practice that awakens the fiery kuṇḍalinī, bringing the transforming heat of tapas and ultimately the repeated experience of the Self God, leading to jñāna, the wisdom state. See: Advaita Siddhānta, austerity, jīvanmukta, karma, jñāna, penance, siddhi, tapas, yama, yoga.§
yogī: योगी One who practices yoga, especially kuṇḍalinī or rāja yoga. (Hindi and modern Indian vernaculars. Sanskrit: yogin.)§
yoginī: योगिनी Feminine counterpart of yogī.§
yoke: To harness; join securely as if with a yoke (a wooden bar fitted around the necks of a pair of oxen to harness them together.) Something like a yoke in shape or function.§
yoking: Joining securely or closely uniting.§
yoni: योनि “Source, origin; womb.” In certain tantric sects the Śivaliṅga is worshiped as a phallic symbol, and the base of the liṅga as a vulva, or yoni. While the liṅga represents the unmanifest or static Absolute of Śiva, the yoni represents the dynamic, creative energy of Śakti, the womb of the universe. Metaphysically, in men and women, the yoni is the area between the anus and genitals. It is the lower counterpart to the door of Brahman in the cranium. It corresponds to Brahmadvara, the psychic passageway to the lower chakras. Likewise, it serves as the highest point of those who live totally in these counter-clockwise-spinning chakras. See: brahmacharya, brahmadvara, door of Brahman, Naraka, ojas, tantra, tejas, transmutation, Śivaliṅga. §
yore: Of yore: a long time ago, in a distant past. See: Śivaliṅga, tantric.§
young soul: A soul who has gone through only a few births, and is thus inexperienced or immature. See: soul.§
yo-yo: A toy consisting of a string winding around a round device, that when thrown, comes back.§
yuga: युग “Eon,” “age.” One of four ages which chart the duration of the world according to Hindu thought. They are: Satya (or Kṛita), Tretā, Dvāpara and Kali. In the first period, dharma reigns supreme, but as the ages revolve, virtue diminishes and ignorance and injustice increases. At the end of the Kali Yuga, in which we are now, the cycle begins again with a new Satya Yuga. See: mahāpralaya.§