Living with Śiva

Glossary

Śabda Kośaḥ
शब्दकोशः

nāḍī: नाडी “Conduit;” “river.” A nerve fiber or energy channel of the subtle (inner) bodies of man. It is said there are 72,000. These interconnect the chakras. The three main nāḍīs are named iḍā, piṅgalā and sushumṇā . —iḍā: Also known as chandra (“moon”) nāḍī, it is pink in color and flows downward, ending on the left side of the body. This current is feminine in nature and is the channel of physical-emotional energy. —piṅgaḷā: Also known as sūrya (“sun”) nāḍī, it is blue in color and flows upward, ending on the right side of the body. This current is masculine in nature and is the channel of intellectual-mental energy. —sushumṇā: The major nerve current which passes through the spinal column from the mūlādhāra chakra at the base to the sahasrāra at the crown of the head. It is the channel of kuṇḍalinī. Through yoga, the kuṇḍalinī energy lying dormant in the mūlādhāra is awakened and made to rise up this channel through each chakra to the sahasrāra chakra. See: chakra, kuṇḍalinī, rāja yoga.§

nāga: नाग “Snake,” often the cobra; symbol of the kuṇḍalinī coiled on the four petals of the mūlādhāra chakra. See: kuṇḍalinī, mūlādhāra chakra.§

nakshatra: नक्षत्र “Star cluster.” Central to astrological determinations, the nakshatras are 27 star-clusters, constellations arranged along the ecliptic, or path of the sun. An individual’s nakshatra, or birth star, is the constellation the moon was aligned with at the time of birth. See: jyotisha.§

Namaḥ Śivāya: नमः शिवाय “Adoration (homage) to Śiva.” The supreme mantra of Śaivism, known as the Pañchākshara, or “five syllables.” Na is the Lord’s veiling grace; Ma is the world; Śi is Śiva; Vā is His revealing grace; Ya is the soul. The syllables also represent the physical body: Na the legs, Ma the stomach, Śi the shoulders, Vā the mouth and Ya the eyes. Embodying the essence of Śaiva Siddhānta, it is found in the center of the central Veda (the Yajur). ¶In a second rendering, Na-Ma Śi-Vā-Ya corresponds to Śiva’s five actions, reflected in the symbolism of Lord Naṭarāja as follows. Na represents saṁhāra, destruction or dissolution, corresponding to the hand which which holds a blazing flame. Ma stands for His concealing grace, tirodhāna śakti, symbolized by Lord Naṭarāja’s planted foot. Vā indicates revealing grace, anugraha śakti, by which souls return to Him, reflected in the left front hand in the elephant trunk pose, gajahasta, pointing to His left foot, source of revealing grace. Śi stands for sṛishṭi, creation, and Śiva’s back right hand holding the drum. Ya stands for Śiva’s power of stithi, preservation and protection, shown in His hand gesturing abhaya, “fear not.” ¶Na-Ma Śi-Vā-Ya also stands for the five elements: Na as earth; Ma, water; Śi, fire; Vā, air; and Ya , ākāśa. See: mantra, japa.§

nāmakaraṇa: नामकरण “Name giving.” See: saṁskāras of childhood.§

namaskāra: नमस्कार “Reverent salutations.” Traditional Hindu verbal greeting and mudrā where the palms are joined together and held before the heart or raised to the level of the forehead. The mudrā is also called añjali. It is a devotional gesture made equally before a temple Deity, holy person, friend or even momentary acquaintance.§

namaste: नमस्ते “Reverent salutations to you.” A traditional verbal greeting. A form of namas, meaning “bowing, obeisance.” See: namaskāra.§

Nandi: नन्दि “The joyful.” A white bull with a black tail, the vāhana, or mount, of Lord Śiva, symbol of the powerful instinctive force tamed by Him. Nandi is the perfect devotee, the soul of man, kneeling humbly before God Śiva, ever concentrated on Him. The ideal and goal of the Śiva bhakta is to behold Śiva in all.§

Nandinatha, Maharishi: नन्दिनाथ महरिषि (ca 250 BCE) A synonym of Nandikeśvara. The first siddha satguru of the major stream of the Nandinātha Sampradāya, the Kailāsa Paramparā, recorded in Panini’s book of grammar as the teacher of ṛishis Patanjali, Vyaghrapada and Vasishtha. Among its representatives today is Satguru Sivaya Subramuniyaswami. See: Kailāsa Paramparā, Nātha Sampradāya.§

Nandinātha Sampradāya: नन्दिनाथसंप्रदाय See: Nātha Sampradāya.§

Naraka: नरक Abode of darkness. Literally, “pertaining to man.” The nether worlds. Equivalent to the Western term hell, a gross region of the Antarloka . Naraka is a congested, distressful area where demonic beings and young souls may sojourn until they resolve the darksome karmas they have created. Here beings suffer the consequences of their own misdeeds in previous lives. Naraka is understood as having seven regions, called tala, corresponding to the states of consciousness of the seven lower chakras. They are described as places of torment, pain, darkness, confusion and disease, but these are only temporary abodes for the evolving soul. Hinduism has no eternal hell. See: asura, hell .§

Naṭarāja: नटराज “King of Dance,” or “King of Dancers.” God as the Cosmic Dancer. Perhaps Hinduism’s richest and most eloquent symbol, Naṭarāja represents Śiva, the Primal Soul, Parameśvara, as the power, energy and life of all that exists. This is Śiva’s intricate state of Being in Manifestation. The dance of Śiva as Naṭeśa, Lord of Dancers, is the rhythmic movement of the entire cosmos. All that is, whether sentient or insentient, pulsates in His body, and He within it. Both male and female elements are depicted in this icon—as also shown in Ardhanārīśvara, the “half-female God,” symbol of the inseparable nature of Śiva-Śakti. See: Namaḥ Śivāya, Parāśakti Parameśvara, Parāśakti, Paraśiva.§

Natchintanai: நற்சிந்தனை The collected songs of Sage Yogaswami (1872-1964) of Jaffna, Sri Lanka, extolling the power of the satguru, worship of Lord Śiva, adherance to the path of dharma and striving for the attainment of Self Realization. See: Kailāsa Paramparā, Yogaswami.§

Nātha: नाथ “Master, lord; adept.” An ancient Himalayan tradition of Śaiva- yoga mysticism, whose first historically known exponent was Nandikesvara (ca 250 BCE). Nātha —Self-Realized adept—designates the extraordinary ascetic masters (or devotees) of this school. Through their practice of siddha yoga they have attained tremendous powers, siddhis, and are sometimes called siddha yogīs (accomplished or fully enlightened ones). The words of such beings penetrate deeply into the psyche of their devotees, causing mystical awakenings. Like all tantrics, Nāthas have refused to recognize caste distinctions in spiritual pursuits. Their satgurus initiate from the lowest to the highest, according to spiritual worthiness. Nātha also designates any follower of the Nātha tradition. The Nāthas are considered the source of haṭha as well as rāja yoga. See: Kailāsa Paramparā, Nātha Sampradāya.§

Nātha Sampradāya: नाथसंप्रदाय “Traditional doctrine of the masters.” Sampradāya means a living stream of tradition or theology. Nātha Sampradāya is a philosophical and yogic tradition of Śaivism whose origins are unknown. This oldest of Śaivite sampradāyas existing today consists of two major streams: the Nandinātha and the Ādinātha. The Nandinātha Sampradāya has had as exponents Maharishi Nandinatha and his disciples: Patanjali (author of the Yoga Sūtras) and Tirumular (author of Tirumantiram). Among its representatives today are the successive siddhars of the Kailāsa Paramparā. The Ādinātha lineage’s known exponents are Maharishi Adinatha, Matsyendranatha and Gorakshanatha, who founded a well-known order of yogīs. See: Kailāsa Paramparā , Nātha, Śaivism, sampradāya.§

Nayanar: நாயனார் “One who shows the way.” The 63 canonized Tamil saints of South India, as documented in the Periyapurāṇam by Sekkilar (ca 1140). All but a few were householders, honored as exemplars of radical devotion to Lord Śiva, though their biographies are perhaps historically inaccurate and the actions of some were violent, even heinous. Several contributed to the Śaiva Siddhānta scriptural compendium called Tirumurai.§

negative attachment: A fear, worry or doubt about the future or a lingering regret about the past that keeps one from “flowing with the river of life,” living fully in the moment as an independent, spiritual being, facing each experience in the light of understanding.§

Nehru, Jawaharlal: A major political influence in India’s movement for independence, Nehru ( 1889-1964) was born in Allahabad, educated at Harvard. With Mahatma Gandhi he helped negotiate India’s freedom from Britain. After the formation of Pakistan in August, 1947, he became Prime Minister of India.§

neo: A prefix meaning new and different; modified.§

neo-Indian religion: Navabhārata Dharma. A modern form of liberal Hinduism that carries forward basic Hindu cultural values—such as dress, diet and the arts—while allowing religious values to subside. It emerged after the British Rāj, when India declared itself an independent, secular state. It was cultivated by the Macaulay education system, implanted in India by the British, which aggressively undermined Hindu thought and belief. Neo-Indian religion encourages Hindus to follow any combination of theological, scriptural, sādhana and worship patterns, regardless of sectarian or religious origin. Extending out of and beyond the Smārta system of worshiping the Gods of each major sect, it incorporates holy icons from all religions, including Jesus, Mother Mary and Buddha. Many Navabhāratis choose to not call themselves Hindus but to declare themselves members of all the world’s religions. See: Smārtism.§

nerves: Cordlike bundles of fibers made up of neurons through which impulses pass between the brain, central nervous system and other parts of the body. Here also names the fibrous network of inner bodies.§

nervous system: The system of the brain, spinal cord, nerves, ganglia and parts of the receptor and effector organs that regulates the body’s responses to internal and external stimuli.§

