This Glossary / Dictionary of Hinduism would be helpful for those who want the understand the Hindu technical terms better furthering their understanding of Hinduism.
Glossary
| Term | Indicates |
| A |
Symbol of Siva, short form of anuttara (the Supreme); the letter pervading all the other letters of the alphabet. |
| Abeda |
Onness; one; not different |
| Abhasana |
appearance; esoteric meaning - srsti- emanation |
| Abhava |
A term used in Logic to denote one of the seven categories, meaning non-existence. Non-ens; void. |
| Abhinna |
Non-different, identical |
| AbhiSheka |
anointment, holy bathing |
| Abhiyoga |
Backward reference of awareness |
| Abhoga |
Expansion; camatkara or spiritual delight. |
| Abuddha |
What is known as the awakened state for the common man is from the standpoint of the Yogi abuddha or unawakened state i.e. a state of spiritual ignorane. |
| Achalam |
Immovable; permanent |
| AchAra |
observance, discipline |
| Achit |
Non-intelligent; non Ego; matter; Asat. |
| Adhah-kundalini |
the field of Kundalini from Lambika to one-three-fourths of its folds in the Muladhara |
| AdhAra |
base, any of the six mystical chakras |
| Adhikara |
Office, prerogative, right |
| Adhikarana |
A complete argument dealing with one question; a thesis. |
| Adhisakti |
The Original Divine Power or Light identified with the Divine Light of Gayatri. |
| Adhisthana |
Substratum, support |
| Adhisukshuma |
Least of the least ; most subtle. |
| Adhisthatr |
The superintending, governing, presiding principle. Anu-One that breathes i.e. the limited, conditioned experient. |
| Adho-vaktra |
Medhra-Kanda, situated at the root of the rectum |
| Adhva |
Adhva literally means course or path. Suddha Adhva is the intrinsic course, the supramundane manifestation. Asuddha adhva is the course of mundane manifestation. |
| Adhvan (Adhva) |
journey, way, course |
| Adi koti |
The first edge or point i.e. the heart from which the measure of breath is determined. |
| Advaya |
One without a second |
| Advaita |
non-dualism, a Hindu philosophy |
| Agama |
Revealed text, traditional knowledge, Dynamic scripture, Scripture explaining the implementation aspects of spirituality |
| Agama Pramana |
One of the four proofs employed by Hindu Logicians, meaning the Highest authority or word of God, Sabda Pramana, Sruthi Pramana. |
| Aghora |
The merciful Siva |
| Aghora Saktis |
The Saktis that lead the conditioned experients to the realization of Siva |
| Aghoresa |
An aspect of Isvara below Suddha vidya giving rise to asuddha tattvas like maya; Anantanatha. |
| Agni kArya |
the fire ritual |
| Agni (symbolic) |
Pramata-knower or subject. |
| Agnisomatmika |
The parasakti (highest sakti) that brings about srsti (manifestation) and samhara (withdrawal) of the universe. |
| Agnisomamayam |
The universe which is of the nature of pramana (knowledge) and prameya (objects). |
| Agnja |
Authority |
| Agnja Sakti |
The Divine Power. |
| AGYA chakra |
mystic centre at the brow junction, sixth centre |
| AGYAna |
unwisdom, ignorance |
| Ahadyan |
Inner worship ; esoteric worship ; true worship. |
| Aham |
I, absolute I |
| Aham-bhava |
I-feeling; I-consciousness |
| AhaMkAra |
the "I" feeling, I-making principle, ego |
| Ahankara |
One of the four Andakaranas ; Pride of self ; self knowledge. |
| Ahanta |
I-consciousness; I-ness |
| Ahimsa |
non-violence |
| Ajnanam |
The primal limitation (mala); Ajnana in this system does not mean absence of knowledge, but contracted or limited knowledge. Being inherent in Purusa on account of which he considers himself as of limited knowledge and limited activity, it is known as Paurusa-Ajnana. Being inherent in Buddhi, it leads one to form all kinds of asuddha vikalpas (thought-constructs devoid of essential Reality) and is thus known as Bauddha Ajnana. |
| Akala |
The experient established in Siva tattva and identified with Siva. |
| Akamia Karma |
See under Karma. |
| Akas |
The highest of the five elements ; Ether. |
| Akasa |
Space, ether; the sky; the infinite; |
| Akhyati |
ignorance |
| Akrama |
Successionless manifestation of the essential nature; Sakta Yoga. |
| Akrtrima |
Natural; inartificial |
| Akhyati |
Primal Ignorance; Mahamaya |
| Akshara, Axara |
letter |
| Akshata, Axata |
rice grains (usually in the context of worship or blessing) |
| Akula |
Siva |
| Alamgrasa |
'Alam' in this context means , atyartham i.e., to the utmost, and grasa means swallowing, consuming i.e., completely reducing to sameness with Self. Bringing experienced object completely to sameness with the consciousness of the Self, when no impression of samsara as separate from consciousness is allowed to remain. |
| Alayam |
temple, kOvil, mandir |
| Amayiya |
Beyond the scope of Maya; Amayiya sabda is one which does not depend on convention, in which the word and the object are one. |
| Amba |
The highest Sakti of the Divine. |
| Amrta |
Ambrosia; the spiritual state in which further involution in matter is annulled. |
| Amrta varna |
the letter 'sa' |
| Amudha |
Sentient |
| AnAhata |
The mystic centre at the heart, fourth centre |
| Anacka |
Sounding the consonants without the vowels; esoteric meaning-'concentrating on any mantra back to the source where it is unuttered'. |
| Ananda |
Bliss; Happiness ; the nature of Sakti; the essential nature of Parama Siva along with Cit; the letter 'a'. |
| Anandamayakosa |
The sheath of bliss |
| Annamayakosa |
The gross physical sheath |
| Ananda-upaya |
Realization os Siva-nature without any yogic discipline. Also known as Ananda Yoga or Anupaya. |
| Anasrita-siva |
The state of Siva in which there is no objective content yet, in which the universe is negated from Him. |
| Anantabhattaraka |
The presiding deity of the Mantra experients. |
| Anava |
See under Pasa, ego. |
| ANavam |
ego |
| Anava mala |
Mala or limitation pertaining to anu or the empirical individual; innate ignorance of the jiva; primal limiting condition which reduces universal consciousness to a jiva, depriving consciousness of sakti and sakti of consciousness and thus bringing about a sense of imperfection.This limitation works in two ways-(1) while the sense, of doership is present, there is loss of bodha or prakasa, i.e. considering inconscient thngs like sunya, buddhi, prana, or body as the Self. (2) While there is bodha or prakasa, there is loss of the sense of activity or doership. |
| Anavopaya |
The means whereby the anu or the empirical individual uses his own karanas or instruments i.e. senses, prana and manas for self-realization. It includes disciplines concerning the regulation of prana, rituals, japa, concentration, etc. |
| Anava Samavesa |
Identification witht the Divine by the above means. |
| Anava upaya |
The Yoga whereby the individual utilizes his senses, prana and manas for Self-realization. It consists generally of uccara, karana, dhyana, varna, and sthanakalpana. It is also known as Anava yoga, Bhedopaya and Kriya-yoga or Kriyopaya |
| Andakarana |
A generic name to denote all the four internal senses, Manas, Bhuddhi, Chittam and Ahankara. |
| Anekesvara Vadi |
The School of Thinkers who hold that there are many Gods. |
| Antakoti |
The last edge or point; it is dvadasanta a measure of twelve fingers. |
| Antahkarana |
The innerorgan, comprising manas (mind), buddhi (intellect or determinative faculty), citta (pleasure-seeking faculty), and, ahamkara (ego). |
| Antahstha |
Lit; standing in between, the letters ya, ra, la, va are known as antahsta letters. According to Siksa (Phonetics) and Vyakarana (Grammar), they are called antahstha, because they stand between vowels and consonants, they are neither purely vowels, nor purely consonants or they are so called, because they stand between letters.
According to Ksemaraja, they are called antahstha because they are determined by Maya and her kancukas which operate from within the mind of man.
Abhinavagupta, however, says that since the formation of the antahstha letters is due to iccha and unmesa saktis which are inner forces and are identified with the pramata (subject), they are rightly called antahstha |
| Antaratma |
The conditioned inner soul consisting of puryastaka or subtle body. It is called inner as contrasted with the gross body which is the outer covering of the soul. |
| Antarmukhibhava |
Introversion of consciousness. |
| Antarvyoma |
The interior space where prana and apana are dissolved. |
| Anu |
An atom ; very small ; Soul ; 'Aniti svasiti iti anuh'- one who breathes i.e. the jiva- the empirical individual; the limited, conditioned experient, conditioned by the body, puryastaka and prana; the nature is the empirical mind; the Maya-pramata, the experient dominated by Maya. |
| Anubhava ; Anubhuthi |
Experience. |
| Anugraha |
blessing, grace, |
| AnumAna |
inference ; one of the four proofs of Hindu Logicians. |
| Anupaya |
Spontaneous realization of Self without any special effort. |
| Anusandhana |
Lit; investigation; tracking a matter to its source. In Yoga, repeated intensive awareness of the Source or essential Reality. |
| Anusandhata |
One who joins the succeeding experience into a unity. |
| Anusvarva |
Nasal sound on the top of a letter; representation of Siva. |
| Anusyuta |
Strung together; connected uninterruptedly. |
| Anuttara |
(1) The Highest; the Supreme; Parama Siva; the Absolute (lit. one than whom nothing is higher). (2) The vowel 'a' |
| Apana |
The vital vayu that goes in downwards towards the anus; the inhaled air. soma and jiva are synonyms of apna |
| Apara |
Lower; lowest, immanent |
| Apasusakti |
One whose bondage has disappeared and who has become a free being (pati) like Sadasiva. |
| apaurusheya |
not man-made |
| Apavarga |
Liberation |
| Apavedya susupti |
Profound sleep in which there is absolutley no awareness of any object whatsoever |
| archana |
salutation, praise |
| archaka |
priest |
| ArAdana |
worship |
| AraNyaka |
class of religious and philosophical writings (associated with brAhmaNa) |
| Ardhacandra |
Lit., demi-lunar; the second stage in the ardhamatra (half of a mora) in the japa or recitation of Aum; subtle energy of sound. |
| Arhata |
Jaina |
| Arivu |
Intelligence ; Soul. |
| Artha |
object; end; sense-object; meaning; notion; aim; wealth |
| aruL |
Grace ; Divine Grace. |
| Arul Sakti |
The Power of Divine Grace. |
| aShTAnga |
with eight limbs (parts) |
| aShTottara (satanAma) |
108 names |
| Asana |
Exoteric meaning- 'A particular posture of the body.'
