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Sample Glossary Chapter: Words On The WayThe YOGA PHILOSOPHY WORDBOOK -AUnderstanding the Philosophical and Mystical Language of the Seers A TREASURY OF TERMS for SEEKERS &
YOGA TEACHERS Å Var:å, aa, Sense: ‘Not’— used as a prefix denoting the negative condition, indicating the contrary or ‘opposite to.’ As vidya means ‘knowledge,’ so avidya (a-vidya) means ‘not-knowledge’ or spiritual ignorance.
Aarati— see Årati Abedha-NishtaVar: Synon: Abheda nishta,Atma Nishta,Sahaja Nishta, Self-realisation Sense: ‘Unificatory abidance in the Self:’ that state in which the movement of ‘mind’ is stilled when lost in the Self, just as water is lost when poured into milk.
Åbhåsa Var: aabhaasa, abhasa Synon: Sense: ‘Unreal appearance, reflection (as moon in water).’
Åbhåsana Var: aabhaasana, (abhasan) Synon: Sense: ‘Making something appear which is actually of an unreal nature,’ such as in the process of ideation, when one mentally thinks pictures into being on the ‘screen of consciousness.’ If we take the unmanifest state of Universal Consciousness as the ‘ground of Reality,’ then even the Divine Ideation (or the Creative Thoughts of God’) in which the universe is thought into being is manifesting ‘unreal’ phenomena, i.e., a passing and ever-changing universe as compared with the Reality which is eternal and free from differentiation and change.
Abhaya Sense: ‘Without fear; fearlessness, freedom from anguish, safety.’ (Seealso Mudra)
Abheda-bhakti Var: Synon: Sense: ‘The culmination of devotion resulting in the total identification of the worshipper with that which is worshipped.’
Abhedabhåva Var: Abedhabhaava, Sense: ‘Non-separateness, union:’ the sense of being totally One with the Omnipresence and all creation. This is often the result of abheda-bhakti (or the sense of devotional unity).
Abhimatha Var: Synon: Sense: ‘That to which the practitioner of yoga finds his mind becoming naturally attached.’ — Patanjali’s Yoga Sutra. However, according to Krishnamacharya of Madras, this is the very tendency which yoga seeks to overcome, and therefore states that the correct rendering of Patanjali’s Sutra should be yeth-abhimata, or “according to one’s religious practice.”
Abhinivesha Sense: ‘Instinctive clinging to material life and fear of death.’*
Abhishekam Var: abisheka, Synon: Sense: ‘Anointing; the ritual oblation of liquid or holy water poured over an idol, person or object,’ — or the ritual bathing of a person or idol in a temple. Anointing is a ritual initiation, for which reason abhisheka is sometimes translated as ‘initiation.’ In Hinduism, it generally refers to the ritual sprinkling of a temple image, idol, or Shiva lingam, by a Brahmin priest, pouring substances over them, such as coconut water, saffron, honey, rice-flower, limewater, rosewater, sandalwood paste and milk. When a temple is to be dedicated, pots of liquid are prepared days in advance and consecrated before they are finally poured over the images amid general rejoicing. This is often known as abishekam kumbha ceremony. (Kumbha - retention, holding, gathering or convocation. It is also the form of a pear-shaped pot or pitcher.) In Tantrism, abhisheka is a formal ceremony of empowerment, a transmission from teacher to student assisting his development from one grade to the next. Quotes: Other: Bib: Refs:
Abhva Var: Synon: Ghora Sense: ‘Monstrosity, horror, terrifying, a monster’: from a-bhu, ‘non-being, nonexisting.’
Abhyantara Sense: ‘Internal.’ In Hatha Yoga: the regulation of internal respiration.
Abhyåsa Var: Abhyaasa, Synon: Sadhana, Sense: ‘Repeated spiritual practice, or yoga sadhana.’ The state of yoga (union) achieved through the constantly repeated practice of inward concentration. Root: Abhi —‘in the direction of’ and åsa — ‘remaining’: that is, the attempt to remain continuously in the state of mental tranquillity. One who constantly practises such inner awareness is an abhyåsi (aspirant.) Other: Bib: Refs:
Abhrasadaçhi Var: Abhrasadaçi Synon: Sense: ‘The seat of Consciousness’ — that is, the Heart Centre of one’s being.’
Åcala — see Åchala
Åcamana (see Åchamana)
Åcchå Var. Aacchaa. Sense: ‘Clear, lucid, transparent.’ Lit.‘Not dark’ (a-not, cha —dark.) a) In colloquial Hindi it has a wide and very loose range of meaning, inferring: ‘Clear, I see, good, I understand, I agree, or okay,’ (usually expressed with a sideways wobble of the head). b) In a great many instances —especially coming from bureaucratic officials behind desks,it often means ‘Yes, I-see-and-understand-your-problem-and-sympathise-entirely-but-I-have-no-intention-of-doing-anything-about-it-whatsoever.’)
Åchala Var. Aachala, acala, åchalam Sense: ‘Motionlessness, immobility, immovability.’ Also ‘the restful or steady phase of dynamic mediation— a condition that comes after energy has matured during meditation and spontaneous movements (Kriyas) have ceased.
Lit: Å-cala — ‘without movement.’ When spontaneous jerks, or other movements occur, it is called cala or chala.
Other: a) A hill or mountain, such as Arunachala— the ‘Red/Rose,’ ‘Light of Fire,’ or ‘Mountain of the Dawn’ at Tiruvannamalai, Tamil Nadu, South India. b) ‘Achala signifies perfection.’1 — Bhagavan Ramana Maharshi. Refs: 1‘The Necklet of Nine Gems’ from The Collected Works of Ramana Maharshi — Ed. Arthur Osborne.