New Age: According to Webster’s New World Dictionary: “Of or pertaining to a cultural movement popular in the 1980s [and ’ 90s ] characterized by a concern with spiritual consciousness, and variously combining belief in reincarnation and astrology with such practices as meditation, vegetarianism and holistic medicine.”§

Nightingale, Florence: English hospital administrator ( 1820-1910) born in Florence, Italy, was influential in modernizing training for nursing. In 1854 during the Crimean War she organized a new type of hospital unit, introducing sanitary reforms, and securing necessary supplies. In 1907 she became the first woman to receive the British Order of Merit.§

Nirguṇa Brahman: निर्गुणब्रह्मन् “God without qualities.” See: Brahman .§

nirvāṇa sādhaka : निर्वण साधक Title for a senior sādhaka in Saiva Siddhanta Church who has followed the pattern of wearing white throughout monastic life and not entering the auxiliary training of the natyam. Nirvāna sādhakas may qualify for holy orders of sannyāsa after age 72.§

nirvāṇī and upadeśī: निर्वणि उपदेशी Nirvāṇī means “extinguished one,” and upadeśī means “teacher.” In general, nirvāṇi refers to a liberated soul, or to a certain class of monk. Upadeśī refers to a teacher, generally a renunciate. In The Master Course, these two terms have special meaning, similar to the Buddhist arhat and bodhisattva, naming the two earthly modes of the realized, liberated soul. After full illumination, the jīvanmukta has the choice to return to the world to help others along the path. This is the way of the upadeśī (or bodhisattva), exemplified by the benevolent satguru who leads seekers to the goal of God Realization. He may found and direct institutions and monastic lineages. The nirvāṇī (or arhat) abides at the pinnacle of consciousness, shunning all worldly involvement. He is typified by the silent ascetic, the reclusive sage. See: satguru, viśvagrāsa.§

nirvikalpa samādhi: निर्विकल्पसमाधि “Undifferentiated trance, enstasy (samādhi) without form or seed.” The realization of the Self, Paraśiva, a state of oneness beyond all change or diversity; beyond time, form and space. The prefix vi- connotes “change, differentiation.” Kalpa means “order, arrangement; a period of time.” Thus vikalpa means “diversity, thought; difference of perception, distinction.” Nir means “without.” See: rāja yoga, samādhi, Self Realization.§

niyama: नियम “Restraint.” See: yama-niyama.§

nondualism: “Not two-ness.” Monistic philosophy. See: advaita, monism, monistic theism, Vedānta .§

nonsectarian: Not limited to or associated with a particular religious denomination.

§

observation: The act of being aware, recording or noting things.§

occult: Hidden, or kept secret; revealed only after initiation. See: mysticism.§

occultism: The study of, and attempted control over, the supernatural.§

odic: Spiritually magnetic—of or pertaining to consciousness within aśuddha māyā, the realm of the physical and lower astral planes. Odic force in its rareified state is prakṛiti, the primary gross energy of nature, manifesting in the three guṇas: sattva, rajas and tamas. All matter, earth, air, fire and water, as well as thought, are odic force. It is the force of attraction and repulsion between people, people and their things, and manifests as masculine (aggressive) and feminine (passive), arising from the piṅgalā and iḍā currents. These two currents (nāḍī) are found within the spine of the subtle body. Odic force is a magnetic, sticky, binding substance that people seek to develop when they want to bind themselves together, such as in partnerships, marriage, guru-śishya relationships and friendships. It, of itself, is stagnant and unflowing. Odic energy is the combined emanation of the prāṇamaya and annamaya kośas. See: actinic, kośa, subtle body.§

officiate: Performing duties and responsibilities of an officer or priest.§

oils, degraded: Describes oils that have been overused or overheated in the cooking process to the point of toxicity, such as in deep-frying, or that are exceedingly high in saturated fat or cholesterol, or that have been found to be unhealthy to use in cooking. The unhealthiest oils include coconut oil, cottonseed oil, rapeseed (canola) oil, palm oil, corn oil, peanut oil and all hydrogenated oils, as well as others. The most healthy cooking oils are ghee (clarified butter), olive oil and sesame oil. Olive oil and sesame oil are also nutritious in salads and other raw dishes. Flaxseed oil also has many health advantages, but it should never be heated.§

ojas: ओजस् “Vigor, force, strength, vitality.” In āyurveda, the underlying life-sap or fluid-essence of the dhatus, the seven tissue systems of the body—plasma, blood, muscle, fat, bone, nerves and reproductive tissue. Ojas pervades every part of the body and underlies all physical capacities. It is not a physical substance, but exists on a subtle level. Ojas is depleted by excessive sex, drugs, talking, loud music, emotional burnout and insufficient rest. Signs of diminished ojas are fear, worry, sensory organ pain, poor complexion, cheerlessness, harshness, emaciation, immune system disorders and easily contracting of diseases (all the symptoms of the modern disease AIDS). Conservation of the vital sexual fluids increases the store of ojas, strengthens the immune system and enhances health and the quality of one’s consciousness. See: āyurveda, tejas, transmutation.§

olai: ஓலை “Leaf.” An ancient form of Indian books used in India, made of strips of fronds from the palmyra (tṛiṇḍruma) and talipot (tālapatra, “fan-leaf”) palms. Prepared birch bark (bhūrja pattra) was the medium in the North. The pages were loosely tied, with cord passed between one or two holes and usually bound between wooden covers. Ink made from lampblack or charcoal was applied with a reed pen. Or, more commonly in the South, the letters were scribed with a stylus, then rubbed with powdered lampblack. These books average about 2 inches high and 8 inches wide and up to 11 or 12 inches thick, wound with string and generally protected in colored cloth.§

old soul: One who has reincarnated many times, experienced much and is therefore further along the path. Old souls may be recognized by their qualities of compassion, self-effacement and wisdom. See: evolution of the soul, soul.§

Om: ओम् “Yes, verily.” The most sacred mantra of Hinduism. An alternate transliteration of Aum. See: Aum.§

omnipotent: All-powerful. Able to do anything.§

omnipresent: Present everywhere and in all things.§

omniscient: Possessing infinite knowledge, all-knowing.§

oneness: Quality or state of being one. Unity, identity, especially in spite of appearances to the contrary—e.g., the oneness of soul and God. See: monism.§

opinionated knowledge: A faculty of memory stored in the memory gridwork of the subconscious mind which provides a platform for the intellect, developing an ego. Knowledge gained through the study, hearing and quoting of opinions of others. Looking at the world through the eyes of others.§

ordain (ordination): To confer the duties and responsibilities, authority and spiritual power of a religious office, such as priest, minister or satguru, through religious ceremony or mystical initiation. See: dīkshā.§

orthodox: “Of right (correct) opinion.” Conforming to established doctrines or beliefs. Opposite of heterodox, “different opinion.”

§

pāda: पाद “The foot” (of men and animals); quarter-part, section; stage; path. Names the major sections of the Āgamic texts and the corresponding stages of practice and unfoldment on the path to moksha, liberation . According to Śaiva Siddhānta, there are four pādas, which are successive and cumulative; i.e. in accomplishing each one the soul prepares itself for the next. (In Tamil, Śaiva Siddhānta is also known as Nalu-pāda, “four-stage,” Śaivam). —charyā pāda ( or mārga): “Good conduct stage.” The first stage where one learns to live righteously, serve selflessly, performing karma yoga. It is also known as dāsa mārga, “servitor’s path,” a time when the aspirant relates to God as a servant to a master. Traditional acts of charyā include cleaning the temple, lighting lamps and collecting flowers for worship. Worship at this stage is mostly external. —kriyā pāda ( or mārga): “Religious action; worship stage.” Stage of bhakti yoga, of cultivating devotion through performing pūjā and regular daily sādhana. It is also known as the satputra mārga, “true son’s way,” as the soul now relates to God as a son to his father. A central practice of the kriyā pāda is performing daily pūjā. —yoga pāda ( or mārga): Having matured in the charyā and kriyā pādas, the soul now turns to internalized worship and rāja yoga under the guidance of a satguru. It is a time of sādhana and serious striving when realization of the Self is the goal. It is the sakhā mārga, “way of the friend,” for now God is looked upon as an intimate friend. —jñāna pāda ( or mārga): “Stage of wisdom.” Once the soul has attained Realization, it is henceforth a wise one who lives out the life of the body, shedding blessings on mankind. This stage is also called the San Mārga, “true path,” on which God is our dearest beloved. The Tirumantiram describes the fulfillment of each stage as follows. In charyā, the soul forges a kindred tie in “God’s world” (sālokya). In kriyā it attains “nearness” (sāmīpya) to Him. In yoga it attains “likeness” (sārūpya) with Him. In jñāna the soul enjoys the ultimate bliss of identity (sāyujya) with Śiva .§

padmāsana: पद्मासन “Lotus posture.” The most famous haṭha yoga āsana, the optimum pose for sustained meditation. The legs are crossed, the soles of the feet upward, resembling a lotus flower. Sitting in this pose balances and quiets the intellectual-emotional energies. See: lotus pose, rāja yoga, yoga.§

pagan: The pre-Christian religion of Europe, akin to shamanism and other of the world’s indigenous faiths, which have survived to this day despite organized persecution. Pagans are gradually surfacing again, and have acknowledged a kinship with Hinduism. The term pagan is used negatively by Semitic faiths to indicate a follower of another religion, or of no religion. See: mysticism, shamanism.§

pañcha nitya karma(s): पञ्चनित्यकर्म “Five constant duties.” A traditional regimen of religious practice for Hindus: 1) dharma (virtuous living), 2) upāsanā (worship), 3) utsava (holy days), 4) tīrthayātrā (pilgrimage) and 5) saṁskāras (sacraments.) See: dharma, pilgrimage, saṁskāra.§