Esoteric meaning- 'Being established in the Self.' sitting posture |
| Asat |
Non-ego ; Matter, other that Sat ; Achit, other than Souls, and God. Non-being |
| Asaya |
Disposition of mind, antah-karana or the psychic apparatus; mental deposits lying in the unconscious. |
| Ashrama |
1. hermitage, 2. Stage of life (The four stages are brahmacharya, gArhasthya, vAnaprastha, sanyAsa) |
| Asuddha vidya |
Knowledge of a few particulars; limited knowledge; empirical knowledge. |
| Asuddhi |
Impurity, limitation |
| Asunya |
Non-void |
| Asyanata |
shrunken state; dried state; congealment; solidification |
| Atharva-veda |
One of the section of the Vedas |
| Atisanta padam |
The state of Parama Siva beyond the tattvas. |
| Atmaboddha |
(Lit., Self-Knowledge) The name of a sanskrit work written by Sankaracharya |
| Atma |
This word is invariably to denote the Soul, in all Siddhantha works ; In Vedantha works, this word is used to denote the Soul, Jivatma, and God, Paramatma |
| Atman |
Self |
| Atma-labha |
Realization of Self |
| Atmasatkr |
Reducing to sameness with the Self. |
| Atma-visranti |
Resting in the Self |
| Atma-vyapti |
Realization of the Self without the realization of the all-inclusive Siva-nature. |
| AtmArtha |
spiritual, self intended |
| Aunmukhya |
Because of His inherent ananda, the intentness of Siva towards manifestation; the rising of Iccha Sakti towards creativity. |
| Avadhana |
Constant attentiveness. |
| Avastha |
One of the conditions or states of the Soul's existence. State; condition |
| Avatar |
Incarnation |
| Avesa |
Entry; absorption |
| Aviddhei |
Ignorance. |
| Avikalpa |
Intuitive apprehension, free of all thought-construct. |
| Avikalpa (Nirvikalpa) Jnana |
Direct realization of Reality without any mental activity. |
| Avikalpa (Nirvikalpa) pratyaksa |
Sensuous awareness without any perceptual judgement, unparticularised awareness. |
| Aviveka |
Non-awareness of the Real, moha or delusion; ignorance; non-discernment |
| AvuDaiyAr |
gomukhi, the base of the shiva linga (circular or square) facing north regulating the thIrtha out |
| Avyakta |
Non-manifest; unmanifest |
| bahir (pUja, mukha ......) |
outside |
| Bahirmukhata |
Externalization, extroversion of consciousness |
| Baindavi kala |
Baindavi-pertaining to Bindu or the knower, Kala -will power. Baindavi kala is that freedom of Parama Siva by which the knower always remains as the knower and is never reduced to the known, svatantrya sakti |
| Bala |
Cid-bala, power of the true Self or Universal Consciousness. |
| Bandha |
(1) Bondage; (2) Limited knowledge (3) Knowledge founded on primal ignorance (4) Yogic practice in which certain organs of the body are contracted and locked. |
| Bandham |
Bond ; fetters. |
| Bala |
Cid-bala, power of Universal Consciousness or true Self. |
| Bauddha ajnana |
The ignorance inherent in Buddhi by which one considers his subtle or gross body as the Self on account of asuddha vikalpas |
| Bauddha jnana |
Considering oneself as Siva by means of suddha vikalpas |
| Bethabetham |
Being nondual and dual. |
| bhAga |
part |
| bhagavan |
glorious, divine |
| bhakta |
devotee |
| Bhakti (apara) |
Devotion; intense feeling and will for being united with Siva. |
| Bhakti (para) |
The constant feeling of being united with Siva and the supreme bliss of that consciousness. |
| Bharita |
plenitude, fulness |
| bhasma, thiruniiru |
ash, vibhUti |
| bhAShya |
commentary, elucidation |
| Bhava |
Existence both internal and external; object |
| Bhavana |
The practice of contemplating or viewing mentally oneself and everything else as Siva; jnana yoga; Sakta upaya; creative contemplation; apprehension of an inner, emergent divine consciousness. |
| Bhava-sarira |
Consideration of sound, etc. as one's Self. |
| Bhairava (apara) |
Siddhas who have unity-consciousness and consider the whole world as identical with Self. |
| Bhairava (para) |
Parama Siva; the Highest Reality. This is an anacrostic word, bha, indicating bharana, maintenance of the world, ra, ravana, or withdrawal of the world, and va, vamana or projection of the world. |
| Bhairava Agama |
Sixty-four Saiva Agamas that teach non-dualism. |
| Bhairava (Teachers) |
Liberated Sivas who are established in unity-consciousness and teach the sixty-four non-dualistic sastras |
| Bhairavi |
Sakti of Bhairava |
| Bhairava mudra or Bhairavi mudra |
This is a kind of psycho-physical condition brought about by the following practice 'Attention should be turned inwards; the gaze should be turned outwards, without the twinkling of the eyes'. |
| Bhairava Samapatti |
Identity with Parama Siva |
| Bheda ; Betham |
difference ; Duality. |
| Bhoga |
experience, sometimes used in the narrow sense of 'enjoyment'. |
| Bhokta |
experient |
| Bhrumadhya |
the centre or middle of the eye-brows. |
| Bhucari |
Sub-species of Vamesvari, connected with the bhavas or existent objects. Bhu means existence; hence existent objects are the sphere of 'bhucari' |
| Bhumika |
Role |
| Bhuta |
Gross physical element |
| Bhutakaivalya |
Withdrawal of the mind from the elements. |
| Bhuta-jaya |
Control over the elements. |
| Bhuta-prthaktva |
Detachment of the essential Self from the elements. |
| Bhuta-sarira |
Consideration of the gross physical body as the Self |
| Bhuvana |
becoming; place of existence; world; place of being, abode. |
| Bhuvana adhva |
The third spatial existence, namely world. There are 108 bhuvanas |
| Bija |
(1) Visva Karanam sphurattatma parasaktih i.e., the active light of the highest Sakti which is the root cause of the universe. (2) vowel. (3) The mystical letter forming the essential part of the mantra of a deity. (4) The first syllable of a mantra. |
| bIja (mantra) |
seed (mantra) |
| Bijavasthapana |
setting of the seed, esoteric meaning, 'vilaya'-concealment of true nature. |
| Bindu or Vindu |
(1) A point, a metaphysical point. (2) Undivided Ligth of Consciousness. (3) The compact mass of sakti gathered into an undifferentiated point ready to create (4) Parah pramata, the Highest Self or Consciousness. (5) Anusvara or nasal sound , suggesting the fact that Siva in spite of the manifestation of the universe is undivided. (6) A specific teja or light appearing in the centre of the eye-brows by the intensity of meditation. |
| Bindu |
written also as Vindu, a point; a metaphysical point; ghanibhuta sakti,- the compact mass of Sakti gathered into pramata-the highest Self or Consciousness; the anusvara or nasal sound indicated by a dot on a letter indicating the fact that Siva in spite of the manifestation of the universe is undivided. |
| Bodha |
Enlightenment; spiritual awakening. |
| Bhoga |
Enjoyment |
| Bhouddam |
Buddhism, exoteric as it is now called, denying the existence of the Soul and God, and proclaiming the supremacy of the human Reason of Buddhi alone. |
| Brahm |
(Neuter gender) ; (Literally) means Great ; Supreme Being ; The Omnipresent Being. |
| Brahma |
The deva of creation. One of the trimUrti (In Sankara Vedanta) Pure foundational Consciousness without activity; unlimited knowledge devoid of activity. (In Saiva Philosophy) Pure foundational consciousness full of svatantrya sakti i.e. unimpeded power to know and do any and every thing; parama Siva |
| Brahmajnana |
The knowledge of Brahman |
| Brahmanadi |
Susumna or the central pranic channel or nerve. |
| Brahmanirvana |
Resting in pure jnana tattva devoid of activity; the state of Vijnanakala |
| Brahmarandhra |
The Sahasrara Cakra ; the pranic centre at the top of the head. |
| Brahma-sutra |
An authoritative treatise on Vedanta philosophy ascribed to Vyasa. Same as Vedanta-sutras |
| Brahmavada |
Sankara Vedanta |
| Brahmananda |
The fourth stage of ananda (joy) in anavopaya experienced by resting of consciousness on Samana prana resulting from the unified combination of multifarious objects. |
| brahman |
Supreme Being, Absolute |
| brAhmaNa |
1. one pursuing brahman, one of the four sections of society
2. portion of vedas describing the application of the mantras |
| brahmarandhram |
aperture in the head of the head through which the soul is said to escape on leaving body |
| Buddha |
One awakened to the light of consciousness |
| Buddhi |
Reason ; one of the four Andakaranas ; Sometimes the higher mind; the super-personal mind; the ascertaining intelligence; the intuitive aspect of consciousness by which the essential Self awakens to truth. |
| buddi |
intellect |
| Buvana |
The whole material universe. |
| Caitanya |
The foundational Consciousness which has absolute freedom of knowing and doing, of jnana and kriya sakti< |
| Cakra |
The group or Collective whole of saktis |
| Cakresvara |
The master or lord of the group of saktis |
| Camatkara |
Bliss of the pure I-consciousness; delight of artistic experience. |
| Candra |
Prameya or object of knowledge; the apana prana or nadi (channel or nerve) |
| Caramakala |
The highest phase of manifestation known as Santyatita or Santatita Kala |
| Carvaka |
the materialist |
| Carvaka Darsana |
materialistic philosophy |
| Cetana |
Parama Siva, Self, Conscious individual. |
| Cetya |
Knowable, object of consciousness. |
| Chaitanyam |
Intelligence. |
| charyA |
practice, observance |
| Cheda |
Cessation of prana and apana by sounding of anacka (vowel-less) sounds. |
| Chit |
Intelligence ; consciousness, perception |
| Chit Sakti |
Divine Intelligence or Energy ; Gnana Sakti. |
| Chittam |
Sence of Perception ; one of the four Andakaranas. |
| Cidakasa |
The ether of consciousness |
| Churnika |
A brief abstract ; a style of expression. |
| Cidghana |
Mass of consciousness |
| Cidananda |
lit., consciousness and bliss, (1) The nature of ultimate Reality consisting of consciousness and bliss. (2) The sixth stratum of ananda in uccara yoga of anava upaya |
| Cidanandaghana |
Mass of Consciousness-bliss |
| Cinta |
thought; idea |
| Cit |
The Absolute; foundational consciousness; the consciousness that is the unchanging principle of all changes. |
| Citi |
The consciousness-power of the Absolute that brings about the world-process. |
| Citi-cakra |
Samvit-Cakra- the senses |
| Citkala |
Energy of consciousness |
| Citprakasa |
Light of consciousness |
| Citta |
the individual mind, the limitation of Citi or Universal Consciousness manifested in the individual mind, the mind of the empirical individual, consisting mainly of Sattva, the mind of the Maya-pramata |
| Citta pralaya |