Åchamana Var: aachamana, acamana, acaman, Sense: ‘Theoffering of pure water to God or to devotees (or the action of sipping it from the hollowed palm of the right hand.’ To be practiced during ritualistic worship; generally observed by taking three sips at the commencement of a ceremony, or after pujawhen tulsi-leaf flavoured water is passed around; or after ritually sprinkling water around one’s plate before eating. The water is usually spooned into the right palm and ritualistically sipped three times, while mentally repeating one of God’s names. Tradition states this should be done while sitting. This is also a part of the traditional Sixteen Steps of worship in Mantra Yoga when propitiating a diety. (See Sodasopacara).
Åcharå Var: aacharaa, achara, acara Sense: ‘Right conduct’— that is, the social mode of conduct according to customary practice. Hence åcharana — the external observance of established rules, laws or scriptural injunctions. In a spiritual context, sat-åcharå (true observance) means ‘abidance as Sat, the reality.’
Åchårya Var: Aachaarya, acharya, åcårya Sense: ‘A spiritual guide or preceptor — one who has mastered the code of åchåra (the spiritual rules of behaviour) and cultivates others to observe them properly.’ Hence åcharati — to practice what one preaches. Originally, an åchårya was teacher of the Vedas; a spiritual guide who performs initiation. The word was in current use even earlier than the appellation ‘guru.’ Other: Now colloquially used to denote ‘teacher’ of any kind.
Åchårya‑Abhishekam Var: Aachaarya-abhishekam, acharyabhishekam Synon: Sense: ‘A ceremonial ritual bath given by a spiritual preceptor to a spiritually advanced soul, as a form of initiation.’
Åchårya‑upåsanam Var: Aacharya-upaasanam, acharyopasanam, acarya-upasanam Synon: Sense: ‘Serving the teacher.’ Complete surrender to the teacher in order to receive knowledge from him, with faith in his integrity. This does not mean blind faith and a willingness to follow the injunctions of the guru without question, but a reverential attitude tempered by your own sensibilities and conscience.
Achit Var: Acit Synon: Sense: ‘Not ensouled or sentient—i.e.,dense matter.’
Adbhuta Sense: ‘Wonder.’
Ådesha Var: aadesha, Sense: ‘A divine command arising from within the being’.
Adhama Sense:‘Low, inferior, degraded.’ (Not to be confused with adharma— ‘beyond the prescribed code’.)
Adharma Sense: ‘Conduct opposed to dharma(religious duty); unrighteous conduct, vice.’ Lit. ‘not dharma,’ (a-dharma), viz., that type of action which is prohibited by the Shastrasor scriptural texts.
ÅdhibautikaVar: Sense: ‘Relating to beings’ — one of the three ways of interpreting Vedic texts from an anthropological point of view, rather than from the god-centric theological (Ådhidaivika) or spiritual (Ådhyåtmika) viewpoints.
Other: a) In contemplative practice: ‘Relating to matter, in which one focuses ones mind on an image of one’s guru, or a candle-flame, a crystal, a statue, picture, or other material object.’ b) ‘Disease due to drought, earthquakes, floods, famine or insect bites’ as classified in Svatmarama’s Hatha Yoga Pradipika.
Ådhidaivata Sense: ‘Cosmic.’
Ådhidaivika Sense: ‘Relating to the Gods’— one method of interpreting the Vedic texts from a theological point of view, rather than the anthropological or cosmological aspects. Other: a) Another meaning is ‘Astral’ — relating to celestial bodies in contemplative practice (dhårana) in which one focuses on celestial regions or on the sun, the moon, a star, etc. b) Disease through the influence of planets — “which in modern language is termed ‘allergy’”—B.K.S. Iyengar.1 c)In Tantric practice, it relates to that area of the subtle body, where three secret chakras,Lalata, Golata and Lalana, exist in the region of the head and are activated only when kundalini is aroused and reaches that level.
Refs: 1 p.6, Spectrum (British Wheel of Yoga journal, Spring, 1983)
Ådhikårika puru‚ha Var: Aadhikaarika puru‚a Synon: Ûçvarako†i Sense: ‘A released soul that assumes another form after death or by a new birth in order to work for the welfare of the world.’ The great masters Vyåsa and Vaçhi‚h†ha are said to be such.
Adhi‚†håna Var: Adhi‚h†håna, adhisthaana, Synon: Sense: ‘Abode:’ as in Svadhisthana chakra — ‘one’s own abode.’
Adhi‚†håna-kåra~a Var: Adhi‚h†håna kåra~a, Adhisthaana-kaarana Synon: Sense: ‘Substratum’— of the universe, viz., Brahman.
Adhi‚thånaVar: Adhi‚hthåna,Adhi‚thaana, Sense: ‘A primeval matrix; the great ‘Void’ before creation, from which all emerges.’
Adhi‚thåna chaitanya Var: Adhi‚hthaana caitanya Synon: K¨†astha, pratyag-åtman, såk‚hin (the Witnessing Consciousness), Sense: ‘The conscious principle which supports the residual ‘individuality’ of a Realised being.’
AdhyåsaVariations: Adhyaasa, Sense: ‘Superimposition; the illusion of seeing one thing as another;’ as in the classical example of mistaking a rope for a snake in the half-light.—Vedic Philosophy. The 8th century sage Adi Çhankara developed this concept, pointing out that the identity of the ‘non-self’ (i.e., one’s concept of oneself as an individual embodied being) superimposed on the real Self, constitutesadhyåsa.
Adhyåtma-prasåda Var: Adhyatma-prasada, adhyaatmaprasaada Synon: Sense:‘Purity of spirit.’
Adhyåtman Var: Adhyåtma, Adhyaatman, Adhi-atman, Adi-åtman Sense: ‘The Supreme Self or Spirit within.’ b) ‘The principle of Self in Nature.’ — Sri Aurobindo.
ÅdhyåtmikaVar: adhyaatmika, Sense: ‘Pertaining to the Åtmanor Self’— one of the three ways of interpreting the Vedas, by considering the spiritual dimension of Man as Atman: this being the preferred method of Vedanta (as opposed to the theological (Ådhidaivika) or anthropological (Ådhibautika)way of interpreting the texts.
Other:a)The principle which makes one conscious of oneself (the awareness of ‘I Am’) even without having any concept of Self.