Pañchākshara Mantra: पञ्चाक्षरमन्त्र “Five-lettered chant.” Śaivism’s most sacred mantra. See: Namaḥ Śivāya.§

pañchāṅga: पञ्चांग “Five limbs, or parts.” (Tamil: pañchāṅgam) The name of the traditional Hindu almanac, so named because of its five basic elements— tithi, nakshatra, kāraṇa, yoga and vara (or vasara). It provides information about unseen astrological factors, which influence the subtle environment. Pañchāṅgams are used to determine the optimum times for all activities. See: jyotisha, lunar calendar.§

paṇḍara: पण्डर An informal order of independent priests, often self-taught and self-appointed, who emerge within a community to perform pūjās at a sacred tree, a simple shrine or a temple.§

pandit (paṇḍita): पण्डित A Hindu religious scholar or theologian, a man well versed in philosophy, liturgy, religious law and sacred science.§

pantheon: All the Gods of a religion together.§

pāpa: पाप “Wickedness; sin, crime.” 1) Bad or evil. 2) Wrongful action. 3) Demerit earned through wrongdoing. Pāpa includes all forms of wrongdoing, from the simplest infraction to the most heinous crime, such as premeditated murder. Each act of pāpa carries its karmic consequence, karmaphala, “fruit of action,” for which scriptures delineate specific penance for expiation. Pāpa is the opposite of puṇya (merit, virtue) . See: evil, karma, penance, puṇya, sin.§

Parabrahman: परब्रह्मन् “Supreme (or transcendent) God.” A synonym for Nirguṇa Brahman, Absolute Reality, beyond time, form and space. Same as Paraśiva. See: Brahman, Paraśiva.§

paramaguru: परमगुरु “Grand preceptor.” The guru of a disciple’s guru .§

Paramātman: परमात्मन् “Supreme Self,” or “transcendent soul.” Paraśiva, Absolute Reality, the one transcendent Self of every soul. Contrasted with ātman, which includes all three aspects of the soul: Paraśiva, Parāśakti and ānandamaya kośa. See: ātman, kośa, soul.§

Parameśvara: परमेश्वर “Supreme Lord or Ruler.” God Śiva's third perfection, Supreme Mahādeva, Śiva-Śakti, mother of the universe. In this perfection as Personal, father-mother God, Śiva is a person—who has a body, with head, arms and legs, etc.—who acts, wills, blesses, gives darśana, guides, creates, preserves, reabsorbs, obscures and enlightens. In Truth, it is Śiva-Śakti who does all. The term Primal Soul, Paramapurusha, designates Parameśvara as the original, uncreated soul, the creator of all other souls. Parameśvara has many other names and epithets, including those denoting the five divine actions: Sadāśiva, the revealer; Maheśvara , the obscurer; Brahmā, the creator ; Vishṇu the preserver; and Rudra the destroyer. See: Naṭarāja.§

paramparā: परंपरा “Uninterrupted succession.” A lineage. See: guru paramparā.§

parārtha pūjā: परार्थपूजा “Public liturgy and worship.” See: pūjā.§

Parāśakti: पराशक्ति “Supreme power; primal energy.” God Śiva’s second perfection, which is impersonal, immanent, and with form—the all-pervasive Pure Consciousness and Primal Substance of all that exists. There are many other descriptive names for Parāśakti—Satchidānanda (“existence-consciousness-bliss”), light, silence, divine mind, superconsciousness and more. Parāśakti can be experienced by the diligent yogī or meditator as a merging in, or identification with, the underlying oneness flowing through all form. The experience is called savikalpa samādhi. See: rāja yoga, Śakti, Satchidānanda .§

Paraśiva: परशिव “Transcendent Śiva.” The Self God, Śiva's first perfection, Absolute Reality. God Śiva as That which is beyond the grasp of consciousness, transcends time, form and space and defies description. To merge with Him in mystic union is the goal of all incarnated souls, the reason for their living on this planet, and the deepest meaning of their experiences. Attainment of this is called Self Realization or nirvikalpa samādhi. See: samādhi , Śiva.§

pāśa: पाश “Tether; noose.” (Tamil: pāśam) The whole of existence, manifest and unmanifest. That which binds or limits the soul and keeps it (for a time) from manifesting its full potential. Pāśa consists of the soul’s three-fold bondage of āṇava, karma and māyā. See: liberation, mala, Pati-paśu-pāśa.§

pāśa-jñānam: பாசஞானம் “Knowledge of the world.” That which is sought for by the soul in the first stage of the sakala avasthai, known as irul. See: irul, sakala avasthā.§

paśu: पशु “Cow, cattle, kine; fettered individual.” Refers to animals or beasts, including man. In philosophy, the soul. Śiva as Lord of Creatures is called Paśupati. See: pāśa, Pati-paśu-pāśa.§

paśu-jñānam: பசுஞானம் “Soul-knowledge.” The object of seeking in the second stage of the sakala avasthai, called marul. See: marul, sakala avasthā.§

pātāla chakra: पाताल चक्र “Fallen” or “sinful region.” The seventh chakra below the mūlādhāra, centered in the soles of the feet. Corresponds to the seventh and lowest astral netherworld beneath the earth’s surface, called Kākola (“black poison”) or Pātāla. This is the realm in which misguided souls indulge in destruction for the sake of destruction, of torture, and of murder for the sake of murder. Pātāla also names the netherworld in general, and is a synonym for Naraka. See: chakra, loka, Naraka .§

Patanjali: पतञ्जलि A Śaivite Nātha siddha (ca 200 BCE) who codified the ancient yoga philosophy which outlines the path to enlightenment through purification, control and transcendence of the mind. One of the six classical philosophical systems (darśanas) of Hinduism, known as Yoga Darśana. His great work, the Yoga Sūtras, comprises some 200 aphorisms delineating ashṭāṅga (eight-limbed) , rāja (kingly) or siddha (perfection) yoga. Still today it is the foremost text on meditative yoga . Different from the namesake grammarian. See: rāja yoga, yoga .§

Pati: पति “Master; lord; owner.” An appellation of God Śiva indicating His commanding relationship with souls as caring ruler and helpful guide. In Śaiva Siddhānta the title is part of the analogy of cowherd (pati), cows (paśu, souls) and the tether (pāśa—āṇava, karma and māyā) by which cows are tied. See: Pati-paśu-pāśa, Śiva.§

Pati-jñānam: பதிஞானம் “Knowledge of God,” sought for by the soul in the third stage of the sakala avasthai, called arul. See: arul, sakala avasthā, śaktinipāta.§

Pati-paśu-pāśa: पति पशु पाश Literally: “Master, cow and tether.” These are the three primary elements (padārtha, or tattvatrayī) of Śaiva Siddhānta philosophy: God, soul and world—Divinity, man and cosmos—seen as a mystically and intricately interrelated unity. Pati is God, envisioned as a cowherd. Paśu is the soul, envisioned as a cow. Pāśa is the all-important force or fetter by which God brings souls along the path to Truth. The various schools of Hinduism define the rapport among the three in varying ways. For pluralistic Śaiva Siddhāntins they are three beginningless verities, self-existent, eternal entities. For monistic Śaiva Siddhāntins, paśu and pāśa are the emanational creation of Pati, Lord Śiva, and He alone is eternal reality. See: pāśa, Śaiva Siddhānta, soul.§

payasam: பாயாசம் A cooked, milk-based, pudding dessert often served at special festive occasions, generally made from tapioca or rice.§