Dissolution of the empirical mind in the higher consciousness |
| Citta sambodha |
Awakening of the individual mind |
| Citta visranti |
Repose of the empirical mind in the higher consciousness |
| Damaru |
a small drum |
| Dardhya |
Firmness of mind or concentration. |
| Darsana |
Seeing; system of philosophy |
| dEvAram, tEvAram |
The great Tamil hymns sung by saints sambandar, appar & sundarar on Lord shiva, first seven parts of thirumuRai, specifically 4th to 6 th thirumuRai - appar dEvAram |
| Desa |
Space; region |
| Desa adhva |
Kala, tattva, and bhuvana |
| deva |
1. divine, 2. essentials, elements |
| devi |
divine (feminine) |
| dharma |
righteousness, virtue, law, duty |
| Dharana |
Meditation; contemplation |
| Dhruva |
(1) Anuttara stage |
| dhUpa |
fragrant smoke, incense |
| dhvaja |
flag |
| Dhvani Yoga |
A dharana of anava upaya consisting of concentration on anahata nada (unstruck sound) arising within through prana sakti. This is also known as Varna Yoga |
| Dhyana |
meditation |
| Dhyani |
meditator |
| Dhyana Yoga |
The highest dharana of anava upaya in which pramana (knowledge), prameya (object of knowledge) and pramata (knower) are resulted as aspects of Samvid or foundational consciousness. |
| Dik |
Space |
| Dikcari |
Sub-species of Vamesvari, connected with bahiskaranas or outer senses. |
| Diksa |
(1) The gift of spiritual knowledge (2) The initiation ceremony pertaining to a disciple by which spiritual knowledge is imparted and the residual traces of his evil deeds are purified. |
| dIpa |
light |
| Dis |
Direction |
| Divya mudra |
Khecari mudra |
| Drdha |
Stable in concentration |
| Drsti |
Comprehensive vision |
| dyAna |
meditation |
| dvaita |
dualism |
| Dvadasanta |
Distance or end of 12 fingers. This is measured in various ways: (1) A distance of 12 fingers from the tip of the nose in outer space is known as bahya dvadasanta (2) A distance of 12 fingers from the bahya dvadasanta to the centre (hrdaya) of the body is known as antara dvadasanta (3) A distance of 12 fingers from hrdaya upto Kantha. (4) There is a dvadasanta from the palate to the middle of the eye-brows. (5) There is a dvadasanta from the middle or centre of the eye-brows upto Brahmarandhra. This is known as urdhva dvadasanta. This distance is of use only when the kundalini awakens. |
| dvAdashAnta |
mystic place twelve units above the head |
| Dvaitham |
Dualism. |
| Ekanava |
Pasyanti vak |
| Ekam |
One |
| ekAtma vAda, Ekatma Vadam |
the philosophy that only one soul exists (in the entire world) ; Monism ; the theory according to which there is only one Intelligent entity and that there are no such entities as Souls or matter ; the theory of Idealism. |
| Gaganangana |
Cit-sakti, consciousness-power |
| ganga |
The river Ganges, the holy river that flows down from himAlayam |
| gaNapati, gaNesh |
The chief of the organised forces, Often refers to vignEshwara - the eldest son of Lord shiva |
| Garbha |
Akhyati, primal, ignorance; Mahamaya |
| garbhagR^iham |
sactum sanctorum, the main and core abode in the temple, mUlasthAnam |
| gAyatri |
one of the chandas (meters), a famous mantra |
| Ghora Saktis |
The Saktis or deities that draw the jivas towards worldly pleasures. |
| Ghoratari saktis |
The Saktis or deities that push the jivas towards a downward path in samsara |
| Gnanam |
Intelligence ; knowledge ; wisdom. |
| Gnana Sakti |
The Divine Intelligence. |
| Gnathuru |
The Knower |
| Gneya |
Knowable. |
| Gocari |
Sub-species of Vamesvari, connected with the antahkarana of the experient, 'Go' means sense; antahkarana is the seat of the senses; hence Gocari is connected with antahkarana. |
| gomukhi |
AvuDaiyAr, the base of the shiva linga (circular or square) facing north regulating the thIrtha out |
| gOpura |
tower |
| Grahaka |
Knower; Subject; Experient |
| Grahya |
Known; object of experience. |
| grantha |
composition, book, a script |
| Granthi |
Psychic tangle; psychic complex. |
| Guna-traya |
Satva, rajas, tamas |
| Guru |
(Literally.) The dispeller of darkness ; The teacher who removes the ignorance of his pupil ; guide, teacher, preceptor |
| guru pUja |
The anniversary day of a saint or n^AyanmAr attaining liberation in Lord shiva |
| Guru-vaktra |
Lit. the mouth of the guru, anugraha sakti; Grace |
| guNa |
characters, the three often referred guNas are satva (peaceful), rajas (fierce) and thamas (dull) |
| GYAna |
wisdom |
| Ha |
Symbol of Sakti or divine power. |
| Hamsa |
the jiva, the soul |
| Hamsajapa |
The consciousness of nada-kala |
| Hara |
The Supreme Energy ; God ; Siva ; Iswara. |
| Hathapaka |
Persistent process of assimilating experience to the central consciousness of the experient. |
| havis |
Clarified butter, ghee, oblation |
| Hetu |
The reason ; one of the propositions in the Syllogism of the Hindu Logician ; Cause |
| Hetumat |
Effect |
| Homam |
Sacrifice |
| Hrada |
Lit., Lake; the Supreme Spiritual awareness; It is called a lake, because it is clear, uncovered by anything, deep, and infinite |
| Hrdaya |
Lit., heart; the central consciousness; Light of Central Consciousness which is the substratum of all manifestation; citprakasa |
| Iccha |
Will, Representing the letter (i), the Sakti of Sadasiva |
| Ichha upaya |
Sambhava-upaya, also known as ichhayoga. |
| Ichha-Sakti |
The inseparable innate Will Power of Parama Siva intent on manifestation; that inward state of Parama Siva in which jnana and kriya are unified; the predominant aspect of Sadasiva. |
| Idam |
This, object |
| Idanta |
This-consciousness; objective consciousness. |
| Indrajala |
Lit., the net of Indra; magic; Illusion |
| Indriya |
Organ of sense |
| Indu |
Prameya or object; apana; kriya-sakti |
| Isa |
Hara ; Siva ; God ; Brahm. |
| Isana |
Representing the letter 'i'. The first inner Sakti of Siva that acts as the teacher of Saiva Sastra |
| Isvara |
This word as used by Siddhanthis is Synonimous with Brahm but as used by Sri Sankaracharya, it means the Lower Brahm and the distinction of Higher and Lower Brahm finds no place in the Siddhantha School. |
| Isvara-bhattaraka |
The presiding deity of the Mantresvaras residing in Isvara tattva |
| Isvara-tattva |
The fourth tattva of the system, counting from Siva. In this the consciousness of 'I' and 'This' is equally prominent. The consciousness of Sada-Siva is 'I am this'. The consciousness of Isvara is 'This am I.' Jnana is predominant in this tattva |
| Jagadananda |
The bliss of the Self or the Divine appearing as the universe, the bliss of the Divine made visible. |
| Jagat |
The universe ; the world ; matter ; The world-process. |
| Jagrat |
Esoteric meaning-Enlightenment, undeluded awakening of consciousness at all levels. |
| Jagrat avastha |
The waking condition. |
| Jagrat jnana |
Objective knowledge common to all people in waking condition. Jagrat: Esoteric meaning-'Jnanam Jagrt'-Enlightenment, undeluded awakening of consciousness at all levels. |
| Japa |
Recitation; chanting |
| jaTa |
matted hair |
| Jiva |
The Soul ; the embodied Soul ; The individual soul; the empirical self whose consciousness is conditioned by the samskaras, of his experience and who is identified with the limitations of his subtle and gross constitution. |
| Jivanmukta |
The liberated individual who while still living in the physical body is not conditioned by the limitation of his subtle and gross constitution and believes the entire universe to be an expression of Siva or his highest Self. |
| Jivanmukti |
Experience of liberation while still living in the body. |
| Jnana |
knowledge, the Sakti of Isvara |
| Jnana |
Spiritual wisdom; limited knowledge (which is the source of bondage) |
| Jnanakanda |
The part of the Vedas that teaches philosophical wisdom |
| Jnanin |
The gnostic; one who has obtained spiritual realization |
| Jnana Yoga |
Sakta upaya |
| Jnana Sakti |
The power of knowledge of the Absolute |
| Jyestha |
The Sakti of Siva that inspires the jiva for Self-realization or Siva-Consciousness. |
| jyoti |
Light ; flame |
| Kaivalya |
Aloneness; isolation; aloofness from the influence of prakrti or maya |
| Kala |
limited agency; creativity; phase of manifestation; part letter or word (in ha-kalaparyantam) |
| Kala |
time; Sakti or power that determines succession. |
| Kala |
(1) The Sakti of consciousness by which all the thirty-six principles are evolved. (2) Part; particle, aspect (3) Limitation in respect of activity (Kincitkartrtva). (4) The subtlest aspect of objectivity, viz., Sastyatita, santa, Vidya, Pratistha, and Nivrtti |
| Kala pada |
The toe of the right foot. |
| Kala tattva |
Time-past, present, and future determined by the sense of succession. |
| Kala-adhva |
Temporal course of manifestation, viz., Varna, mantra and pada |
| Kalacakra |
Matrcakra, Sakticakra, Devicakra; the group of letters from 'a' to 'ksa'. |
| Kalagni |
Kalagni-bhuvanesa-a particular Rudra in Nivrtti kala |
| Kala sakti |
the Sakti or power of the Divine that determines succession. |
| Kalasarira |
That of which the essential nature is activity; Karma mala |
| Kalpa |
Periodic evolution |
| kAma |
desire, lust |
| Kancuka |
The covering of Maya, throwing a pall over pure consciousness (Suddha Samvid) and thus converting Siva into jiva. They are (1) kala, (2) (asuddha) Vidya, (3) Raga (4) Niyati and (5) Kala. |
| Kanda |
Muladhara psychic centre |
| Kantha |
The cakra at the base of the throat |
| Karana |
(1) The means of jnana and kriya-antahkarana and bahiskarana (2) One of the anava upayas in which the aspirant contemplates over the body and the nervous system as an epitome of the cosmos.; cause |
| kArana |
Cause. |
| kArana SarIra |
See Sarira |
| karaNam |
instrument, antaHkaraNam (internal performers) are four - mind, intellect, subconcious mind, ego (manas, buddi, chitta, ahaMkAra) |
| Karana Sarira |
The body in profound sleep and in two other higher avasthas. |
| Karanesvari |
Khecari, gocari, dikcari and bhucari cakra |
| Karanesvaryah |
Khecari, Gocari, Dikcari and Bhucari cakra |
| Karika |
A commentary or a philosophical, grammatical work in concise statements |
| Karma |
One of the three Bandam or Mala or Pasa which fetters the Soul. The sum total of human action, involved as cause and effect, producing pleasure and pain and causing rebirths. |
| Karmakanda |
The part of the Vedas that deals with rituals and scarifices |
| Karma mala |
Mala due to vasanas or impressions left behind on the mind by Karma or motivated action. |