Ådi Var: aadi, adhi, adhy, Sense: ‘Primal, the first.’ Other: a) Supreme. b) ‘And the rest.’ Ådi-devamSense: ‘The Original Godhead.’
Ådi Nåtha Var:aadi-nath, Ådinatha, Synon: ‘Cosmic Consciousness’, Sense: ‘The Primordial Guru’— thename given to Shiva by the Nathasect of yogis; otherwise an appellation of Rishi Dattatreya, the arch-yogi and teacher of yogis. Brahman— the Absolute or Eternal Teacher hidden in Bindu, isalso called by this appelation.
Ådi shakti Sense: ‘The original creative principle of Divine energy;’ personified as female kinetic energy.
Åditi Sense: ‘Space, infinity, the boundlessness (of heaven) or the indivisible ether;’ also the name of a goddess personifying such. The Vedas call her the ‘Mother of Creation,’ along with Daksha representing the Father or male principle. In the Rig Veda she is personified as Aditi—the Deva-Matrior ‘Mother of the Gods’ from whom sprang the seven Ådityas(solar deities) and Åditya the Sun God himself. She is the symbol of unbound, divine freedom and generosity.
Other: a) Free, unbound, freedom. b)‘Infinite Consciousness’ (acc. Sri Aurobindo).
ÅdityaVar: Aaditya, Sense: ‘The Sun-God,’ or ‘the Giver of Light;’ being the son of Aditi (space, or the indivisible ether). In one sense it can be the sun itself, or the luminous principle of light in the firmament of consciousness (chidåkåçha). Aditya is also the devata of the sense of sight in all beings, symbolised by the sun. (See also Ådityas).
Quote: “Offering to Aditya [in a Yagna fire sacrifice]…would mean firm resolution and decision to the effect that no eyes should be offended by unworthy conduct. Love, smiles and blessings to be presented to whatsoever eyes may turn upon you, to recognise God in all eyes. This is the offering to Aditya.” 1
Ref: 1 In the Woods of God Realisation, Swami Rama Teertha (Rama Teertha Pratisthan, Lucknow, 1956)
ÅdityasSense: ‘A class of celestial solar deities;’ numbered variously as seven, eight, or twelve. The most important Ådityas are Varu~a, Mitra, Aryaman, Vivasvat and Bhaga; although the list sometimes includes Indra and in later texts Vi‚h~u was also added to this group.
Adrishta Var: Sense: ‘The unforeseen’— Lit.‘the unseen’ (principle); often rendered as ‘fate’. Hence the unseen power or destiny which is the causal movement of existence, usually applied to the unknown store of past karma of which is generally beyond our conscious apprehension until its effects manifest themselves. Sometimes called the Supra-consciousness in man.
Advaita Var: adwaita, advita, adwita; advaitha Synon: Advayam, kevala(kevalam) Sense: ‘Non-duality’— the negation of any second principle existing independent of God. Lit: ‘Not having a second:’ a-dvaita. Advaita is the highest spiritual insight that sees ultimate reality as being neither monistic nor dualistic. It is often incorrectly termed ‘Monism’; however, it is not ‘Oneness’, but rather ‘not two-ness’, which indicates more of the simple ‘isness’ of the Absolute, or the ‘Suchness’ of Chinese Buddhism. Although Advaita indicates that there is no separation between oneself and the Absolute, this does not mean that seemingly external things or persons may not be revered as representing the Unseen Spirit which is causing them. When Ramana Maharshi of Arunachala told his devotees that mere prostration to the guru was not namaskar (reverential salutations), but only merging the mind in the Self was the real attitude to take, they remonstrated, saying that it was alright for an enlightened being to act thus, but asked if it wasn’t necessary for the less evolved to prostrate, that is, to humble themselves before the guru as a step in development. He replied: “Yes, it is so. The Advaita attitude does not mean that you should not do namaskarand the like. Only it should not be overdone. Advaita should be in the disposition of the mind; it will not do for outside, worldly affairs. You are asked to look at everything with equality (sama drishti) but can we eat the same food that a dog eats? A handful of grain will do for a bird but will that do for us? We eat a certain quantity of food, but will that be enough for an elephant? So, you should have the attitude of Advaita only in bhåva [in the feeling-attitude] in the mind, but you should follow the world in other matters.” 1
Quotes: a) “...we find that there are some systems which postulate the existence of God as the Supreme Being and at the same time grant the independent existence of matter, and also the independent existence of individual souls. In some other systems, God is conceived of as the Supreme Being as well as the primary material cause of the universe of matter, thereby denying inert matter an independent existence of its own, but conceding such existence to the individual souls... It is only in the Advaita system that matter is denied existence independent of God... It will be clear now that the distinguishing characteristic which exclusively belongs to the Advaita system, is its enunciation of the non-existence of the Universe of matter or of the individual souls independent of God, which is called by us — Brahman.” 2 —Chandrasekhara Bharati b) “The Advaita doctrine is enunciated from a plane which ordinary people cannot aspire to achieve for very many more births to come. But even for simple crafts, such as masonry or carpentry, a preliminary course of training is required before a person is allowed to handle the instruments; but in the field of Brahma-Vidya, the Science of the Self, everybody thinks himself competent and entitled to study the systems of Advaita and eve to sit on judgement over it. This attitude must go and must be replaced by earnest endeavour first to secure the necessary competence.” — Sri Nisargadatta Maharaj.
Other:a)Brahman—the Absolute Principle, is sometimes referred to as the Advaita—the Non-Dual. b) Advaita Vedanta—the non-dualistic philosophy of Shankaracharya. Hence an Advaitinis a Vedanticnon-dualist.