penance: Prāyaśchitta. Atonement, expiation. An act of devotion (bhakti), austerity (tapas) or discipline (sukṛitya) undertaken to soften or nullify the anticipated reaction of a past action. Penance is uncomfortable karma inflicted upon oneself to mitigate one’s karmic burden caused by wrongful actions (kukarma). It includes such acts as prostrating 108 times, fasting, self-denial, or carrying kavadi (public penance), as well as more extreme austerities, or tapas. Penance is often suggested by spiritual leaders and elders. Penitence or repentance, suffering regret for misdeeds, is called anutāpa, meaning “to heat.” —bāla tāḍayati prāyaśchitta: “Child-beating penance,” performed to mitigate the pāpa, sometimes called sin, accrued by having beaten a child. FFirst, the adult counts the number of slaps or hits—with cane, stick, strap, hand, or fist—that he (or she) administered to children in the past. Then he meditates on the extent of harm he caused and in what ways. He lets the reality of this live with him for a week or two. (He may, at first, deny it, rationalize it, explain it away to himself, tell himself that there are a dozen reasons why striking a child was necessary, useful, customary and therefore acceptable. But all is Śiva, and no violence toward another human being, let alone our own flesh and blood, is acceptable.) Once acceptance is complete, while looking into a large mirror, he administers upon his own body five hits for each one he gave to a child, with hand, cane, belt, etc., in the exact area of the body where the hurt was felt by the child. This may take time, and it should be painful. Thus, looking in the mirror, he slaps himself five times for every slap he gave each child, pinches himself five times for every pinch given, etc. ¶After this phase of the prāyaśchitta has been completed and the abuser feels much relieved of the heavy karmas, the abuser must 1) apologize to all the children he has abused and assure them that he will no longer ever use corporal punishment, but instead use positive discipline. 2) Then he assures the children under his influence that he will protect them from such brutality at home and in school. 3) Next, he writes to his satguru or other mentor about his penance, indicating if the guilt has passed and inner peace has returned. He includes a handwritten pledge, vrata, stating: a) that he will never inflict such abuse ever again; and b) that he will notify the school that children must be treated with respect and kindness and receive no beating of any kind, and that any misbehavior by children under his care should be reported to him by teachers so that appropriate discipline can be administered at home. 4) Once the mentor responds, the penance is complete. —pushpa prāyaśchitta: “Flower penance.” Those who have been physically abused are as much in need of penance to mitigate the experience as are those who abused them. Each person—child or adult—who has been beaten at any time, no matter how long ago, is enjoined to put up in the shrine room a picture of the person or persons by whom they were beaten, be it a father, mother or teacher. Then, every day for thirty-one days, he or she places a flower in front of each picture and, while doing so, sincerely forgiving the person in heart and mind. If no picture is available then some symbol or possession can be substituted, or even a paper with the name written on it. —krodha prāyaśchitta: “Anger penance.” Anger arises from the second chakra below the mūlādhāra, the vitala chakra, and when that force center begins to vibrate, it vibrates in many different ways, spinning counterclockwise, causing disturbance to the natural śānti that otherwise prevails. Below are the some of the various faces of anger that the vitala chakra gives rise to. For each, a monetary sum is paid to compensate, as a form of penance, for allowing oneself to sink into this hurtful, unwholesome state of mind. Angry emotions that are suppressed: us$.10. Raising one’s voice to emphasize a point: $.25. Pouting and turning the head away: $.50. Saying unkind things, unnecessary snide remarks: $.75. Sharp comments uttered in a raspy voice: $1.00. Long, brooding silences (an expression of anger that appears peaceful but is a way of cutting a person out of one’s life): $2.00. (Mental arguments happen during those silences, deafening silences, loud deafening silences, during which thought swirls around how to retaliate or refute the other person’s point.) A deeply cutting remark or hurtful insinuation or criticism of a personal nature: $2.50. A long, angry dissertation as to how others are totally wrong and how matters cannot continue in this way any longer: $4.00. An angry rage in which the aura turns black-red, or a jealous outburst in which one emphasizes, “I am in command. You are the serfs. You obey me, because you fear me.” Or “You are wrong, and I don’t like you. You did something terrible, unforgivable, stupid...(and such hateful things)” $5.00. For the wealthy, each of these amounts can be doubled; for the very wealthy, quadrupled. A jar labeled “Krodha Prāyaśchitta” is established in the shrine room to receive the payments. The sum collected is sent to a charity on the first Sunday of each month. See: evil, kavadi, pāpa, prāyaśchitta, sin, tapas.§

perfections: Qualities, aspects, nature or dimensions that are perfect. God Śiva’s three perfections are Paraśiva (Absolute Reality), Parāśakti (Pure Consciousness) and Parameśvara (Primal Soul). Though spoken of as three-fold for the sake of understanding, God Śiva ever remains a one transcendent-immanent Being. See: Parameśvara, Parāśakti, Paraśiva, Śiva .§

perplexity: Puzzlement; the state of being confused, uncertain, befuddled.§

pilgrimage: Tīrthayātrā, one of the five sacred duties (pañcha nitya karmas) of the Hindu, is to journey periodically to one of the innumerable holy spots in India or other countries. Preceded by fasting and continence, it is a time of austerity and purification, when all worldly concerns are set aside and God becomes one’s singular focus. Streams of devout pilgrims are received daily at the many ancient holy sites (tīrthas) in India, and tens of thousands at festival times. See: pañcha nitya karma.§

piṅgalā nāḍī: पिंगला नाडी “Tawny channel.” The masculine psychic current flowing along the spine. See: kuṇḍalinī, nāḍī, rāja yoga.§

plexus: A structure consisting of interwoven parts; a network. Especially of nerves, blood vessels, or lymphatic nodes.§

Plotinus: (205-270 CE) Egyptian-born Greek philosopher who founded Neo-Platonism, a revival of Platonism, in the Roman Empire. He taught ahiṁsā, vegetarianism, karma, reincarnation and belief in an immanent and transcendent Supreme Being.§

pluralism (pluralistic): Any doctrine that holds existence to be composed of three or more distinct and irreducible components, such as God, souls and world. See: dvaita-advaita.§

polarize: To turn, grow, think, feel in a certain way as a result of attraction or repulsion. In The Master Course, often to consciously align individual spiritual forces with the higher cosmic forces, also to attract and sustain the presence of divine beings.§

Polynesian: Referring a group of islands in the Pacific, east of Australia and the Philippines, or to its peoples, languages or cultures.§

pornography: Pictures, writings, movies or other media that present sexual matters in a manner intended to incite lust.§

positive discipline: A system of raising children with love, respect and dignity, as a compassionate alternative to traditional punitive methods. Based on the books by author Jane Nelsen ED.D., it offers practical guidelines for parents and teachers to help children develop self-discipline, responsibility through firm but kindly guidance and mutual respect.§

potluck: Whatever is available, with little or no choice.§

pradosha: प्रदोष The auspicious 3 -hour period, 1½ hours before and after sunset. Pradosha especially refers to this period on the 13 th (trayodaśī) tithi of each fortnight, an optimum time of the month for meditation. Its observance, prepared for by fasting, is called pradosha vrata. See: fast, tithi.§

prāṇa: प्राण Vital energy or life principle. Literally, “vital air,” from the root praṇ, “to breathe.” The interrelated odic and actinic forces. The sum total of all energy and forces. Prāṇa in the human body moves in the prāṇamaya kośa as five primary life currents known as vāyus, “vital airs or winds.” These are prāṇa (outgoing breath), apāṇa (incoming breath), vyāṇa (retained breath), udāṇa (ascending breath) and samāṇa (equalizing breath). Each governs crucial bodily functions, and all bodily energies are modifications of these. Usually prāṇa refers to the life principle, but sometimes denotes energy, power or the animating force of the cosmos, the sum total of all energy and forces.§

prāṇa chakravāla: प्राणचक्रवाल “Energized circle or assembly.” See: chakravāla.§

Praṇava: प्रणव “Humming.” The mantra Aum, denoting God as the Primal Sound. It can be heard as the sound of one’s own nerve system, like the sound of an electrical transformer or a swarm of bees. The meditator is taught to inwardly transform this sound into the inner light which lights the thoughts, and bask in this blissful consciousness. Praṇava is also known as the sound of the nādanāḍī śakti. See: Aum.§

prāṇāyāma: प्राणायाम “Breath control.” See: rāja yoga.§

prāṇic body: The subtle, life-giving sheath called prāṇamaya kośa. See: kośa.§

prārabdha karma: प्रारब्धकर्म “Action that has been unleashed or aroused.” See: karma .§

prasāda: प्रसाद “Clarity, brightness; grace.” 1) The virtue of serenity and graciousness. 2) Food offered to the Deity or the guru, or the blessed remnants of such food. 3) Any propitiatory offering. See: sacrament.§

prāyaśchitta: प्रायश्चित्त “Predominant thought or aim.” Penance. Acts of atonement. See: penance.§

prāyopaveśa: प्रायोपवेश “Resolving to die through fasting.” Self-willed death by fasting. See: suicide.§

precept: A commandment meant as a rule of action or conduct.§

preceptor: Highly respected teacher and head of a spiritual order and clan; the equivalent of the word satguru.§

Pretaloka:  प्रेतलोक “World of the departed.” The realm of the earth-bound souls. This lower region of Bhuvarloka is an astral duplicate of the physical world. See: loka.§

Primal Soul: The uncreated, original, perfect soul—Śiva Parameśvara—who emanates from Himself the inner and outer universes and an infinite plurality of individual souls whose essence is identical with His essence. God in His personal aspect as Lord and Creator, depicted in many forms: Naṭarāja by Śaivites, Vishṇu by Vaishṇavites, Devī by Śāktas. See: Naṭarāja, Parameśvara .§

Primal Substance: The fundamental energy and rarified form from which the manifest world in its infinite diversity is derived. See: Parāśakti.§

processed sugar: See: sugar, processed.§

procrastination: Postponing or needless delaying.§

promiscuity: Engaging in sex indiscriminantly or with many partners. Not confining one’s sexual relationship to one person.§

prostitute: A person who solicits and accepts payment for sexual acts.§

prostrate: Lying face down, as in submission or adoration. See: prostration.§

prostration: praṇāma: प्रणाम “Obeisance; bowing down.” Reverent salutation in which the head or body is bowed. —ashṭāṅga praṇāma: “Eight-limbed obeisance.” The full body form for men, in which the hands, chest, forehead, knees and feet touch the ground. (Same as śashṭāṇga praṇāma.) —pañchāṅga praṇāma: “Five-limbed obeisance.” The woman’s form of prostration, in which the hands, head and legs touch the ground (with the ankles crossed, right over the left). A more exacting term for prostration is praṇipāta, “falling down in obeisance.” See: bhakti, namaskāra.§

protocol (cultural): A code of correct conduct for any procedure. A code of correct etiquette and cultured behavior among the members of a particular ethnic, religious or social group, often unwritten and passed on by example from generation to generation. For instance, there is a protocol for properly and humbly approaching a guru, swāmī or other holy person. Likewise, there is a protocol for respectfully receiving an important foreign diplomat.§

pseudo: A prefix meaning false, sham, pretended.§

psyche: The soul.§

psychiatrist: A medical specialist who treats mental and emotional disorders.§

psychic: “Of the psyche or soul.” Sensitive to spiritual processes and energies. Inwardly or intuitively aware of nonphysical realities; able to use powers such as clairvoyance, clairaudience and precognition. Nonphysical, subtle; pertaining to the deeper aspects of man. See: mysticism, odic.§