| Karmendriya |
The five powers and organs of action-speaking (Vak), handling(hasta), locomotion (pada), excreting (payu), sexual action(upastha) |
| Karta |
Creator ; the Lord ; God. |
| Kartrtva |
The state of being the subject. |
| Karya |
Effect; objectivity |
| kanmam, karma |
Deeds, The effect of deeds, The accumulation of the good, bad or any deeds one (pashu - soul) has done during this and previous births |
| kashmiri shaivam |
trika philosophy, The shaivite philosophy that ruled the Kashmir |
| Kevala |
Alone. isolated |
| Kevala avastha |
The avastha named last is Kevala Avastha. The other four avasthas constitute Sakala avastha. The state of the Jivanmukta is the Sutta avastha. |
| Kevali |
One whose sole essence of Self consists in ebing pure consciousness; One who is established in Self. |
| Kha-traya |
Kha-akasa, symbol of consciousness. Kha-traya-The three akasas,, viz; Sakti, vyapini, and samana situated in the head from the Vindu between the eye-brows up to Brahmarandhra. Concentrating in the head, one should rise higher by means of the above three khas |
| Khecari |
Sub-species of Vamesvari Sakti, connected with the pramata, the empirical self; Khecari is one that moves in 'Kha' or 'akasa', the vast expanse of consciousness. |
| Khecari-cakra |
The cakra or group of the saktis that move in the expanse of consciousness of the empirical subject. |
| Khecari Mudra |
The bliss of the vast expanse of spiritual consciousness, also known as divya mudra or Sivavastha (the state of Siva). |
| Khyati |
Jnana; knowledge; wisdom; |
| Kosa |
(Lit., sheath or covering) The following are the five kosas as described in Vedanta philosophy: (1) the annamayakosa, or gross physical sheath, made of and sustained by food; (2) the pranamayakosa, or vital sheath, consisting of the five pranas or vital forces; (3) the manomayakosa, or mental sheath; (4)the vijnanamayakosa, or sheath of intelligence; (5) the anandamayakosa, or sheath of bliss. These five sheaths cover the Soul, which is the innermost reality or the jiva and is untouched by the characteristics of the sheaths. |
| Koti |
Point, initial or final |
| kOvil, kOyil |
temple, Alayam |
| Krama |
Realization of Self by means of Kriya Yoga |
| Kramamudra |
A successive occurrence of nimilana and unmilana samadhi; the condition in which the mind by the force of samavesa swings alternately between the internal (essential Self) and the external (the world which now appears as Siva) |
| Krida |
Play or sport of the Divine. |
| Kriya |
action, the Sakti of Suddha-vidya Activity; the power of activity. |
| Kriya Sakti |
The Divine Energy. God as conceived as the author of evolution |
| Kriya Yoga |
Anava upaya, also known as Kriyopaya |
| Kriya Sakti |
The power of assuming any and every form (Sarvakarayogitvam Kriyasaktih) |
| Krtrima |
Constructed by vikalpa or determinate idea; pseudo reality. |
| Ksema |
Preservation of what is obtained |
| Ksetrajna |
The empirical subject |
| Ksobha |
Identification of 'I' with the gross or subtle body. |
| Ksetra |
Holy place; place of pilgrimage. |
| Ksetrajna |
The empirical Subject |
| Kuhana |
Magic or tickling of the arm-pit |
| Kula |
Sakti manifesting herself in 36 tattvas |
| Kulamarga |
The discipline for attaining to the Supreme |
| Kulamnaya |
The Sakta system or doctrine of realizing the Supreme by means of all the letters from (a) to (ksa) |
| Kumari |
One who carries on the play of the world-process or one who brings about an end to the difference-creating Maya |
| Kumbhaka |
Retention of prana |
| kumara, subrahmaNya, muruga |
The second son of Lord shiva |
| Kundali or Kundalini |
The creative power of Siva. A distinct sakti that lies folded up in three and a half folds in Muladhara. |
| Kutilakrti |
A curved form in which prana flows before the awakening of Kundalini |
| Kuta-bija |
The letter (ksa) |
| Laya |
Interiorization of consciousness; dissolution |
| Lina |
absorbed |
| linga |
symbol, neither form nor formless used to represent the formless God through a symbol, representation of flame using solid material (The Supreme Flame is Lord Shiva, Who stood as infinite column of flame in front of braHma and viShNu) |
| Loka |
Plane of existence |
| lOkAyAtha |
The materialist ; the artheist. |
| Madhya |
(1) The central Consciousness; the pure I-consciousness. (2) The Susumna or central pranic nadi. |
| Madhyadhama |
The central nadi in the pranamayakosa, also known as brahmanadi or Susumna |
| Madhyama |
Sabda in its subtle form as existing in the antahkarana prior to its gross manifestation. |
| Madhyama-pada |
the central or middle state. |
| Madhyamaka |
Buddhist philosophy that teaches that Reality lies in the middle and not in any of the tetralemma; |
| Madhyamika |
The follower of the Buddhist Madhyamaka philosophy. |
| Madhyasakti |
Samvit-sakti, the central Consciousness-power. |
| Mahabodha |
the great awakening, the grand illumination. |
| Mahamantra |
The great mantra of pure consciousness, of Supreme I-consciousness. |
| Mahamaya (apara) |
The state below Suddha Vidya and above Maya in which resides the vijnanakala. In this state there is only prakasa without vimarsa. |
| Mahahrada |
The highest, purest I-consciousness. It is called mahahrada or the great lake because of its limpidity and depth. |
| Mahamaya (para) |
The lower stratum of Suddha vidya in which reside the vidyesvaras who, though considering themselves as of the nature of pure consciousness take the world to be different from the Self. |
| Mahananda |
In anavopaya, the fifth stage of ananda resulting from the resting of consciousness on udana agni that devours all the pramanas and prameyas |
| Mahanaya |
Krama discipline |
| Mahartha |
The greatest end; the highest value; the pure I-consciousness; the Kaula discipline. |
| Mahasatta |
the Highest Reality which is absolute Light and freedom and the source of all existence. |
| Mahasunya |
the great void |
| Mahavyapti |
the grand fusion; the grand pervasion |
| Mahesvara |
The highest lord; parama Siva- the Absolute |
| Mahesvarya |
The power of Maheshvara, the supreme lord; |
| Maheswaryadayah |
Mahesvari and other deities presiding over the groups of letters. |
| Mala |
Impurity ; impurity of the Soul ; the coverings or fetters of the Soul ; Dross; limitation; ignorance that hampers the free expression of the spirit. |
| Mala Bandham |
Bond of ignorance, and of matter. |
| Malini |
Sakti of letters which holds the entire universe within itself and in which the letters are arranged in an irregular way from 'na' to 'pha'. |
| Manas |
That aspect of mind which co-operates with the senses in building perceptions, and which builds up images and concepts, intention and thought-construct. |
| Manomayakosa |
The sheath of the mind |
| Manthana Bhairava |
Bhairava that churns i.e. dissolves all objects into Self-consciousness; Svacchanda Bhairava. |
| Mantra |
(1) Sacred word or formula to be chanted (2) In Saktopaya that sacred word or formula by which the nature of the Supreme is reflected on as identical with the Self. It is called mantra, because it induces manana or reflection on the Supreme and because it provides trana or protection from the whirlgig of transmigratory life. In Saktopaya, the citta itself assumes the form of mantra. (3) The experient who has realized the Suddha Vidyatattva |
| Mantra-mahesvara |
The experient who has realized Sasasiva tattva |
| Mantra-virya |
The perfect and full I-consciousness; Siva-Consciousness, the experience of para-vak |
| Mantresvara |
The experient who has realized Isvara tattva |
| maNipUrakam |
mystic chakra at naval |
| Marici |
Sakti |
| Marut |
Breath (exhalation or inhalation) |
| Mati |
understanding; intuitive intelligence. |
| Matrka |
(1) The little unknown mother, the letter and wordpower which is the basis of all knowledge (2) The paravak sakti that generates the world. |
| Matrka-cakra |
The group of Saktis pertaining to Matrka |
| Mathika |
The four traditions of Saiva religion. |
| Maya Mala |
(Literally). That which is evolved and resolved ; matter; cosmic matter ; non ego ; object. It does not mean Mitya or delusion or illusion. I find the word invariably so translated in all the existing translations of Sanskrit works into English. This is forcing into the word the views of a particular school of Philosophers, namely the Hindu Idealists. |
| Maya |
from 'ma' to measure, the finitising or limiting principle of the Divine; a tattva below Suddha vidya, the principle of veiling the Infinite and projecting the finite; the source of the five kancukas; the finitising power of Parama Siva |
| mAya (mAyai) |
illusion |
| Maya (In Samkara Vedanta) |
The beginningless cause that brings about the illusion of the world. |
| Maya pramata |
The empirical self, governed by Maya. |
| Maya-sakti |
The sakti of Siva that displays difference in identity and gives rise to maya tattva; the finishing power of the Infinite. |
| Maya tattva |
The principle that throws a veil over pure consciousness and is the material cause of physical manifestation, the source of the five kancukas. |
| mAyAvAdam |
Idealism. The doctrine that regards the Souls and the material universe as non-existent a mere myth, a delusion or illusion. The Saiva, Ramanuja, and Madhawa are all agreed in applying the term to denote the Hindu Idealist, though the Hindu Idealist does not relish the term and the usage itself is very old. The same as EkAtmavAdam. |
| mAyAvAdi |
An Idealist. |
| Mayiya mala |
The limitation due to Maya which gives to the soul its gross and subtle body, and brings about a sense of difference. |
| Meya (prameya) |
Object |
| Mimamsaka |
the follower of the Mimamsa system of philosophy |
| Mitya |
Illusion or delusion. Could this word have been confounded with Maya ? |
| Moha |
Delusion by which one regards the body as the self; Maya. |
| Moksa |
liberation, same as mukti. |
| moxa, moksha |
liberation |
| Mudra |
(1) Mud (joy), ra (to give); it is called mudra, because it gives the bliss of spiritual consciousness or because it seals up (mudranat) the universe into the being of turiya consciousness (2) Yogic control of certain organs as help in concentration. |
| Mudra-krama or Krama-mudra |
The condition in which the mind by the force of samavesa swings alternately between the internal (Self or Siva) and the external (the world which now appears as the form of Siva). |
| Mudra-virya |