Bib: a) Gaudapada: A Study in Early Advaita, b) The Philosophy of Advaita, c) The Panchadasi of Bharatitirtha; all three by Dr. T. M. P. Mahadevan (all Madras University Publications 1960). d) Metaphysics of Advaita Vedanta, G.R. Malakani; e) Advaita Vedanta, Venkatarama Iyer; f)The Brahmasutra, Dr. S. Radhakrishnan (all textbooks or publications of Madras University). g) One of the most famous Advaitic works, is Saundarya Lahari, byAdiShankaracharya, Ed. Subramanya Shastri (Theosophical Pub. House, Adyar, Madras. 1948). Also: h) Viveka-Chudamani:The Crest Jewel of Discrimination, Adi Shankaracharya, Tr. Madhavananda (Advaita Ashrama, Almora, Himalayas 1944); i)Viveka-Chudamani, Tr. Charles Johnson (John M. Watkins, 1964); j) Ontology of Advaita, Dr. Ramakrishna Rao (Research and Publication Vijaya College, Mulki, S.India. 1968) a booklet also expounding Maya, etc.) k)Vedanta Chintamani or Vivekacintamani, Nijaguna Shiva Yogi (recommended as an authority on AdvaitaVedanta by Bhagavan Sri Ramana Maharshi); l) Upadesha Sahashri, Shankararcharya, Tr. Sw. Jagadananda (Sri Ramakrisna Math, Mylapore, Madras. 1961); m) Panchadashi: A Treatise of Advaita Metaphysics, Hari Prashad Shastri, (Shanti Sadan, 29, Chepstow Villas, London W.11. 1965); n) The Collected Works of Ramana Maharshi, Arthur Osborne Ed. (Sri Ramanashramam. 1968; also Rider & Co. London); o)Talks with Sri Ramana Maharshi, Sw. Ramananda Saraswati (Sri Ramanashramam, Tiruvannamalai, N. Arcot, Tamil Nadu, India), highly recommended, teachings in conversations with the Guru. Also, all other books by or about Sri Ramana; p) Sarva Jnanottara and Devikalottara —two authoritative scriptures of pure Advaita, of which many versions are available. Refs: 1Letters from Sri Ramanashramam,Vols. I & II, Surya Nagamma. (Tr. D.S. Sastri. Pub. Sri Ramanashramam, 1970) 2 Dialogues with the Guru, R.Krishnaswami Aiyar (Chetana, Bombay).
Advit⁄yamVar: Adviteeyam Sense: ‘Not having a second’ — the principle of advaita: not exactly ‘Oneness’ but ‘not Two-ness.’
Ådyå Nityå Lalitå The goddess Lalitå personified as Supreme Universal Energy and Cosmic Time. Ådyå = primordial, Nityå = eternal. She is said to divide herself sixteenfold (relating to sixteen phases of the moon) into sixteen ‘Nityå Çhaktis’ (eternal energies) worshipped as deities, each having their own yantra. The goddess is sometimes depicted with sixteen arms, representing all phases of the moon. Descriptions of the Nityå Çhaktis and the mode of worship for each moon phase are found in the Tantraråja Tantra. In the tantric practice of mentally fusing with the cosmological Sri Yantra diagram, Lalitåis represented by the central bindu (dot) personifying the innermost centre of consciousness, where her mysterious presence is to be found.
Ådyå-çhakti Var: aadhyaçakti, adi-çhakti, adyashakti Synon: avyaktam, mula-prakiti, Sense: ‘Primordial Power: the original energy of the Universe’. Root: adya — primordial, original.
Ågamas Sense:‘Scriptures’: ågama—scripture.Lit. ‘The truths which have come down’(to mankind, from ancient times). Traditional Hindu scriptures, rated on a par with the Vedas (cf.) and regarded as no less divinely revealed, having no known human authors. Some authorities regard them in a lesser light. Much of temple worship is founded upon them. There are three forms available today: the Shaivagamas, the Shaktagamas, and the Vaishnavagamas, dealing with the worship of the deities Shiva, and his ‘spouse’ Shakti, and Vishnu. TheAgamas are also known as the Tantras (cf.), an area of study generally neglected, despite the efforts of a foundation called the Agama Anusandhana Samati, which was led by Sir John Woodroffe (Arthur Avalon) and Atal Behari Ghose. Perhaps this is because of the low esteem in which certain meditative-copulative sexual practices of the left-hand tantric path are held. Such practices form but a minute part of tantric study as a whole, but tend to be firmly associated in both Western and Eastern minds with the word Tantra. Some theories maintain that the Agamas developed side by side with the Upanishads, since some texts appears to interpret and elaborate them, but others maintain that they are distinctly pre-Aryan in religious culture. It is clear that elements from both scriptures have interpenetrated each other to form the modern Hinduism. “The religion of the Agamas apparently developed through two channels: one exoteric and the other esoteric. The former was continued as pure Shaivism, havinga greater emphasis on the devotional aspect of the worship of Shiva, with a view to attaining salvation. The latter was continued as Shaktism, with greater emphasis on the various Shakti cults, not so much to attain salvation as to gain mastery over forces of nature. The literature of pure Shaivism, ceases to be called Tantra.” —Mahatapasvi Kumarswamiji.1
Other: Ågama also means ‘attending to scripture.’ In his Commentary on Patanjali’s Yoga Sutras (Samadhi Pada v.48) the sage Patanjali quotes an ancient text as stating that the Supreme Yoga is attained by ågama—or attending to scripture. Ågama pranama— ‘Correct knowledge gained through the scriptures.’
Bib: The authoritative scriptures on Tantra and two of the most outstanding expressions of pure advaita are to be found in the Sarva Jñanottaraand the Devikalottara, of which there are many translations available. Refs: 1An Evaluation of the Tantras— H. H. Mahatapasvi Kumarswamiji (Chakra Journal of Tantra and Yoga. Vol.2, 1971. Kumar Gallery, New Delhi-3).
Ågåmi karma Sense: ‘The seeds of futurekarma, which are being sown in the present.’ Ågåmi — ‘coming (karma). (See Karmafor more detail.)