psychic entanglements: See: psychic tubes.§

psychic tubes: Channels of astral matter which connect a man and woman who have had sexual intercourse. Such connections persist for a 12-year period, though they are greatly diminished after 6 years. Psychic tubes also persist between child and mother up until age 24. Through the process of brahmacharya all such connections are gradually dissolved and a new connection established with the guru. See: brahmacharya.§

psychoanalyze: To interpret mental and emotional processes as results of unconscious impulses, repressed experiences and conflicts, etc.§

psychologist: A person schooled in understanding of mental and emotional processes and behavior and treating disorders according to one or another of the various modern theories of human behavior.§

psychology: The intellectual study of mental processes and behavior. The emotional and behavioral characteristics of an individual, or an activity.§

psychometry: The ability of one’s nervous system or psychic faculty to register and interpret vibrations from objects.§

puberty: The stage of adolescence at which one becomes physiologically capable of sexual reproduction.§

pūjā: पूजा “Worship, adoration.” An Āgamic rite of worship performed in the home, temple or shrine, to the mūrti , śrī pādukā, or other consecrated object, or to a person, such as the satguru. Its inner purpose is to purify the atmosphere around the object worshiped, establish a connection with the inner worlds and invoke the presence of God, Gods or one’s guru .§

pujārī: पुजारी “Worshiper.” A general term for Hindu temple priests, as well as anyone performing pūjā . Pujārī (sometimes pūjārī) is the Hindi form of the Sanskrit pūjaka; pūsārī in Tamil . Archaka is another term for the officiant priest used in the southern tradition. Purohita is a Smārta brāhmin priest who specializes in domestic rites. See: pūjā.§

punarjanma: पुनर्जन्म “Reincarnation.” From punaḥ, “again and again,” and janma, “taking birth.” See: reincarnation.§

punjabi: A woman’s outfit of India, a term derived from Punjab, a northern state in India. In current form it is a modest pant suit for women with a kurta upper garment with a widened bottom designed to sit on.§

puṇya: पुण्य “Holy; virtuous; auspicious.” 1) Good or righteous. 2) Meritorious action. 3) Merit earned through right thought, word and action. Puṇya includes all forms of doing good, from the simplest helpful deed to a lifetime of conscientious beneficence. Each act of puṇya carries its karmic consequence, karmaphala, “fruit of action” — the positive reward of actions, words and deeds that are in keeping with dharma. (Opposite of pāpa.) See: karma, pāpa, penance.§

Pure Consciousness: See: mind (universal), Parāśakti, Satchidānanda.§

purity-impurity: Śaucha-aśaucha. Purity and its opposite, pollution, are a fundamental part of Hindu culture. While they refer to physical cleanliness, their more important meanings extend to social, ceremonial, mental, emotional, psychic and spiritual contamination. Freedom from all forms of contamination is a key to Hindu spirituality, and is one of the yamas. Physical purity requires a clean and well-ordered environment, yogic purging of the internal organs and frequent cleansing with water. Mental purity derives from meditation, right living and right thinking. Emotional purity depends on control of the mind, clearing the subconscious and keeping good company. Spiritual purity is achieved through following the yamas and niyamas, study of the Vedas and other scriptures, pilgrimage, meditation, jāpa, tapas and ahiṁsā. See: dharma, pāpa, penance, puṇya, yama-niyama.§

purusha: पुरुष “The spirit that dwells in the body/in the universe.” Person; spirit; man. Metaphysically, the soul, neither male nor female. Also used in Yoga and Sāṅkhya for the transcendent Self. A synonym for ātman. Purusha can also refer to the Supreme Being or Soul, as it often does in the Upanishads.§

purusha dharma: पुरुषधर्म “A man’s code of duty and conduct.” See: dharma .

§

Radhakrishnan, Dr. S. (Rādhākṛishṇan): राधाकृष्णन् (1888-1975) President of India from 1962 to 1967, a scholar, philosopher, prolific writer, compelling speaker and effective spokesman of Hinduism. Along with Vivekānanda, Tagore, Aurobindo and others, he helped stimulate the current Hindu revival by making Hinduism better known and appreciated at home and abroad, especially in the intellectual world. He was a foremost proponent of panentheism.§

rāja yoga: राजयोग “King of yogas .” Also known as ashṭāṅga yoga, “eight-limbed yoga .” The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, in the Yoga Sūtras of Patañjali. The eight limbs are: 1) —yama: “Restraint.” Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation. 2) — niyama: “Observance.” Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment—inducing the refinement of nature and control of mind needed to concentrate and ultimately plunge into samādhi. 3) — āsana: “Seat” or “posture.” A sound body is needed for success in meditation. This is attained through haṭha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmāsana, the “lotus pose,” for meditation. 4) — prāṇāyāma: “Mastering life force.” Breath control, which quiets the chitta and balances iḍā and piṅgalā. Science of controlling prāṇa through breathing techniques in which the length of inhalation, retention and exhalation is modulated. Prāṇāyāma prepares the mind for deep meditation. 5) — pratyāhāra: “Withdrawal.” The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal. 6) — dhāraṇā: “Concentration.” Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows. 7) — dhyāna: “Meditation.” A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted. 8) — samādhi: (contemplation/God Realization) “Enstasy,” which means “standing within one’s self.” “Sameness, contemplation.” The state of true yoga, in which the meditator and the object of meditation are one. See: āsana, enlightenment, enstasy, samādhi, yoga.§

rajas: रजस् “Passion; activity.” See: guṇa.§

Ramakrishna (Rāmakṛishṇa): रामकृष्ण (1836–1886) One of the great saints and mystics of modern Hinduism, and a proponent of monistic theism—fervent devotee of Mother Kālī and staunch monist who taught oneness and the pursuit of nirvikalpa samādhi, realization of the Absolute. He was guru to the great Swami Vivekananda (1863–1902), who internationalized Hindu thought and philosophy.§

Ramana Maharshi: ரமண மகரிஷி (1879-1950) Hindu Advaita renunciate renaissance saint of Tiruvannamalai, South India.§

Rama Tirtha (Rāma Tīrtha): रामतीर्थ One of the first Indian monks (1873-1906) to bring yoga and Vedānta to the West, he lectured throughout Japan and America, spreading “practical Vedānta.”§

Rāmāyaṇa: रामायण “Life of Rāma.” One of India’s two grand epics (Itihāsa) along with the Mahābhārata. It is Valmiki’s tragic love story of Rāma and Sītā, whose exemplary lives have helped set high standards of dignity and nobility as an integral part of Hindu Dharma. Astronomical data in the story puts Rāma’s reign at about 2015 bce.§

rasātala chakra: रसातल चक्र “Subterranean region.” The fifth chakra below the mūlādhāra, centered in the ankles. Corresponds to the fifth astral netherworld beneath the earth’s surface, called Ṛijīsha (“expelled”) or Rasātala. Region of selfishness, self-centeredness and possessiveness. Rasā means “earth, soil; moisture.” See: chakra, Naraka .§

realm: A kingdom, region, area or sphere. See: loka.§

reconcile: To settle or resolve, as a dispute. To make consistent or compatible, e.g., two conflicting ideas.§

reconciliation: Harmonization of quarrels or mending of differences.§

reincarnate: To take birth in another body, having lived and died before.§

reincarnation: “Re-entering the flesh.” Punarjanma; metempsychosis. The process wherein souls take on a physical body through the birth process. The cycle of reincarnation ends when karma has been resolved and the Self God (Paraśiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. See: evolution of the soul, karma, moksha, saṁsāra, soul.§

relative: Quality or object which is meaningful only in relation to something else. Not absolute. §

relative reality: Māyā. That which is ever changing and changeable. Describes the nature of manifest existence, indicating that it is not an illusion but is also not Absolute Reality, which is eternal and unchanging. See: absolute, māyā.§

religion: From Latin religare, “to bind back.” Any system of belief in and worship of suprahuman beings or powers and/or a Supreme Being or Power. Religion is a structured vehicle for soul advancement which often includes theology, scripture, spiritual and moral practices, priesthood and liturgy. See: Hinduism.§

remorse: Deep, painful regret or guilt over a wrong one has done. Moral anguish. See: penance.§

renunciation: See: sannyāsa.§

repressions: Experiences, desires or inner conflicts residing in the subconscious mind and hidden from the conscious mind. Suppressed desires.§

resent (resentment): A feeling of ill-will, indignation or hostility from a sense of having been wronged.§

retaliate: To pay back an injury like for like, to get even.§

righteous indignation: A standing up for dharma, a show of angry displeasure on personal moral or religious principles, accompanied in its lower forms by a vain sense of superiority.§

ṛishi: ऋषि “Seer.” A term for an enlightened being, emphasizing psychic perception and visionary wisdom. In the Vedic age, ṛishis lived in forest or mountain retreats, either alone or with disciples. These ṛishis were great souls who were the inspired conveyers of the Vedas. Seven outstanding ṛishis (the sapta ṛishis) mentioned in the Ṛig Veda are said to still guide mankind from the inner worlds .§