The power by which there is emergence of the Supreme I-consciousness; mantra-virya; khecari state. |
| Mukta |
The finally emancipated and beatified Soul. (Lit :) freed. |
| Mukta-siva |
The classes of experients who have acquired Siva-Consciousness Mantra, Mantresvara, Mantramahesvara, and experients known as Siva, Rudra and Bhairava |
| Mukti, mOksha |
Liberation from bondage; acquisition of Siva-consciousness: Jivan-mukti-Liberation while living i.e acquisition of Siva-consciousness while the physical, biological and psychic life are still going on. Videha-mukti- establishment in Siva-consciousness after the mortal body has been dissolved. |
| Murti |
Most manifest Kriya-sakti |
| mUlasthAnam |
sactum sanctorum, the main and core abode in the temple, garbhagruham |
| Muladhara |
the pranic centre below the genitals |
| mUlAdhAram |
root-support, the first mystic center (chakra) on the kuNDalini nADi |
| mUlaprakriti |
Same as Maya ; undifferentiated cosmic matter. |
| mUrti |
manifestation, embodiment, statue |
| Nada |
(1) Metaphysical- The first movement of Siva-sakti towards manifestations. (2) In Yoga- The unstruck sound experienced in susumna. (3) When Sakti fills up the whole universe with Nadanta she is designated as Nada. This is also Sadasiva tattva because of the apposition of I and this is in the same principle. |
| Nada |
interior spontaneous sound |
| Nada-bindu |
The first creative pulsation and its compact mass; the creative sound and light; Sakti and Siva. |
| Nadanta |
Subtle energy of pranava |
| Nadi |
subtle channel of prana |
| Nadi-samhara |
Dissolution of prana and apana into susumna. |
| naivedyam |
offering (eatables) |
| Naiyayika |
the follower of Nyaya philosophy; logician; dialectician. |
| namaskAra |
salutation, prostrating down |
| n^andhi, nandi |
Birth-deathless, Often refers to the chief guard of Lord shiva |
| Nasika |
Pranasakti flowing in a zigzag way in Prana, Apana and Susumna channels. |
| nAsthikam |
Atheism |
| nAtham |
The sound of Pranava. The deity as representing the sound of the Pranava ; God, as present in the universe, when at the very beginning of evolution, the great Sound or Subdam or Natham bursts forth ; cosmic matter in the state of Sound. |
| nAyanmAr |
(the people of the Lord), The 63 great devotees who excelled in their love for the Lord shiva (lived in thamiz nadu and nearby lands) |
| Navavargaka |
Letters pertaining to nine classes |
| Navatma |
Of nine forms. |
| Nibhalana |
Perception; mental practice. |
| Nigraha kriya |
Siva's act of Self-veiling. |
| Nijananda |
In anava upaya, the first stage of ananda arising from concentration on prana leading to the resting of the mind on the subject or experient. |
| Nimesa |
Lit; Closing of the eye-lid, (1) dissolution of the world; (2) the inner activity of spanda by which the object is merged into the subject; (3) the dissolution of the Sakticakra in the Self; (4) the involution of Siva in matter. |
| Nimilana Samadhi |
The inward meditative condition in which the individual consciousness gets absorbed into the Universal Consciousness. |
| Nimitha kArana |
Efficient cause. |
| Nirananda |
The second stage of ananda in anava upaya resulting from the fixation of prana-sakti on sunya |
| Niradhara |
without support-objective or subjective |
| Nirasraya |
without any prop or base |
| Nirmala or Ninmala |
The Perfect Being ; The Pure Being. |
| Nirodhika or nirodhini |
a subtle energy of pranava |
| Nirvana |
Dissolution in Sunya; liberation |
| Nirvikalpa |
Devoid of all thought-construct or ideation. |
| Nirvikalpasamadhi |
The highest state of samadhi, in which the aspirant realizes his total oneness with Brahman |
| NirvikArI |
The unchangeable. |
| Nirvrti |
Ananda |
| Nirvyutthana Samadhi |
Samadhi (absorption into the Universal Consciousness) which continues even when is not engaged in formal meditation. |
| niShkAmya |
not seeking any favour |
| Niskala |
partless; undivided, Siva above manifestation or creation. |
| Nistaranga |
free of undulation or commotion. |
| Nityatva |
eternity |
| Nivesa or nivesana |
entry into the Universal Consciousness |
| niyama |
ritual |
| Niyati |
Limitation by cause-effect relation; spatial limitation, limitation of what ought to be done and what ought not to be done. |
| Om |
The most sacred word of the Vedas; also written Aum. It is a symbol of both the personal God and the Absolute |
| pa~nchAmR^itam |
- rasapa~nchAmR^itam
- A sweet mixture of cow's milk, curd, ghee (boiled butter), sugar and honey. (cardamom like nice smelling spices could also be added.)
- pazapa~nchAmR^itam
- In the above if the fruits like mango, jack, banana are added this fruit pa~nchamR^itam could be got
|
| PadArtha |
An entity of category. |
| pa~nchagavyam |
The mixture of the cow's milk, curd, ghee, water and dung. |
| pa~nchAxara, panchAkshara |
Holy Five Letters (Syllables) ; The Mystic Mantra, formed out of Pranava and used by Saivas in Divine contemplation ; the mantra of Lord shiva held sacrad most by shaivites, five different forms there - most common being namaH shivAya and shivAya namaH |
| Pancakrtya |
The ceaseless five-fold act of Siva, viz. manifestation (srsti), maintenance of manifestation (sthiti), withdrawal of amnifestation (samhara), veiling of Self (vilaya); Grace (anugraha), or the five-fold act of abhasana, rakti, vimarsana, bijavasthapana, and vilapana |
| Panca mantra |
Isana, Tatpurusa, Sadyojata, Vamadeva, and Aghora |
| Pancaratra |
the philosophy of Vaisnavism, the follower of such philosophy |
| Pancaratrika |
followers of Pancaratra system. |
| Panca-sakti |
The five fundamental saktis (powers) of Siva, viz, Cit, Ananda, Iccha, Jnana, and Kriya |
| pApam |
Sin or Sinful acts ; acts tending to cause pain to sentient beings. |
| Para |
The Highest; the Absolute ; The Supreme. |
| Para pramata |
The highest experient; Parama Siva |
| Paramarsa |
Seizing mentally; experience; comprehension; remembrance |
| Paramartha |
The highest reality; essential truth; the highest goal. |
| Parama Siva |
The Highest Reality, the Absolute |
| paramAtma |
Supreme Self |
| Parananda |
In anava upaya the joy of the third stage that ensues by the practice of resting on prana and apana in uccara yoga |
| Parapara |
The intermediate stage, both identical and different; unity in diversity |
| parArtha (pUja) |
outward / social (worship) |
| Parasakti |
The Highest Sakti of the Divine; Citi; Paravak |
| parashu |
axe |
| Paravak |
The vibratory movement of the Divine Mind that brings about manifestations; Logos; Cosmic Ideation. |
| Paricchinna |
limited |
| Parinama |
Transformation |
| ParipUranam |
Omnipresence. |
| parivAra devata |
retinue of the main deity in a temple |
| Pasa |
A bond or fetters or impurity or darkness ; Bondage |
| pAsham (pAcham) |
bond, impurities (ANavam, kanmam, mAyai) which bind the pashu |
| pashu (pachu) |
creature, any life, all of us - any living being |
| Pasu |
The empirical individual bound by avidya or spiritual nescience |
| Pasu matarah |
Mahesvari and other associated saktis active in the various letters, controlling the life of the empirical selves. |
| Pasyanti |
The divine view in undifferentiated form; Vak sakti, going forth as seeing, ready to create in which there is no difference between vacya (object) and vacaka (word). |
| pati (pathi) |
The Lord, Siva Supreme, Master, Eternal; The experient of Suddha adhva; the liberated individual |
| PathignAna |
Sivagnana. |
| Pati-dasa |
the status of the highest experient; the state of liberation |
| Paurusa ajnana |
The innate ignorance of Purusa regarding his real Self. |
| Paurusa jnana |
Knowledge of one's Siva nature after the ignorance of one's real Self has been eliminated. |
| Pidhana Krtya |
The act of Self-veiling; same as vilaya |
| pradaxiNa, pradakshiNa |
circumambulation, coming around (a deity) taking right turns |
| PillayAr |
The Divine Child ; God Ganesha. |
| PillaiyAr Suli |
The Symbol of Ganesha ; Pranava. |
| Prakasa |
Lit. light; the principle of Self-revelation; consciousness; the principle by which every thing else is known. |
| Prakrti or Pradhana |
The source of objectivity from buddhi down to earth |
| Pralaya |
Dissolution of manifestation |
| Pralayakala or Pralayakevali |
One resting in Mayatattva, not cognizant of anything; cognizant of sunya or void only. |
| Pralaya Kalars |
Souls with the fetters of Karma Mala and Anava Mala. |
| Prama |
Exact knowledge |
| Pramana |
Mode of Proof ; Proof ; Knowledge; means of knowledge |
| Pramata |
the knower; subject; experient |
| Pramatrta |
knowership |
| Prameya |
Known; object of knowledge; object |
| Prana |
Generic name for the vital power; vital energy; life energy; specifically it is the vital vayu in expiration. |
| Pranamayakosa |
The vital sheath |
| Pranana |
the animating principle, the principle of all the pranas |
| Prana-pramata |
The subject considering prana to be the Self |
| Prana-bija |
The letter 'ha' |
| Pranasakti |
Vital energy; bioplasma |
| praNava |
Om |
| PranavAyu |
The breath of Life as distinct from the Soul. Yet, ludicrously enough some Missionaries and Oriental Scholars think that we mistake the breath for the Soul and that we have no idea of the Soul ! |
| Pranayama |
Breath control |
| Prapancha |
The universe ; Jagat ; the seen universe. |
| Prarabdha karma |
Action done in a previous life which had begun to bear fruit in the present life. |
| Prasada |
The mantra Sauh |
| Prasara |
Expansion; manifestation of Siva in the form of the universe through His sakti |
| Prath |
To expand; unfold; appear; shine |
| Pratha |
The mode of appearance |
| Pratibha |
(1) Ever creative acitivity of consciousness; (2) The spontaneous Supreme I-consciousness; (3) Para Sakti |
| Pratimilana |
Both nimilana and unmilana i.e. turning of the consciousness both within i.e into Siva and outside i.e. the Sakti of Siva, experience of divinity both within and outside. |
| pratyAhara |
drawing back, withholding (from material ties) (1) Comprehension of several letters into one syllable effected by combining the first letter of a sutra with its final indicatory letter. (2) In yoga, withdrawal of the senses from their objects. |
| Pratyavamarsa |
Self-recognition |
| Prabuddha |
One greatly awakened to the higher spiritual consciousness |
| Pratyabhijna |
Recognition |
| prANAyAma |
breath control/exercise |
| prAyashchittam |
atonement, expiation |
| Prithivi |