Aghamarsana a) A water-gazing discipline for the removal of sins. b) Aghamarsana-kriya is one of the practices in the performance of Sandhya-vandanaor Twilight Meditation. The sages aver that no matter how carefully we attempt to act in every situation of life, the negative karmas we accumulate by thought, word or deed, are enough to precipitate us into at least another dozen or so births and deaths. Aghamarsana is traditionally held to be a conscious method of destroying sins accumulated consciously or thoughtlessly. The practice was given by the sage Aghamarsana who heard the mantras in his meditations. Method: Holding a little water in the palm of the right hand, on the inhalation, raise it to the nostrils and gaze into the water while holding the breath. One should visualise all one’s sins as streaming out of the right nostril and the power of purity in the water entering into the left nostril. Then the water is thrown over the left shoulder without giving it another glance. This is followed by holding a spoon of water below the nose, while chanting the following mantras for the expulsion of sins: Rtam ceti trcasya Aghamarsana rsih Bhavavrto devata, Anustup chandah papapurusa visarjane viniyogah.
Aghor Sense: ‘Transmutation’— a mysterious and esoteric solar science of healing and transmutation of matter, by mastery of the finer subtle forces of life. An adept is known as an Aghori. They are few and far between. Bib: a) Aghora Vols. I-III —Robert Svoboda(Rupa & Co. New Delhi.) b) Living with the Himalayan Masters — Swami Rama
AghoraSense: ‘A name of the Omniscient One’ (also known as Aham— or ‘I’) from the mantric letters a, ha, and m, regarded as the essence of Para-Vak— the All Transcending Word.
Agnaana— see Åjnåna
Ågni Var: Agniª, Synon: Purva — ‘the First-born’ (in the Çhatapatha Bråhma~a). Vaiçvårnara — the Universal Lord is the name of Agni in the Rg Veda (Ch.VII, v.49) and elsewhere he is called urjas putra, as ‘rich in milk’ (that is to say, giving nourishment). The wind, known as Måtariçvan — is also considered as a form of Agni.
Sense: a) ‘The God of Fire’: the mediator between gods and men who makes no distinctions and lives impartially in the heart and home of everyman. b) ‘Fire: the sacrificial fire; or the fiery element in man’ and as such is also known as Kundalinior somaª. In the minefield of Hindu deities, Ågni is one of the most difficult to pin down and classify, having gone through myriads of transformations, functions and appellations.Originally, over 200 hymns were dedicated to Ågni in the Rg Veda, where he is eulogised as the first and wisest ‘God of all Gods.’ There he is the spokesman of the Gods to humankind and the very spirit of all the Gods, from whom they all gain their wisdom, strength and immortality. In the Puranas, he is variously said to be the son of Brahma; the offspring of Dayaus and Prithvi (Heaven and Earth); or the son of Kaçyapaand Aditi(Sun and Space); some say the son of AngirasKing of the Pitris: the Fathers of mankind. Here he has become one of the three leaders of the lesser gods, together with Indra — the senses, and Vayu — air, wind breath, because these three have more of the pure manifestation of (and are “closest” to) the Brahman. According to a legend in the Kena Upanishad, the god Ågniand others were the first to come into intimate contact with the Supreme and know that “That” is Brahman. In the Bråhma~as, Ågni is known as Gåyatr⁄, who steals Soma (the liquid vehicle of immortality) made from a Himalayan creeper and thus is known as Somaª or Somapati the — ‘Lord of Plants.’ In its psycho-physiological aspect,Ågni is representative of the psychic fire in man (Ågni-pavaka) and controls the physiological forces, especially the chemical and biochemical forces. Hence Ågniis also synonymous with the “fire of the stomach” manifesting as the power of digestion. And in this function is known as Vaiçvårnara (as well as previously having this same appellation as the ‘God of Gods’ in the Rg Veda). The Vedic poets refer to these three basic forms — the earthly fire, the lightening of the mid-regions, and the blazing orb of the heavens. The anthropomorphic Ågni is often represented as a man of flame with two or three heads, several tongues, three legs, seven arms, garlanded with fruits and riding a ram.
Quotes: “Ågni resides on earth, within the plants. The waters contain Agni; in the stones is he. Agni abides deep in the hearts of Men. In cattle and horses there are Ågnis.” 1
Therefore although Ågni is praised with great veneration in the homes of worshippers, both morning and evening at the fireside, evidently Ågni is not simply fire, but is called the ‘life spark’ existing even in waters, in wood or stone. As the celestial fire, he is taken to be Surya the Sungod. So Ågni is also the ‘sun itself’ and exists within all things and beings, being the ‘fecundating seed’ of all beings.
Other: a)‘The fire of the illumined will, of human aspiration’—according to Sri Aurobindo. Bib: Refs: 1 Atharva Veda, XII, 1 (Bh¨mi S¨kta).
Ågnihotra Var: Agni-hotra, agnee hotra, aagnihotra Synon: Homam, homa Sense: ‘The fire sacrifice, oblation to the flames,’ practised daily at sunrise and sunset. In traditional Brahmin households ågnihotrais held every day in the domestic fireplace, discharged jointly by the man and wife as a symbol of married life, from which the wife then takes a flame to light the kitchen stove or fire, it having been sanctified for the preparation of food. The ågnihotra is also known as a fire that is to be kept continuously burning by householders as prescribed in the laws of Grihashta in a treatise on the Householder life. Certain sadhus such as Aghoris and Nagas keep a continuous sacred fire burning, known as a dhuni,with which they have a special relationship. If you do not wish to invoke the wrath of the adept, you should never approach such a fire. Fire worship is a practice intended to purify both consciousness and the fire element in the body. It is enhanced by the use of ågni mantras. In Vedic times, as today, a fire-worshipper was known as an ågnihotri — butone who endeavoured to gain the energy of the sun through working ritually with the fire. Native Americans also stand in the smoke of fires for purificatory effect.