Rishi from the Himalayas: The first known satguru of the Kailāsa Parampāra in recent history (ca 1770-1840) famous for having entered a teashop in a village near Bangalore where he sat down, entered into deep samādhi and did not move or speak for seven years. Streams of devotees came for his darśana. Their unspoken prayers and questions were mysteriously answered in dreams or in messages on paper that manifested in the air and floated down to the floor. One day he suddenly arose and left the village, later to pass his power to Siddhar Kadaitswami (1804-1891).§

rite (or ritual): A religious ceremony. See: sacrament, saṁskāra.§

rites of passage: Sacraments marking crucial stages of life. See: saṁskāra.§

rites of passage, not attending: As the Nandinātha Sūtras indicate, rites of passage, sacraments or saṁskāras are special moments in life that are preciously guarded by all members of the community. Thus, tradition indicates certain restrictions as to who may attend, though those who do not attend may participate in preparations and receptions afterwards. Those who refrain from attending rites of passage include widows and widowers, brahmachārīs and brahmachāriṇīs and anyone who has been divorced. The reason is to protect the impressionable subconscious mind of those receiving the sacrament from the impressions of the possibilities of renunciation, widowhood and divorce. Funeral rites, however, are open to everyone, though a couple just married within the past year will stay away. Other important funeral customs are: 1) a son who would normally light the pyre for his parents will not if his wife is pregnant. Instead, a cousin or brother will take his place; 2) when a widow is at her husband’s funeral rites, the other widows of the village gather around her, not the married couples. Note that if a widowed person remarries, he or she is no longer considered a widow or widower and may attend rites of passage with his or her new spouse. See: saṁskāras.§

ritual: A religious ceremony conducted according to some prescribed order.§

Rudra: रुद्र “Controller of terrific powers;” or “red, shining one.” The name of Śiva as the God of dissolution, the universal force of reabsorption. Rudra-Śiva is revered both as the “terrifying one” and the “lord of tears,” for He wields and controls the terrific powers which may cause lamentation among humans. See: Naṭarāja, Śiva.

§

śabda kośa: शब्दकोश “Sheath of sounds, or words.” Vocabulary; a dictionary or glossary of terms.§

sacrament: 1) Holy rite, especially one solemnized in a formal, consecrated manner which is a bonding between the recipient and God, Gods or guru. This includes rites of passage (saṁskāra), ceremonies sanctifying crucial events or stages of life. 2) Prasāda. Sacred substances, grace-filled gifts, blessed in sacred ceremony or by a holy person. See: prasāda, saṁskāra .§

sacrifice: Yajña. 1) Making offerings to a Deity as an expression of homage and devotion. 2) Giving up something, often one’s own possession, advantage or preference, to serve a higher purpose. The literal meaning of sacrifice is “to make sacred,” implying an act of worship. It is the most common translation of the term yajña, from the verb yuj, “to worship.” In Hinduism, all of life is a sacrifice—called jīvayajña, a giving of oneself—through which comes true spiritual fulfillment. Tyāga, the power of detachment, is an essential quality of true sacrifice.§

sādhaka: साधक From sadh, “going straight to the goal.” A spiritual aspirant; a devotee who performs sādhana. A serious seeker who has undertaken spiritual disciplines, is usually celibate and under the guidance of a guru. He wears white and may be under simple vows, but is not a yogi or sannyāsin. In Gurudeva’s monastic communities, sādhakas, or postulants, abide by four vows—obedience, humility, purity and confidence, which they renew every two years. See: sādhana.§

sādhana: साधन “Effective means of attainment.” Self-effort, spiritual discipline; the way. Religious or spiritual disciplines, such as pūjā, yoga, meditation, japa, fasting and austerity. The effect of sādhana is the building of willpower, faith and confidence in oneself and in God, Gods and guru. Sādhana harnesses and transmutes the instinctive-intellectual nature, allowing progressive spiritual unfoldment into the superconscious realizations and innate abilities of the soul. See: pāda, rāja yoga, sādhana mārga, spiritual unfoldment.§

sādhana mārga: साधनमार्ग “The way of sādhana .” A phrase used by Sage Yogaswami to name his prescription for seekers of Truth—a path of intense effort, spiritual discipline and consistent inner transformation, as opposed to theoretical and intellectual learning. See: pāda, sādhana, spiritual unfoldment.§

sādhu: साधु “Virtuous one; straight, unerring.” A holy man dedicated to the search for God. A sādhu may or may not be a yogī or a sannyāsin, or be connected in any way with a guru or legitimate lineage. Sādhus usually have no fixed abode and travel unattached from place to place, often living on alms. The feminine form is sādhvī.§

saffron: An orange yellow, traditional color of the Hindu monk, said to originate from the mud of the Gaṅgā discoloring their white robes.§

sage: A person respected for his spiritual wisdom and judgement.§

Saguṇa Brahman: सगुणब्रह्मन् “God with qualities.” The Personal Lord. See: Brahman, Parameśvara.§

sahasradala padma: सहस्रदलपद्म “Thousand-petaled lotus.” Another name for the sahasrāra, or crown, chakra. See: sahasrāra chakra, chakra.§

sahasrāra chakra: सहस्रारचक्र “Thousand-spoked wheel.” The cranial psychic force center. See: chakra .§

saint: A holy person. See: Nayanar.§

Śaiva: शैव Of or relating to Śaivism or its adherents, of whom there are about 400 million in the world today. Same as Śaivite. See: Śaivism.§

Śaiva Āgamas: शैव आगम The sectarian revealed scriptures of the Śaivas. Strongly theistic, they identify Śiva as the Supreme Lord, immanent and transcendent. They fall in two main divisions: the 64 Kashmīr Śaiva Āgamas and the 28 Śaiva Siddhānta Āgamas. The latter group are the fundamental sectarian scriptures of Śaiva Siddhānta. The Śaiva Āgama scriptures, above all else, are the connecting strand through all the schools of Śaivism. The Āgamas themselves express that they are entirely consistent with the teachings of the Veda, that they contain the essence of the Veda, and must be studied with the same high degree of devotion. See: Āgama, Vedas.§

Śaiva Dharma: शैव धर्म Another name for Śaivism. See: Śaivism.§

Śaiva Dharma Śāstras: शैव धर्म शास्त्र Saiva Siddhanta Church’s Book of Discipline, detailing policies, membership rules and mission guidelines.§

Śaiva Neri: சைவநெறி “Śaiva path.” Tamil term for Śaivism. See: Śaivism.§

Śaiva Samayam: சைவசமயம் “Śaivite religion.” See: Saivism.§

Śaiva Siddhānta: “Final conclusions of Śaivism.” The most widespread and influential Śaivite school today, predominant especially among the Tamil people in Sri Lanka and South India. It is the formalized theology of the divine revelations contained in the twenty-eight Śaiva Āgamas. Other sacred scriptures include the Tirumantiram and the voluminous collection of devotional hymns, the Tirumurai, and the masterpiece on ethics and statecraft, the Tirukural. For Śaiva Siddhāntins, Śiva is the totality of all, understood in three perfections: Parameśvara (the Personal Creator Lord), Parāśakti (the substratum of form) and Paraśiva (Absolute Reality which transcends all). Souls and world are identical in essence with Śiva, yet also differ in that they are evolving. A pluralistic stream arose in the Middle Ages from the teachings of Aghoraśiva and Meykandar. For Aghoraśiva’s school (ca 1150) Śiva is not the material cause of the universe, and the soul attains perfect “sameness” with Śiva upon liberation. Meykandar’s (ca 1250) pluralistic school denies that souls ever attain perfect sameness or unity with Śiva. See: Śaivism.§

Saiva Siddhanta Church: “Church of God Śiva’s Revealed Truth,” founded in 1949 by Satguru Sivaya Subramuniyaswami.§

Saiva Siddhanta Yoga Order: Ecclesiastical body of lifetime renunciate swāmīs of Saiva Siddhanta Church. This saṅgam was founded by Satguru Sivaya Subramuniyaswami in 1949.§

Śaivism (Śaiva): The religion followed by those who worship Śiva as supreme God. Oldest of the four sects of Hinduism. The earliest historical evidence of Śaivism is from the 8,000-year-old Indus Valley civilization in the form of the famous seal of Śiva as Lord Paśupati, seated in a yogic pose. There are many schools of Śaivism, six of which are Śaiva Śiddhānta, Pāśupata Śaivism, Kashmīr Śaivism, Vīra Śaivism, Siddha Siddhānta and Śiva Advaita. They are based firmly on the Vedas and Śaiva Āgamas, and thus have much in common, including the following principal doctrines: 1) the five powers of Śiva—creation, preservation, destruction, revealing and concealing grace; 2) The three categories: Pati, paśu and pāśa (“God, souls and bonds”); 3) the three bonds: āṇava, karma and māyā; 4) the three-fold power of Śiva: icçhā śakti, kriyā śakti and jñāna śakti; 5) the thirty-six tattvas, or categories of existence; 6) the need for initiation from a satguru; 7) the power of mantra; 8) the four pādas (stages): charyā (selfless service) , kriyā (devotion) , yoga (meditation) , and jñāna (illumination) ; 9 ) the belief in the Pañchākshara as the foremost mantra, and in rudrāksha and vibhūti as sacred aids to faith; 10) the beliefs in satguru (preceptor), Śivaliṅga (object of worship) and saṅgama (company of holy persons). See: Śaivism.§

Śaivite (Śaiva): शैव Of or relating to Śaivism. See: Śaivism .§

sakala avasthā: सकल अवस्था “Stage of embodied being.” (Tamil: avasthai.) In Śaiva Siddhānta, the second of three stages of the soul’s evolution, when it is engaged in the world through the senses as it first develops a mental, then emotional and astral body, and finally a physical body, entering the cycles of birth, death and rebirth under the veiling powers of karma and māya. Progress through sakala avasthā is measured in three stages: 1) irul, “darkness;” when the impetus is toward pāśa, knowledge and experience of the world (pāśa-jñānam); 2) marul, “confusion;” caught between the world and God, the soul begins to turn within for knowledge of its own nature (paśu-jñānam); and 3) arul, “grace,” when the soul seeks to know God (Pati- jñānam); and receive His grace. See: avasthā, evolution of the soul, kevala avasthā, śuddha avasthā.§