The earth tattva |
| Pumstattva or Purusa tattva |
Pasu pramata; jiva, the empirical Self |
| Puja |
Worship ; contemplation. |
| purANa |
religious legend (There are eighteen in number) |
| Purna |
perfect; full of divine consciousness |
| Purnatva |
Perfection |
| Purnahanta |
The perfect I-consciousness; non-relational I-consciousness. |
| Purusa |
the Self ; The Soul. |
| Puryastaka |
Lit., the city of the group of eight i.e the five tanmatras, buddhi, ahamkara and manas; the suksma sarira (subtle body) |
| puruShArtha |
objectives of human, four in number - dharma, artha, kAma, moxa |
| pUja |
worship |
| puShkariNi |
pond, temple tank |
| Raga |
One of the kancukas of Maya on account of which there is limitation by desire; passionate desire. |
| Rajas |
The principle of motion, activity and disharmony-a constituent of Prakrti. |
| Rakti |
relish; enjoyment esoteric meaning-'sthiti'- maintenance. |
| Rasa |
Flavour; aesthetic rapture. |
| Rasmi |
Sakti |
| Raudri |
The sakti that induces the pleasure-seeking souls to be confined to their pleasures. |
| Ravi |
Pramana (knowledge); prana |
| Rekhini |
The sakti that forms a straight line in the formation of the letter. |
| Rig-Veda |
One of the four Vedas |
| RiShi, rushi |
sage, seer |
| Rodhini |
The sakti that obstructs the passage to moksa |
| rudra |
A form of Lord shiva, as deva of destruction. One of the trimUrti |
| Rudra (kalagni) |
Rudra residing in the lowest plane of Nivrtti kala. |
| Rudrah |
The deities that are responsible for manifestation, maintenance of manifestation, and withdrawal of manifestation of the world-process; the souls that have evolved to the status of pati or selves that have realized Siva-consciousness. |
| Rudrah (teachers) |
Exponents of 18 Saivagamas who are mukta Siva |
| Rudra pramata |
Mukta Siva |
| rudrAxa, rudrAksha |
beed held sacrad by shaivtes, appeared fromthe eye of rudra |
| Rudrayamala |
intimate union of Rudra and His Sakti |
| Rupa |
Form; essence. |
| Sabda |
sound; word. |
| Sabda-brahma |
Ultimate Reality in the form of thought-vibration in which state thought and word are identical. |
| Sabda-rasi |
The group of letters from a to ksa |
| Sadadhva |
The six forms of manifestation-three on the subjective side viz., mantra, varna and pada and three on the objective side, viz., Kala, tattva and bhuvana |
| Sadasiva (Sadakhya tattva) |
The third tattva, counting from SIva. At this stage, the I-experience is more prominent than this experience-This tattva is also known as Sadakhya in as much as sat or being is posited at this stage. Ichha or Will is predominant in this tattva. |
| sAdhaka |
accomplisher, practitioner |
| sAdhana |
accomplishment, practice |
| Sadvidya |
Suddha Vidya |
| Saguna Brahman |
(Lit., Brahman with attributes) The Absolute conceived as the Creator, Preserver, and Destroyer of the universe; corresponds to Isvara, or the Personal God. |
| Sahaja |
Innate essential nature |
| Sahaja-vidya |
Knowledge of the innate essential nature; unmana; pure divine consciousness in which mental consciousness ceases, pervasion into Siva-consciousness (Siva-vyapti). |
| sahasrAra, sahasra dala padma |
thousand patal mystic lotus beyond the six chakras |
| Sakalar |
Souls of the last order possessing all the three Mala Banthams, and includes, all sentient beings and Devas. |
| Sakta-japa |
The constant remembrance of the Supreme I-consciousness. |
| Sakta-samavesa |
Identification with Supreme Consciousness by means of Sakta-upaya |
| Sakta-upaya (Saktopaya) |
the means of approach to the Divine through Sakti, the ever-recurring contemplation of the pure thought-construct of oneself being essentially Siva or the Supreme I-consciousness. |
| Sakta-Yoga |
Same as Sakta-upaya, jnana-yoga |
| Sakti |
(1) The power of Siva to manifest, to maintain the manifestation and to withdraw it (2) The spanda or creative pulsation of Siva or foundational consciousness. |
| Sakti-cakra |
The group of the twelve mahakalis; the goddesses responsible for creation, etc; the group of Saktis of the senses; group of mantras; the group of Khecari, etc., the group of the goddess Srsti, etc. |
| Saktiman |
Mahesvara; Siva |
| Sakti-pancaka |
The five foundational saktis of Siva, viz., cit, ananda, iccha, jnana, and kriya. |
| Sakti-prasara |
Sakti-vikasa; emergence from Samadhi and retaining that experience. |
| Sakti-pata |
Descent of divine Sakti; Divine grace by which the empirical individual turns to and realizes his essential divine nature. |
| Sakti-sankoca |
withdrawal of attention from sense-activity and turning it towards the inner reality. |
| Sakti tattva |
The vimarsa aspect, or the foundational I-consciousness of SIva; the intentness of Siva's I-consciousness to manifest in the form of the universe; the second of the 36 tattvas. |
| Sakti-vikasa |
concentration of attention on the inner consciousness even when the senses are open to their respective objects. |
| Sakti-visranti |
Merging back into Samadhi and resting in that condition. |
| Samacara |
Sam-samyak; a-isat; cara-prasarana- external expansion of the property evolved prana |
| Samarasya |
Unison of Siva; identity of Consciousness; identical state in which all differentiation has disappeared. |
| Samavaya |
One of the seven categories of the Hindu Logicians. Inseparable coinherence of attributes. |
| samayak kuravar |
The four stalwarts samban^dhar, appar, sun^dharar, mANikka vAchakar who by their glorious hymns (which are part of thirumuRai) gave an excellent energy and vitalisation to the Shaivam in Tamil Nadu |
| Samadhi |
Collectedness of mind in which there is cessation of the fluctuations of the mind. |
| Samadhi-sukha |
The bliss that is experienced in being established in pramatr-pada i.e in the state of the essential Self or subject. |
| samAdi |
complete absorption of thoughts (into the Supreme Being), the final stage of aShTAnga yoga |
| Samana |
When the unmana sakti begins to display herself in the form of the universe with sunya and ending with earth, then descending from the highest state of Pramata (knowing Self), she is known as Samana in as much as she has started the mentation of all that is thinkable (asesa-mananamatrarupatvat samana-Udyota, p.286) |
| Samana |
The vital vayu that helps in the assimilation of food etc., and brings about equilibrium between prana and apana |
| Samapatti |
Sometimes a synonym of samadhi; consummation; attainment of psychis at-onement. |
| Samarasa |
One having the same feeling or consciousness. |
| Samaveda |
One of the four Vedas |
| Samavesa |
Being possessed by the Divine, absorption of the individual consciousness in the Divine. |
| Sambhava-pramata |
One established in Siva-Consciousness, also known as Siva-pramata |
| Sambhava-samavesa |
Identification with Siva without any thought-construct born out of profound insight or sambhava upaya |
| Sambhava upaya |
Sudden emergence of Siva-Consciousness without any thought-construct (vikalpa) by a mere hint that one's essential Self is Siva; also known as Sambhava Yoga or Icchopaya or Iccha-Yoga |
| Sambhu |
An epithet of Siva |
| samhAra |
dissolution |
| samhita |
1. Compilation
2. The mantra part of the vedas |
| samsAraH |
circuit of worldly life |
| Sambodha |
Samyak bodha, full or perfect knowledge of the essential nature of Reality as a mass of consciousness and bliss which is the essential nature of Self. |
| Samghatta |
Meeting; mental union; concentration. |
| Samhara ; Samharam |
Assimilation to the Highest Consciousness ; Decay ; Reabsorption ; Resolution ; Dissolution. |
| Samhara krtya |
The withdrawal or reabsorption of the Universe into Siva |
| Samsara or samsrti |
Transmigratory existence, the world process |
| Samsarin |
Transmigratory being. |
| Samskara |
the residual traces of the mind lying in the unconscious. |
| Samvid-samvitti |
Consciousness; universal consciousness. |
| Samvit |
Supreme consciousness in which there is complete fusion of prakasa and vimarsa, jnana-sakti; svatantrya-sakti; the supreme I-consciousness. |
| Samvit-devata |
From the macrocosmic point of view Samvitdevatas are khecari, gocari, dikcari and bhucari. From the microcosmic point of view, the internal and external senses are said to be samvit-devata. |
| sAmIpam |
residing next (to Lord shiva) |
| Samkalpa |
resolve; the synthetic activity of thought |
| Samvahya |
One who is carried from one form of existence to another: karmatma, pasu |
| Sandhana |
Lit., joining; union, union of the individual consciousness with the universal Consciousness through fixed, intensive awareness or one-pointedness. |
| Sankoca |
Contraction, limitation. |
| Sanatana Dharma |
(Lit., Eternal Religion) The religion of the Hindus, formulated by the Rishis of the Vedas. |
| Sandha-bija |
The four letters- which are unable to give rise to any other letter. |
| Sankara |
The Doer of Good ; God ; Siva. |
| sAnkhya |
one of the six systems of Hindu philosophy, attributed to sage kapila, the system of philosophy that believes in two fundamental realities, viz., Purusa and Prakrti; the follower of such system. |
| sannyAsa |
(ascetic) practice, renunciation |
| Sara |
quintessence |
| Saiva agama |
The ten dualistic sastras, eighteen sastras which teach identity in difference, and sixty-four non-dualistic sastras expounded by Siva |
| Saiva yoga or Sadhana |
Anava upaya, Sakta upaya and Sambhava upaya |
| Sakala |
All the jivas from gods down to the mineral who rest in maya tattva. They have no knowledge of the real self and their consciousness is only that of diversity. |
| Saksat upaya |
Sambhava upaya |
| Sksatkara |
Direct intuitive experience of the essential Self. |
| sAlOkam |
residing in the same world (of Lord shiva) |
| Salokya |
The state in which the aspirant lives on the same plane with his chosen deity. |
| Sarguru or Satguru |
The true Teacher ; the Divine Teacher. |
| Sarguru Darsan |
The sight of the Divine Guru. |
| Sarira |
Body. |
| sArUpam |
having the same form (of Lord shiva) |
| Sarupya |
The state in which the aspirant realizes complete identity with the Divine. |
| Sarvaga |
omnipenetrant |
| Sarvakartrtva |
Omnipotence |
| Sarvajna |
omniscient |
| Sarvajnatva |
Omniscience |
| Sasana |
Sastra; philosophical text. |
| Sastha-vaktra |
Lit., the sixth organ or medhra-kanda, near the root of the rectum. |
| Sat |
Existence which is consciousness |
| Sat Chit |