There are three basic forms of fire for the Agni Hotra. a) One fire is known as Anvåhåryapacana (or sometimes Dak‚inågni) and is placed on the southern side of a house, being used only for offering oblations to the forefathers, or ancestors. b) The second is known as Gårhapatya, the household fire which is kept constantly burning on an altar, from which all other fires (such as the kitchen stove, oil lamps, incense, etc.,) are taken. c) The third is the Åhavan⁄ya or fire into which all the oblations to God or the gods are offered.1
The fire ceremony practised at other times of the day (than sunrise or sunset) is known as homa. Practisinghomawith total sincerity is credited with the capacity to burn up negative karmas, which is why one feels refreshed and energised afterwards. There are also negative homa rituals following the left-hand Tantric path, for the purposes of causing ‘death, delusion, discord, hatred, obstruction and enchantment’ in one’s enemies.2 But according to the law of cause and effect, the negative karmic return of such practices could also destroy the perpetrator.
Quotes: a) “O Fire! Sacred Fire! Purifying Fire! Thou who sleepest in the wood, and mountest in shining flames on the Altar. Thou art the heart of sacrifice, the fearless aspiration of prayer, the divine spark concealed in all things and the glorious Soul of the Sun!” — Ancient Vedic Hymn
Bib: Resources: a) Website: www.agnihotraindia.com b) Agnihotra University, P.O. Box 57107, Washington, D.C.20037, USA. Also: Agnihotra Press, P.O.Box 13, Randallstown, MARYLAND, 2133, USA.
1)
Agnihotra —The Healing Fire, booklet & practice Cassette and CD - Muz Murray (Inner Garden
Publication. See website: www.mantra-yoga.com). 3) Agnihotra for Equilibrium for Nature and
Enhancement of Human Life, Manohar Potdar. Refs. 1 Taken from: p.50, Praçnopanishad , Swami Sarvananda (Sri Ramakrishna Math, Mylapore, Chennai-4. 1967) 2 Aghora II: Kundalini, Robert Svobodha (Rupa & Co. Delhi 1999). Agni-NetraSense: ‘The third eye centre’—situated behind the mid-point between the two eyebrows. Ågni Puråna A scripture of encyclopaedic character, compiled in the ninth century A.D., and considered to be a spurious Vaishnava work, containing bits of everything of general interest culled from other sources. It contains the earlier codes of conduct for kings and the four castes: Brahmins, Kshatriyas, Vaisyasand Shudrasand enjoins Satya— ‘that which is conducive for the welfare of all creatures’ human and animal. AgnirasasVar: Synon: Sense: ‘Divine Seers or rishis, who assist in the ordering of the universe’— or demiurges, according to Vedic literature. The Agnirasas are nine in number, possessing nine ‘cows’ (the nine rays of illumination). When counted together with the seer Ayasya they are numbered as ten. These Vedic Rishis appear to be paralleled in the Tantric tradition by the nava (nine) nåthas(ascetic sages) who are seen as the offspring of prakåça — the essential Light; just as the Agnirasas are sons of the Flame, Agni (the Seer-Will). The nava nåthas also become ten when joined by the Adi Nåtha(the first great ascetic guru, Dattatreya.)1 Quotes: a) “The Agnirasas are at once the divine seers who assist in the cosmic and human workings of the Gods and their earthly representatives, the ancient fathers who first found the wisdom of which the Vedic hymns are a chant and memory and renewal in experience. They are also seers of the truth, finders and speakers of the word of the Truth and by the power of the Truth they win for us the wide world if Light and Immortality…”2 b) “The Agnirasas are waiting still, and always ready to chant the word, to rend the cavern, to find the lost herds, to recover the hidden Sun.”2 Refs: 1Info taken from: On The Veda —Sri Aurobindo. 2Sri Chakra —S. Narayanayan, p.68-9.
Agni‚†omaVar: Sense: ‘The Soma juice sacrifice;’ a Vedic and mantric fireritual generally lasting five days. From stoma—a song of praise or chant and agni, fire.
Agochari mudra Sense: ‘The gesture of invisibility.’ Yogic concentration on the tip of the nose often utilised together with antarkumbhaka (retention of the breath inside). Otherwise known as nasikagra drishti. Considered to effect the siddhi of invisibility.
Aghora Var: Synon: Aham, Sense: ‘Non-terrifying’— an epithet of the Omniscient One. Also regarded as the sense of ‘I’ (aham) or considered as para-vak (the All-transcending Word).Aghor is the mysterious esoteric science of healing and transmutation of matter, by mastery of the subtle forces of life (more subtle than prana). An adept of this path is known as an Aghori. To ordinary folk, ‘aghori babas’ are terrifying in themselves, but Aghoris fearlessly immerse themselves in the most disgusting or terrifying practices imaginable in order to transcend and transmute them; such as deifying Death and sitting astride corpses in cremation grounds as a form of meditation. Such adepts are few and far between. But those who have become adepts appear capable of extraordinary powers.
Bib: 1) Aghora I, II & III — Robert Svobodha (Rupa & Co. Delhi, 1994)
AgreSense: ‘In the beginning…’ — a word that usually begins a Cosmogonic text.
It is the locative of agra — ‘origin, top, or that which precedes.’
Ågya Chakra Var: aagya chakra, ajna chakra, agnyachakra, Sense: ‘The Centre of Command’ at the third eye centre, or Ajña chakra. These two terms Agya and Ajña appear interchangeable for some and are considered separate chakras by others. But the most current appellation and transliterated spelling is Ajña Chakra.
Aham Var: aham, Synon: Ayam, Atma, (YHWH or Jehova), Sense: ‘"I"— the first person’— as in the mahavakya, or great saying, Aham brahman — “I am Brahman." It is the I-AM-ness’— of the Omnipresence. The original name of the Absolute or the plenum, the whole, the endless infinite, in its recognition of Itself as “I” — as Beingness-Existence-Bliss. The Universal ‘I AM’ of the Self—or the Omniconsciousness. It is the ‘I’ of the Hebrew scriptural “I AM THAT I AM.” Jehova means ‘I AM.’ In everyday terms, aham (preferably uncapitalised) is also used as the little ‘I am’ of the embodied self — or human being regarded as bodied, together with a sense of ego; better defined as Ahaµkåra. Whereas Atma as a metaphysical principle relating to the essence of Being, is usually distinguished from ahaµkåra as a psychological principle.