Śākta: शाक्त Of or relating to Śāktism. See: Śāktism.§

Śakti: शक्ति “Power, energy.” The active power or manifest energy of Śiva that pervades all of existence. Its most refined aspect is Parāśakti, or Satchidānanda, the pure consciousness and primal substratum of all form. In Śaiva Siddhānta, Śiva is All, and His divine energy, Śakti, is inseparable from Him. Śakti is most easily experienced by devotees as the sublime, bliss-inducing energy that emanates from a holy person or sanctified Hindu temple. See: kuṇḍalinī, Parāśakti, Śāktism.§

śaktinipāta: शक्तिनिपात “Descent of grace,” occuring during the advanced stage of the soul’s evolution called arul, at the end of the sakala avasthai . Śaktinipāta is two-fold: the internal descent is recognized as a tremendous yearning for Śiva; the outer descent of grace is the appearance of a satguru. At this stage, the devotee increasingly wants to devote himself to all that is spiritual and holy. Same as śaktipāta. See: arul, grace, sakala avasthā, śaktipāta.§

Śāktism (Śākta): शाक्त “Doctrine of power.” The religion followed by those who worship the Supreme as the Divine Mother—Śakti or Devī—in Her many forms, both gentle and fierce. Śāktism is one of the four primary sects of Hinduism. Śāktism’s first historical signs are thousands of female statuettes dated ca 5500 bce recovered at the Mehrgarh village in India. In philosophy and practice, Śāktism greatly resembles Śaivism, both faiths promulgating, for example, the same ultimate goals of advaitic union with Śiva and moksha. But Śāktas worship Śakti as the Supreme Being exclusively, as the dynamic aspect of Divinity, while Śiva is considered solely transcendent and is not worshiped. There are many forms of Śāktism, with endless varieties of practices which seek to capture divine energy or power for spiritual transformation. See: Śakti, tantric.§

salutations to the sun: Sūrya namaskāra. A group of eight or more yoga āsanas, postures, performed in methodic sequence in the morning while facing and saluting the sun. The sequence incorporates stretching and limbering exercises with controlled breathing and reverent concentration as a daily regimen for good health and as a preparation for meditation.§

samādhi: समाधि From verb-root with prepositional prefixes samādhā “to hold together completely.” “Enstasy,” which means “standing within one’s Self.” “Sameness; contemplation; union, wholeness; completion, accomplishment.” Samādhi is the state of true yoga, in which the meditator and the object of meditation are one. Samādhi is of two levels. The first is savikalpa samādhi (“enstasy with form” or “seed”), identification or oneness with the essence of an object. Its highest form is the realization of the primal substratum or pure consciousness, Satchidānanda. The second is nirvikalpa samādhi (“enstasy without form” or “seed”), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Paraśiva, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. Note that samādhi differs from samyama. See: God Realization, kuṇḍalinī, Paraśiva, rāja yoga, samyama, Satchidānanda, Self Realization, trance.§

samayam: சமயம் “Religion.”§

sampradāya: संप्रदाय “Tradition,” “transmission;” a philosophical or religious doctrine or lineage. A living stream of tradition or theology within Hinduism, passed on by oral training and initiation. The term derives from the verb sampradā, meaning “to give out,” “render,” grant, bestow or confer; to hand down by tradition; to bequeath.§

saṁsāra: संसार “Flow.” The phenomenal world. Transmigratory existence, fraught with impermanence and change. The cycle of birth, death and rebirth; the total pattern of successive earthly lives experienced by a soul. A term similar to punarjanma (reincarnation), but with broader connotations. See: evolution of the soul, karma, reincarnation.§

saṁskāra: संस्कार “Impression, activator; sanctification, preparation.” 1) The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one’s nature, responses, states of mind, etc. 2) A sacrament or rite done to mark a significant transition of life, such as name-giving, first feeding, commencement of learning, coming of age and marriage. See: mind (five states), sacrament.§

saṁskāras of birth: From the rite of conception to the blessings of the new-born child. —garbhādhāna: “Womb-placing.” Rite of conception, where physical union is consecrated with the intent of bringing into physical birth an advanced soul. —punsavana: “Male rite; bringing forth a male.” A rite performed during the third month of pregnancy consisting of prayers for a son and for the well-being of mother and child. A custom, found in all societies, based on the need for men to defend the country, run the family business and support the parents in old age. The need for male children in such societies is also based on the fact that women outlive men and leave the family to join their husband’s family. —sīmantonnayana: “Hair-parting.” A ceremony held between the fourth and seventh months in which the husband combs his wife’s hair and expresses his love and support. —jātakarma: “Rite of birth.” The father welcomes and blesses the new-born child and feeds it a taste of ghee and honey. See: saṁskāra.§

saṁskāras of childhood: From naming to education. —nāmakaraṇa: “Name-giving” and formal entry into one or another sect of Hinduism, performed 11 to 41 days after birth. The name is chosen according to astrology, preferably the name of a God or Goddess. At this time, guardian devas are assigned to see the child through life. One who converts to or adopts Hinduism later in life would receive this same sacrament. —annaprāśana: “Feeding.” The ceremony marking the first taking of solid food, held at about six months. (Breast-feeding generally continues). —karṇavedha: “Ear-piercing.” The piercing of both ears, for boys and girls, and the inserting of gold earrings, held during the first, third or fifth year. —chūḍākaraṇa: “Head-shaving.” The shaving of the head, for boys and girls, between the 31 st day and the fourth year. —vidyārambha: Marks the beginning of formal education. The boy or girl ceremoniously writes his/her first letter of the alphabet in a tray of uncooked rice. —upanayana: Given to boys at about 12 years of age, marks the beginning of the period of brahmacharya and formal study of scripture and sacred lore, usually with an āchārya or guru. —samāvartana: Marks the end of formal religious study. See: saṁskāra.§

saṁskāras of adulthood: From coming-of-age to marriage. —ṛitukāla: “Fit or proper season.” Time of menses. A home blessing marking the coming of age for girls. —keśānta: Marking a boy’s first beard-shaving, at about 16 years. Both of the above are home ceremonies in which the young ones are reminded of their brahmacharya, given new clothes and jewelry and joyously admitted into the adult community as young adults. —niśchitārtha “Settlement of aim.” Also called vāgdāna, “word-giving.” A formal engagement or betrothal ceremony in which a couple pledge themselves to one another, exchanging rings and other gifts. —vivāha: Marriage.” An elaborate and joyous ceremony performed in presence of God and Gods, in which the homa fire is central. To conclude the ceremony, the couple take seven steps to the Northeast as the groom recites: “One step for vigor, two steps for vitality, three steps for prosperity, four steps for happiness, five steps for cattle, six steps for seasons, seven steps for friendship. To me be devoted (Hiranyakeśi Gṛihya Sūtras 1.6.21.2. ve).” See: saṁskāra.§

saṁskāras of later life: —vānaprastha āśrama: Age 48 marks the entrance into the elder advisor stage, celebrated in some communities by special ceremony. —sannyāsa āśrama vrata: The advent of withdrawal from social duties and responsibilities at age 72 is sometimes ritually acknowledged (different from sannyāsa dīkshā). See: sannyāsa dharma. —antyeshṭi: The various funeral rites performed to guide the soul in its transition to inner worlds, including preparation of the body, cremation, bone-gathering, dispersal of ashes, home purification. See: cremation, death, śrāddha, saṁskāra, transition.§

samyama: सम्यम “Constraint.” Continuous meditation on a single concept to gain revelation on a particular subject or area of consciousness. As explained by Sage Patanjali, samyama consists of dhāranā, dhyāna and samādhi. See: dhāraṇa, dhyāna, rāja yoga, samādhi.§

Sanātana Dharma: सनातनधर्म “Eternal religion” or “Everlasting path.” It is a traditional designation for the Hindu religion. See: Hinduism .§

sañchita karma: सञ्चितकर्म “Accumulated action.” The accumulated consequence of an individual’s actions in this and past lives. See: karma.§

sanctum sanctorum: “Holy of holies.” Garbhagṛiha. The most sacred part of a temple, usually a cave-like stone chamber, in which the main icon is installed. See: temple.§

Śāṇḍilya Upanishad: शाण्डिल्य उपनिषद् Belongs to the Atharva Veda. Discusses eight forms of yoga, restraints, observances, breath control, meditation and the nature of Truth.§

saṅga: सङ्ग “Association; fellowship.” (Tamil: Saṅgam) Coming together in a group, especially for religious purposes.§

Śaṅkara: शंकर “Conferring happiness; propitious.” An epithet of Śiva.§

Sankara (Śaṅkara), Adi: शंकर One of Hinduism’s most extraordinary monks (788-820) and pre-eminent guru of the Smārta Sampradāya. He is noted for his monistic philosophy of Advaita Vedānta and his many scriptural commentaries. See: Advaita Siddhānta, Vedānta .§

San Mārga: सन्मार्ग “True path.” The straight spiritual path leading to the ultimate goal, Self Realization, without detouring into unnecessary psychic exploration or pointless development of siddhis. See: pāda, sādhana mārga.§