Same as Sadasivam or Siva Sat. God regarded as Sat when it is not manifest to the World and as Chit whe it is manifest to the World. |
| Satasat |
Atma. |
| Satchidananda |
God when known by the Mukta ; when God appears as Love. |
| Satta |
existence; ultimate reality |
| Sattamatra |
pure existence, maha satta-transcendental reality. |
| Sattva |
(1) The principle of being; light and harmony, a constituent of Prakrti (2) The inner essential Self. |
| Satya pramata |
Para Siva |
| Saugata |
Follower of Buddha, a Buddhist |
| Sausupta Srsti |
The srsti in which pralayakalas remain |
| Savikalpa jnana |
Knowledge which is acquired through the judgement of Buddhi |
| Savikalpa samadhi |
Communion with God in which the distinction between subject and object is retained |
| Sayujya |
The state in which the aspirant realizes identity with the Divine in the midst of difference. |
| sAyujyam |
absorption (into Lord shiva) |
| shaiva, saiva |
related to Shiva |
| shaiva sidhdhantha |
The shaivite philosophy that bloomed in thamiznAdu. |
| shakti |
Power, The Goddess (The female part of the God) |
| shaktipAda, saththinipAdham |
descend of divine Grace |
| sharaNaru |
The set of remarkable devotees who in karnataka spread the vIra shaivam movement |
| shAstra |
instructional scripture |
| shiva |
Perfect, Auspicious, The Supreme God |
| shivAchArya |
priest, who shows the way to Lord shiva |
| shloka |
verse |
| shrauta |
vedic |
| Siddhantham |
The True End ; the Saiva Adwaitha Philosophy. |
| Siddhanti |
A Saiva ; a follower of the above school. |
| Siddhi |
Supernormal power |
| siddi |
attainment |
| Sikhanta |
Brahmarandhra |
| Siva |
The good; the name of the Divine in general; the foundational prakasa or divine light. |
| Siva (parama) |
The Absolute; the transcendent divine principle. |
| Sivajnana Siddhi |
The second of the 14 Siddhantha Sastras and the largest and most comprehensive work of the series. |
| Siva Tattva |
The first of the 36 tattvas; the primal divine light, the source of all manifestation. |
| Siva-Vyapti |
fusion with Siva; absorption of the universe in Siva. |
| smArta |
follower of smR^iti |
| smR^iti, smruti |
remembrance, social law book |
| Soham |
It is I ; God is myself ; One of the Sadanas required for elevating the Soul to the Presence of God ; used also as Hamsa. |
| Soham bavana |
Imagining God as oneself. |
| Soma (symbolic) |
Prameya or object, apana |
| Soma nadi |
The Pingala nadi carrying apana |
| Sorupam |
Form. |
| Spanda |
Apparent motion in the motionless Siva which brings about the manifestation, maintenance and withdrawal of the universe; Svatantrya Sakti, creative pulsation. |
| Sphuratta |
Gleam; a throb-like gleam of the absolute Freedom of the Divine bringing about the world-process; spanda; the light of the spirit. |
| Srsti ; Srishti |
letting go; emanation; manifestation ; Creation ; origination. |
| Srsti-bija |
Mantra-bija, the Supreme I-consciousness which brings about manifestation. |
| Sruti |
The Vedas |
| Stabdha |
immovable. |
| sthala purANa |
history of the place/temple |
| sthala vR^ixa |
abode tree |
| Sthana-Kalpana |
A mode of anava upaya concerned with concentration of external things. |
| Sthiti ; Sthithi |
gross ; Development ; sustentation. |
| Sthiti Krtya |
Maintenance of manifestation |
| Sthula bhutani |
Gross elements-ether, air, fire, water and earth. |
| Sthula Sarira |
Gross physical body ; The body of the Soul in the waking state or Jagra avastha. |
| Sugata |
The Buddha |
| Suddha Adhva |
The course of extra-mundane manifestaion from Siva upto Suddha Vidya |
| Suddha tattva |
Parama Siva |
| Suddha Vidya |
The fifth tattva, counting from Siva. In this tattva, the consciousness of both I and This is equally prominent. Though the germinal universe is seen differently, yet identity runs through it as a thread. There is identity in diversoty at this stage. Kriya is predominent in this tattva. The consciousness of this state is 'I am I and also this.' |
| Suddha Vikalpa |
The thought of one's self being essentially Siva |
| Suksma or Linga Sarira |
The body of the Soul in the Swapna avastha or Dream condition ; The inner subtle body, puryastaka |
| Sunya |
void; the state in which no object is experienced. |
| Sunya (Bauddha) |
A state in which there is no distinct consciousness of knower, knowledge and known; an indefinable state of Reality. |
| Sunya-pramata |
The experient who is identified with objectless consciousness; pralayakala |
| Sunya (Saiva) |
A state in which no object is experienced. |
| Sunyata |
vacuity |
| Sunyatisunya |
absolute void |
| Suprabuddha |
One who has awakened to the transcendental state of consciousness and in whom that consciousness is constantly present. |
| Surya (symbolic) |
Prana, pramana (knowledge)Jnana-sakti |
| Surya nadi |
The Ida nadi carrying prana |
| sthApana |
installation |
| sushumnA |
central nADi very important in yoga |
| Susuptata or sausuptam |
Delusive condition caused by primal ignorance. |
| Susupti |
Sound, dreamless sleep. |
| Sushupthi avastha |
State of dead sleep. |
| Susupti (apavedya) |
Very deep sleep in which there is complete absence of all objective consciousness. |
| Susupti (savedya) |
Sound sleep in which there remains a slight trace of the sense of pleasure, lightness etc. |
| Svacchanda |
The absolutely Free Being, Siva; Bhairava |
| Svacchandya |
Absolute Freedom of the Supreme |
| Svalaksana |
An object limited in its particular space and time. |
| Svaprayojanam |
Selfish end ; one's own good. |
| Svasamvedana |
An intuitive apprehension of oneself without the aid of internal and extenal sense. |
| Svapna |
Dream; dreaming condition; vikalpas or fancies limited to particular individuals; |
| Svapna srsti |
The plane of existence in which the bhuvana, body and objects are subtle like dream. |
| Svarupa |
one's own form; real nature; essence; essential nature |
| Svarupapatti |
Attaining one's essential nature or true Self. |
| Svasthiti or Svastha |
staying in one's essential state. |
| Svathanthryam |
A free right. |
| Svatma |
one's own Self. |
| Svatantra |
The Absolute, of unimpedede Will |
| Svatantrya |
Absolute Freedom of Will; Vimarsa Sakti |
| Svatma-satkr |
To assimilate to oneself; to integrate to oneself |
| Sveccha |
Siva's or Sakti's own Will, synonymous with svatantrya |
| svAdhiShTAnam |
own base, second mystical circle (chakra) |
| Swapna avastha |
Dreaming state. |
| Tamas |
One fo the constituents of Prakrti- the principle of inertia and delusion. |
| Tantrika |
follower of Tantra; pertaining to Tantra. |
| Tanmatra |
Lit. that only; the primary elements of perception; the general elements of the particulars of sense-perception, viz. sabda, sparsa, rupa, rasa, gandha |
| Tantra |
A scripture in general; Science of the cosmic spiritual forces, revealed work. |
| Tanu |
Animal Body. |
| Tanuta |
becoming gradually less; reduction; a state of subtleness. |
| Tapas |
Sariya, Kriya and Yoga ; Religious and ascetic practices ; Devotion. |
| Tapoloka |
Heavens ; conditions or states of the Souls undergoing rest after death, the condition being pleasurable. |
| Tarka sastra |
Logic and dialectics |
| Tatparam |
Supreme Lord ; Lord of all. |
| Tattva |
fact, philosophy ; Thatnesss; principle; reality; the very being of a thing; |
| Tattva-traya |
The three tattvas, viz; Nara, Sakti and Siva or Atma, Vidya and Siva |
| Tatpurusa |
One of the five aspects of Siva |
| Tatvas |
Component parts of the body and Soul. |
| TEgAnmavAdi |
Materialist ; those who deny the existence of a mind and Soul. |
| thamiz |
One of the very old language spoken in the southern most state of India, called Tamilnadu |
| thirumuRai |
The hymns composed by the famous thamiz shaivite devotees during the first millenium. Highly adored text of thamiz shaivites |
| Thuriya avastha |
State of the Soul breathing in bodies, in which consciousness is not yet developed. |
| Thripadartha |
The three entities, postulated by Saivas,and Vaishnavas. |
| tIrtha |
holy water |
| Tirodhana sakti |
Power that obscures Reality |
| Trika |
The system of philosophy of the tirad- Nara, Sakti and Siva or (1) Para,, the highest, concerned with identity (2) parapara, identity in difference, and (3) apara, difference and sense of difference. |
| Trika (para) |
Prakasa, Vimarsa and their samarasya |
| Trika (parapara) |
Iccha, Jnana and Kriya |
| trimUrti |
The Hindu holy trinity - brahma, viShNu, rudra - involved in creation, sustainance and destruction |
| trishUla |
trident |
| Turiya or Turya |
The fourth state of consciousness beyond the states of waking, dreaming and deep sleep and stringing together all the states; the Metaphysical Consciousness distinct from the psychological or empirical self; the Saksi or witnessing consciousness; the transcendental Self. |
| Thunai kArana or Sahakari kArana |
Instrumental cause. |
| Turyatita |
The state of consciousness transcending the turiya, the state in which the distinction of the three, viz; waking, dreaming and deep sleep states is annulled; that pure blissful consciousness in which there is no sense of difference, in which the entire universe appears as the Self. |
| Thuriyathithum |
The state of the Soul in its original, unevolved and undeveloped state. |
| Uccara |
A particular technique of concentration on Pranasakti under Anava upaya. Various aspects of ananda (bliss) are experienced in this concentration. |
| Ucchalatta |
The creative movement of the Divine ananda in waves bringing about manifestation and withdrawal |
| Udana |
The vital vayu that moves upwards. The Sakti that moves up in Susumna at spiritual awakening. |
| Udarana |
An analogy ; illustration or upamana. |
| Udaya |
Rise, appearance, creation |
| Udyama |
The sudden spontaneous emergence of the Supreme I-consciousness. |
| Udyantrta |
-do- |
| Udyoga |
-do- |
| Udvamanti |
Lit. Opening of the eye; (1) The externalizing of Ichha Sakti; the start of the world-process. (2) In Saiva-yoga-unfolding of the spiritual consciousness which comes about by concentrating on the inner consciousness which is the back-ground of the rise of ideas. (3) Representing the letter 'u'. |
| Uma |
The Iccha Sakti of the Supreme; U=Siva; ma=Sakti- the Sakti of Siva. |
| Unmana |
The Supramental Sakti of Parama Siva in its primal movement towards manifestation, though inseparable from Him is known as unmana or unmani. Literally it means that which transcends manas. This Sakti is amatra, measureless and beyond time.