Root: Ayam — ‘That which exists’; that which is Self-shining and Self-evident. A is the first letter of the Sanskrit alphabet and (in the early arrangements) ha was the last letter: therefore ‘aha’ includes everything from beginning to end—or from A to Z as we would say. Atma — the soul or Self of the universe, refers to the same thing.Theuncapitalised atma is best understood as the individual soul of each being (although unfortunately it is not always so differentiated in the texts, which creates not a little confusion). The subjective feeling of existing in the deeps of one’s being, even in pitch dark, without needing reference to anything else to confirm it, is known as Ahaø-sphura~a. The unbroken and continuous awareness of this sphura~a (feeling) is the natural state of the Self-realised being or jñåni. Associating ‘I’ with the body is calledahaø-v®itti. Quotes: a) “Bhagvan once explained the deep meaning of the word, aham. ‘Ah’ is the first syllable in the Sanskrit alphabet and ‘m’ the last latter. Thus the single word aham, symbolically encompasses existence in its entirety.” — Viswanatha Swami. 1
Other:a)Aham asmi means the same as the“I AM that I AM” of the Christian bible. b) Aham Brahmasmi — a mantric formula meaning ‘I am Brahman.’ Bib: Refs: 1 Drops from the Ocean—V. Ganesan (Self Pub. Private circulation only. Tiruvannamalai. 2006)
Ahambhavana Var: Aham-bhavana Synon: Aham-sp¨rti Sense: ‘The feeling ‘I AM’ (pure ‘I-amness’ or ‘Beingness’)—unrelated to body, name, social statuts, etc. As opposed to asmita—’I am this, that or the other.’ [cf. p. 13, YT Aug.83]
Ahaµkåra Var: aham-kåra, ahamkaara, ahankåra, (ahankaar) Synon: Anava (ego), aniruddha (egoism), chit-jada-granthi (knot of ego) Sense: ‘Ego-sense: the awareness of ‘I’ as a limited individual and “embodied” consciousness.’ Lit. ‘I-Maker’ — that faculty which makes possible the awareness of self-existence, or cognition of Being. The universal sense of ‘I-Amness’ in its deepest sense. It is not the awareness of being this or that (e.g., man, woman, father, mother, doctor, student, etc.,) but pure ‘beingness.’ Some Western psychologists conceive this as the sense of Universal Ego. Ahaµkåra in this pure sense is best capitalised to distinguish it from its lesser function in secular parlance as ahaµkåra — oregoic awareness, characterised by self-consciousness, self-conceit, selfishness, haughty pride and egocentricity. Kara is a suffix which, when compounded with a noun or a preposition, denotes ‘the doing of’ something, or ‘the practice of’ something. Thus ahaµkåra is the belief in oneself as the ‘doer of actions.’ Without kåra, the aham (or True ‘I’) shines minus the ego-sense. Ordinary ahaµkåra is that faculty which discriminates self from not-self, such as finger from fire: i.e., ‘my’ finger (regarded as self) and fire (not my self). Thus it protects the body and the personality from external and potentially destructive forces. Its function during the years of growth is to act as an intermediary ‘barrier reflex’ between the inner world and the outer world. In the first couple of years of life, a child does not have this faculty. It is in the state of manas (manah) or ‘mind-consciousness’ without any discriminatory faculty. Therefore is ready to put anything into its mouth. But by around its third year, it has developed ‘self-consciousness’ — the discriminatory ‘I-am-the-doer’ consciousness of ahaµkåra, and now it decides what it will and will not put in its mouth. The mental processes, by which the psychological function called ahaµkåra rulesthe body, are firstly, by its habit of assessing a situation that relates to self-comfort or self-preservation. It then reacts by releasing an immediate surge of psychic energy for the safety or comfort of the body through which it operates. Also, when desires that are not fulfilled, such as the expectation of food or sex, the ahaµkåra becomes wasteful of psychic energy by becoming wrathful or by creating wish-fulfilling daydreams and sleep-dreams for the imaginary gratification of such desires. This aspect of ahaµkåra’s functioning is still steeped in the belief of the reality of the world. Whereas the higher function of Ahaµkåra is to discriminate between the Real and the unreal, to overcome the unreality of self-gratificatory daydreams and to preserve thought processes from any imaginings which keep one from adhering to the consciousness of the Self. By constant adherence to the experience of Being, by awareness and intelligent reasoning, power and control over energy-draining egocentric thoughts is gained.
Psychologically, ahaµkåra is considered to have three forms of expression: 1) tamasika ahaµkåra — that is, egoism expressed through indolence and inertia -‘No, not me, I can’t be bothered.’ 2) rajasika ahaµkåra — dynamic egoism, expressed through energetic action in the world — the ‘me, me, me—first!’ evident in the nature of many sportsmen, actors and politicians and 3) sattvika ahaµkåra — ego expressed through the spiritual sense of self-interested goodness, in doing worthy actions and humanitarian work — as in evangelism (with its ‘holier than thou’ or ‘I know what’s best for you’ style of conceit). When referred to as chit-jada-granthi, the ego is known as ‘the knot between consciousness and the inert body’ which of itself knows nothing. ‘Aham-vritti’ means the ‘the sense of ‘I’ or the ‘I’-thought.’ Quotes: a) “The state of ahamkåra is developed out of manah after careful examination of the activities of manah. Manah is the primary process of thinking; ahamkåra is the secondary process which cannot be developed without maturity of the primary process. Ahamkåra accomplishes what manah is unable to do. Analysis of subjective and objective worlds is the working capacity of ahamkåra. Manah cannot separate the subjective world of the mind from the objective world of physical reality. Thus ahamkåra inaugurates the world of relativity, stimulates the power of reasoning, and elaborates perception, memory, thinking, action, and personality. The perceptual mechanism at the state of ahamkåra is developed to that state where one perceives the external and the internal environment with great care and precision. Ahaµkåra consists of effective thinking by which one is able to arrive at the truth.” 1 — Ramamurti Mishra M.D.
b) “In your investigation into the Source of aham-vritti, you take the essential Chit [Eternal Consciousness] aspect of the ego: and for this reason the inquiry must lead to the realisation of the pure consciousness of the Self.”1 c) “If you seek the ego, you will find that it does not exist. That is the way to destroy it.” —Sri Ramana Maharshi.2 Other: Bib: Refs: 1The Textbook of Yoga Psychology, Ramamurti S. Mishra M.D. (The Julian Press, Inc. N.Y.1963) 2 Maharshi’s Gospel, T. N.Venkataraman (Sri Ramanashramam Pub.)