Ksemaraja in Udyota commentary on Necratantra says about unmana mana utkramya gata anavacchinnaprakasasphuratta. It is the Sakti that transcends mind and is an uninterrupted Light. |
| Unmesa |
lit., opening of the eye-the start of the world process;
(1) From the point of view of svabhava or the essential nature of the Divine, it means the emergence of the Divine I-consciousness.
(2) From the point of view of manifestation, it means the externalizing of Iccha sakti, the start of the world process.
(3) From the point of view of Saiva yoga, it means the emergence of the spiritual consciousness which is the background of the rise of ideas.
(4) Representing the letter 'u'. |
| Unmilana |
Unfolding; manifestation. |
| Unmilana samadhi |
that state of the mind in which, even when the eyes are open, the external world appears as Universal Consciousness or Siva. |
| Unata |
Representing the letter U |
| Upadana |
limiting adjunct or condition |
| Upadhi |
Limiting adjunct or condition |
| Upalabhdr |
The Experient, knower or subject |
| Upalabdhi |
Cognition, awareness |
| upachAra |
honour, courtesy |
| upadesha |
close advice, initiation |
| Upamana Poli |
False analogy. |
| upaniShad |
philosophy of vedas, vedanta |
| upAsana |
service, attendance |
| Upathana kArana |
Material cause. |
| Urdhva-Kundalini |
the risen up kundalini when the prana and apana enter the Susumna |
| Urdhva marga |
Upward path; susumna |
| Usma |
The letters Sa, sa, sa, ha |
| Vacaka |
Word; indicator; mantra, varna and pada |
| Vacya |
Object, indicated; kala, tattva, bhuvana |
| Vaha |
Flow; channel; the prana flowing in the ida nadi on the left and apana flowing in the pingala nadi on the right of susumna are together known as vaha |
| Vahni |
a technical word of Saiva-Yoga, meaning 'entering completely' into the root and half of the middle of adhah kundalini (from the root Vah to carry) |
| Vaikhari |
Sakti as gross physical word. |
| Vaisamya |
difference, disquietude of duality. |
| Vaisnava |
the follower of Visnu; follower of Vaisnava philosophy. |
| Vama or Vamesvari |
The divine Sakti that emits (from vam to emit) or projects the universe out of the Absolute and produces the reverse (vama consciousness of difference (whereas there is non-difference in the divine). |
| Vapus |
(bhairavasya) form; the nature of Bhairava, cosmic essence. |
| Varga |
Classes of letters like kavarga, cavarga etc. |
| Varna |
(1) Letter (2) Object of concentration known as dhvani in anavopaya; anahata nada (unstruck sound experienced in susumna). |
| Vartikam |
A concise explanatory note. |
| Vasana |
Residual traces of actions and impressions retained in the mind; habit energy. |
| Vasana Mala |
Evil of association, or habit. |
| veda |
1. knowledge
2. The sacrad book of vaidika dharma (Hinduism) from which the name is arrived) |
| Vedaka |
Experient |
| Vedya |
Object |
| vedAnta |
conclusion of veda, upanishad |
| Vibhuti |
splendour; power |
| vidhAnam |
procedure |
| vidi |
order, system, fate |
| Vidya |
(1) Suddha vidya tattva; (2) Unmana sakti, Sahaja vidya (3) Limited knowledge, a kancuka of Maya. |
| Vidyasarira |
Sabdarasi-the group of letters and words (sutra, Section II)
|
| Vigraha |
Individual form or shape; body. |
| Vigrahi |
The embodied |
| Vijnana |
consciousness; supreme consciousness |
| Vijnanamayakosa |
The sheath of intelligence |
| Vijnanakala |
The experient below Suddha Vidya but above Maya who has pure awareness but no agency. He is free of karma and maytya mala but not free of anava mala |
| vimAna |
aeroplane, superstructure over sanctum sanctorum |
| Vikalpa |
Difference of perception; distinction; option; an idea as different from another idea; ideation; fancy; imagination, thought-construct. |
| Vikalpa-Ksaya |
The dissolution of all vikalpas |
| Vikalpanam |
The differentiation-making activity of the mind; |
| Vikalpa(suddha) |
The fixed idea that I am Siva. |
| Vikasa |
Unfoldment; development |
| Vilapana |
dissolution; esoteric meaning-anugraha-grace. |
| Vilaya |
concealment |
| Vimarsa |
Self-consciousness or awarenes of Parama Siva full of jnana and kriya which brings about the world-process. |
| Vimarsana |
intuitive awareness; esoteric meaning-samhara absorption. |
| Vinayakah |
Beings who create obstacles in spiritual progress by offering temptations. |
| Vinthu |
The form of Pranava. |
| Vijnanakalar |
The highest of the three order of Souls. They have only Anava Mala. |
| Virat |
Consciousness limited or conditioned by the upadhi of the aggregate of gross bodies.
|
| Viresa |
The lord or amster of the senses that are intent on removing all sense of difference in as much as the lord of the senses has now experienced the delight of the transcendental consciousness. The senses are called vira, because they are now saktis. |
| vIrashaivam |
The movement that strengthened the shaivite roots in the masses of karnataka. Revolutionary in thrashing away some of the old customs like caste etc. |
| Virya |
virility, vitality; mantra-virya the virility of mantra |
| Visa |
a technical word of Saiva Yoga, meaning 'entering into the remaining half and wholly into the top of adhah-kundalini right upto the position where urdhva-kundalini ends (from the root vis, to pervade). |
| vishuddi |
fifth mystic chakra |
| viShNu |
The Lord of sustainance. Worshiped by vaiShNavam |
| Visarga |
Emanation; creation |
| Visargabhumi |
Two dots simultaneously, representing Sakti's external manifestation of the universe and the internal assimilation of the same into Siva |
| Visishtadvaitam |
Qualified non-dualism. |
| Visranti |
rest; peace. |
| Visva |
The universe; the all. |
| Visvamaya |
Visvatmaka: Immanent. |
| Visvatmaka |
immanent |
| Visvottirna |
Transcendent |
| Vitarka |
The thought that I am SIva, the Self of the universe |
| Vivarta |
(In Sankara Vedanta) Appearance of the Real as something different. |
| Viveka |
Philisophical discrimination |
| Viyat |
space; sky |
| vrata |
penance |
| Vrtti |
mode, fluctuation |
| Vyamohitata |
delusion |
| Vyana |
the vital Vayu that is everywhere or the pervasive prana |
| Vyapaka |
All container. |
| Vyapini |
all-pervasive energy of pranava |
| Vyappiya |
The contained. |
| Vyapta |
completely pervaded. |
| Vyapati |
pervasion; fusion in the whole, in Siva. |
| Vyapakatva |
All-pervasiveness |
| Vyapti |
Associated with the contained. |
| Vyamohitata |
Delusion |
| Vyoma |
sky; the infinite sky of consciousness; antar vyoma, the space in the mystic centre. |
| Vyutthana |
Lit., rising, coming to normal consciousness after samadhi or meditative absorption. |
| Yajur-Veda |
One of the four Vedas |
| yama |
personal discipline |
| Yoga |
(1) Acquisition of what is not yet acquired. (2) Communion, Communion of the individual soul with the Supreme; discipline leading to this communion (3) (In Patanjali) Samadhi, cessation of mental fluctuations (yuji samadhau). |
| Yogi |
One who is seeking to or has been able to unite with the Universal consciousness. |
| Yogindra |
the great yogi who has attained the sambhava state. |
| Yogini |
the divine energy of Bhairava. |
| Yoginyah |
The saktis-Khecari, Gocari, Dikcari, Bhucari etc. |
| Yoni |
(1) womb, source. (2) The nine classes of consonants; in the context of letters, sakti is yoni, and Siva is bija. (3) The four saktis, viz., Amba, Jyestha, Raudri, Vama (4) Maya-sakti |
| Yonivarga |
Maya and its progeny; mayiya mala |
| Yugapat |
simultanelusly |