Aham-sph¨ra~a Var: Aham-spoorana, Synon: Ahambhavana, Aham-spurti, Sahaja samadhi, Brahmaloka Sense: ‘The continuous sense of “I-ness” or “Am-ness” of the state of Self-Realisation, existing as a subtle pulsation in the deeps of the heart-centre of the being.’
Aham-sp¨rthi Var: Aham-spurti, Aham-spoorthi, Synon: Ahambhavana, aham-sphura~a Sense: ‘The continuous sense of “I-ness’” or “Am-ness” of Self-Realisation.’
Aham Svar¨pa Var: Aham swaroopa, ahamswaroop, Sense: ‘One’s true nature; one’s real form or essence’.
Quote: “The individual self is identical with the Supreme Self, and can attain to perfection by stability of meditation on the significance of the word Aham.” —Introduction to Para Trimshika.
Ahamukam Var: Sense: ‘Being turned towards the Self’— the mental condition in which there is complete withdrawal from sense objects (regarded as the dream of existence) and contentless Consciousness manifests itself, in which one experiences the Absolute (although strictly speaking, there is then no one left to experience).
Aha~ta Var: Ahanta Sense: ‘I-ness.’
AhataSense: ‘Struck sound’: that is, any sound produced by an instrument or voice, carried through the air by audible vibrations.
As opposed to anahata or ‘unstruck sound’ such as the fine and subtle ringing tone ofthe primordial sound of creation (heard interiorly by yogis) or the‘music of the spheres’ as heard by clair-audient Greek sages.
AhimsaVar: Ahimsaa, (ahinsa, ahinsaa), Synon: Sense: ‘Non-injury—either by word, thought or deed': the attitude of heart and mind in which one has no desire to harm any living (or non-embodied) being or creature, plant or environment, either by action, thought or speech. It is the total absence of ill-will at all times and in all circumstances. Root: Ahimsa consists of two words 'a'—not + hims (or han—‘to hurt’) killing or injury. Some derive the term himsa from simha—lion. The nature of a lion is to attack, to offend, or injure. Hence a-hi means ‘no offense’ or non-aggressivity in any form. Ahimsa is the first of the Yamas or injunctions for a spiritual aspirant, according to the sage Patanjali's system. It is spoken of in the Agni Purana and in thePadma Purana and declared to be the dharma (code) without equal.Followers of Vishnu the Preserver are supposed to strictly follow the code of ahimsa. Once, when the yogi Paramahansa Yogananda was sitting with his guru Sri Yukteswar, a fly alighted on him. He was about to swat it, raising his hand in annoyance, when he suddenly thought better of it. Sri Yukteswar told him that he might as well have carried the actionthrough, since he had already mentally killed the fly in the astral. Quotes: "Himsa is classified in three divisions: 1) Physical, by body and instruments, including war. 2) Vocal, by speaking against others, including psychological warfare. 3) Mental, by thinking against others. "Himsa is to act against, to speak against, or to think against oneself or others. To injure oneself or others in any form is himsa. It includes the use of narcotics and other substances injurious to body tissue. Abstention from all types of injury is called ahimsa. This term is used without adjective; it includes every type of injury because it is used in a broad sense... "Destruction and injury need planning. This planning is done by one's own mind. One cannot inflict injury on others without first injuring oneself by those ideas. By injurious thoughts one's mind is poisoned and its growth is blocked. Consequently various mentaland physical diseases ensue. Whether others are injured or not depends on their destiny, but the mind of a man who hasinjuriousthoughts is definitely injured and poisoned. This is an eternal psychological fact... A tremendous amount of psychic energy is misutilised by destructive forces against the physiogenic forces of the body. Consequently, physical and mental disorders follow. "…One cannot injure others without first injuring oneself because injury is the result of psychological planning. Vocal injury is moreserious than physical, and mental injury is the most serious. By physical injury one can destroy only physical forms. By vocal injury one can destroy both physical and mental forms. By mental injury one can destroy even the form of spirit. Consequently one will go to lower transmigrations." 1 Other: Bib: Refs: 1The Textbook of Yoga Psychology, Dr. Rammamurti S. Mishra. (Julian/Doubleday press, USA.) pp 204-5
Ahooti Var: Ahuti, ah¨ti Sense: ‘Offerings to the fire.’
Aikya Sense: ‘Identification.’
Aimavinigraha Sense: ‘Self‑restraint; mastery over the mind.’ The condition in which you are clear and deliberate in your thinking, without being misled by the vagaries of your own thoughts.
Aitareya Upani‚had This is a text from the Aitareya Åra~yaka section of the ¸ig-Veda. Although it is written in the form of a discussion between the guru and disciple, neither the name of the Seer-author, nor that of the disciple to whom he is speaking, is given here. For those unable to grasp the reality of spontaneous creation, the scripture offers to tell how the Absolute manifested the universe in a structured manner. It expresses how the Self within the individual cannot grasp the Supreme by any of the senses, yet is truly unable to experience anything but the Absolute.
Aja Sense: ‘Unborn’.Lit. ‘not born’— existing from all eternity; the name of the Uncreated Being. The name of prakriti--primordial nature, maya — or illusion, that from which emerged Brahma, Shiva, Vishnuand Kama.
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