San Marga Sanctuary: A meditation tīrtha at the foot of the extinct volcano, Mount Waialeale, on Hawaii’s Garden Island, Kauai. Paths lead visitors to the sacred Wailua River, then up stone stairs to the Chola-style white-granite Iraivan Temple, hand-carved in Bangalore, India. In the sanctum sanctorum, the Supreme God, Śiva (Parameśvara-Parāśakti-Paraśiva), will be enshrined as a massive 700 -pound, single-pointed earthkeeper quartz crystal. San Marga Sanctuary, founded in 1970, is among many public services of Saiva Siddhanta Church.§

sānnidhya: सान्निध्य “(Divine) presence; nearness, proximity.” The radiance and blessed presence of śakti within and around a temple or a holy person.§

sannyāsa: संन्यास “Renunciation.” “Throwing down” or “abandoning.” Sannyāsa is the repudiation of the dharma, including the obligations and duties, of the householder and the assumption of the even more demanding dharma of the renunciate. The ancient śāstras recognize four justifiable motivations for entering into sannyāsa: vidvat, vividishā, mārkaṭa and ātura. Vidvat (“knowing; wise”) sannyāsa is the spontaneous withdrawal from the world in search for Self Realization which results from karma and tendencies developed in a previous life. Vividishā (“discriminating”) sannyāsa is renunciation to satisfy a yearning for the Self developed through scriptural study and practice. Mārkaṭa sannyāsa is taking refuge in sannyāsa as a result of great sorrow, disappointment or misfortune in worldly pursuits. (Mārkaṭa means “monkey-like,” perhaps implying the analogy of a monkey clinging to its mother.) Ātura (“suffering or sick”) sannyāsa is entering into sannyāsa upon one’s deathbed, realizing that there is no longer hope in life. See: sannyāsa dharma, sannyāsa dīkshā.§

sannyāsa dharma: संन्यासधर्म “Renunciate virtue.” The life, way and traditions of those who have irrevocably renounced prerogatives and obligations of the householder, including personal property, wealth, ambitions, social position and family ties, in favor of the full-time monastic quest for divine awakening, Self Realization and spiritual upliftment of humanity. See: sannyāsa, sannyāsa dīkshā, sannyāsin.§

sannyāsa dīkshā: संन्यासदीक्षा “Renunciate initiation.” This dīkshā is a formal rite, or less often an informal blessing, ushering the devotee into renunciate monasticism, binding him for life to certain vows which include chastity, poverty and obedience, and directing him on the path to Self Realization. See: sannyāsa dharma.§

sannyāsin: संन्यासिन् “Renouncer.” One who has taken sannyāsa dīkshā. A Hindu monk, swāmī, and one of a world brotherhood (or holy order) of sannyāsins. Some are wanderers and others live in monasteries. See: sannyāsa, sannyāsa dharma, sannyāsa dīkshā, swāmī.§

Sanskrit (Saṁskṛita): संस्कृत “Well-made;” “refined,” “perfected.” The classical sacerdotal language of ancient India, considered a pure vehicle for communication with the celestial worlds. It is the primary language in which Hindu scriptures are written, including the Vedas and Āgamas. Employed today as a liturgical, literary and scholarly language, but no longer used as a spoken vernacular.§

śānti: शान्ति “Peace.”§

Śānti Mantra: शान्ति मन्त्र “Peace chant.” So that each gathering of devotees is harmonious and productive, especially sessions of teacher and student, this mantra from the Taittirīya Upanishad (2.1.1) is recited at the outset to invoke peace, clarity and divine blessings, thus dispelling all potential enmity or confusion. It is recited again at the end as a closing benediction.§

santosha: सन्तोष “Contentment.” See: yama-niyama.§

sapta ṛishis: सप्तऋषि Seven inner-plane masters who help guide the karmas of mankind.§

sārī: सारी (Hindi:) The traditional outer garment of Hindu women, consisting of a long, unstitched piece of cloth, usually colorful cotton or silk, wrapped around the body, forming an ankle-length skirt, and around the bosom and over the shoulder.§

sarvabhūta: सर्वभूत “All living beings.”§

sarvada: सर्वद “For all times.”§

śāstra: शास्त्र “Sacred script; teaching.” 1) Any religious or philosophical treatise, or body of writings. 2) A department of knowledge, a science.§

sat: सत् “True, existing, good; reality, existence, truth.” See: Satchidānanda.§

Satchidānanda (Sachchidānanda): सच्चिदानन्द “Existence-consciousness-bliss.” A synonym for Parāśakti. Lord Śiva’s Divine Mind and simultaneously the pure superconscious mind of each individual soul. Perfect love and omniscient, omnipotent consciousness, the fountainhead of all existence, yet containing and permeating all existence. Also called pure consciousness, pure form, substratum of existence, and more. One of the goals of the meditator or yogī is to experience the natural state of the mind, Satchidānanda, subduing the vṛittis through yogic practices. See: Parāśakti.§

satguru (sadguru): सद्गुरु “True weighty one.” A spiritual preceptor of the highest attainment and authority—one who has realized the ultimate Truth, Paraśiva, through nirvikalpa samādhi —a jīvanmukta able to lead others securely along the spiritual path. He is always a sannyāsin, an unmarried renunciate. All Hindu denominations teach that the grace and guidance of a living satguru is a necessity for Self Realization. He is recognized and revered as the embodiment of God, Sadāśiva, the source of grace and of liberation. See: guru bhakti, guru, guru-śishya system.§

satsaṅga: सत्संग Gathering in the company of good souls.§

sattvic: Of, or relating to the sattva guṇa, the quality of goodness or purity. See: guṇa.§

satya: सत्य “Truthfulness.” See: yama-niyama.§

Sat Yuga (Satya Yuga): सत् युग “Age of Truth,” also called Kṛitā, “accomplished, good, cultivated, kind action; the winning die cast of four dots.” The first in the repetitive cycle of yugas, lasting 1,728,000 years, representing the brightest time, when the full light of the Central Sun permeates Earth. See: yuga.§

savikalpa samādhi: सविकल्पसमाधि “Enstasy with form” or “seed.” See: rāja yoga, samādhi.§

scripture (scriptural): “A writing.” A sacred text or holy book(s) authoritative for a given sect or religion. See: śāstra, smṛiti, śruti.§

Second World: The astral or subtle plane. Here the soul continues its activities in the astral body during sleep and after the physical body dies. It is the in-between world which includes the Devaloka and the Narakaloka. The Second world exists “within” the First World or physical plane. See: three worlds .§

sect: A group of adherents who form a smaller association withing a larger (often religious) body. A religious denomination.§

sectarian: Narrow adherence to the beliefs of a specific sect, especially in the sense that all other sects are incorrect or incomplete.§

secular:  Not sacred or religious; temporal or worldly.§

seed karma: Dormant or anārabdha karma. All past actions which have not yet sprouted . See: karma.§

seer: A wise person who sees beyond the limits of ordinary perception.§

Self (Self God): God Śiva’s perfection of Absolute Reality, Paraśiva—That which abides at the core of every soul. See: Paramātman, Paraśiva .§

Self Realization: Direct knowing of the Self God, Paraśiva. Self Realization is known in Sanskrit as nirvikalpa samādhi; “enstasy without form or seed;” the ultimate spiritual attainment (also called asamprajñata samādhi). Esoterically, this state is attained when the mystic kuṇḍalinī force pierces through the sahasrāra chakra at the crown of the head. This transcendence of all modes of human consciousness brings the realization or “nonexperience” of That which exists beyond the mind, beyond time, form and space. But even to assign a name to Paraśiva, or to its realization is to name that which cannot be named. In fact, it is “experienced” only in its aftermath as a change in perspective, a permanent transformation, and as an intuitive familiarity with the Truth that surpasses understanding. See: God Realization, liberation, kuṇḍalinī, Paraśiva, rāja yoga, samādhi.§

self-effacement: Modest, retiring behavior; giving all credit to God, preceptor and other persons and not accepting praise for one’s accomplishments.§

self-effulgent: Shining brilliantly by itself.§

Semitic religions: The three faiths—Judaism, Islam and Christianity—that trace their origins to Abraham. See: Abrahamic.§

sevā: सेवा “Service.” Karma yoga. An integral part of the spiritual path, where the aspirant strives to serve without thought of reward or personal gain. The central practice of the charyā pāda. See: yoga.§

seval: சேவல் The large, red, fighting rooster (kukkuṭa in Sanskrit) that adorns Lord Murugan’s flag, heralding the dawn of wisdom and the conquest of the forces of ignorance. See: Kārttikeya.§

sexuality: Hinduism has a healthy, unrepressed outlook on human sexuality, and sexual pleasure is part of kāma, one of the four legitimate goals of life. On matters such as birth control, sterilization, masturbation, homosexuality, bisexuality, petting and polygamy, Hindu scripture is tolerantly silent, neither calling them sins nor encouraging their practice, neither condemning nor condoning. The two important exceptions are adultery and abortion, both of which are considered to carry heavy karmic implications for this and future births . See: celibacy, dissipation, odic force, ojas, tejas, transmutation.§

shaman: A priest of certain tribal societies who acts as a medium between the visible world and an invisible spirit worlds. See: Shamanism .§

shamanism (shamanic): From a Siberian tribal word, akin to the Sanskrit śramaṇa, “ascetic,” akin to śram, meaning “to exert.” The religion of certain indigenous peoples of Northeast Asia, based on the belief in good and evil spirits who can be contacted and influenced by priests, or shamans, generally during a state of altered consciousness or trance. Also descriptive of many of the world’s native, tribal faiths, and of various groups that today carry forward the practices and traditions of shamanism to maximize human abilities of mind and spirit for healing and problem-solving.§

shaṭkoṇa: षट्कोण “Six-pointed star,” formed by two interlocking triangles, the upper one representing Śiva’s transcendent Being, and the lower one Śiva’s manifest energy, Śakti. The shaṭkoṇa is part of Lord Kārttikeya’s yantra. See: Ardhanārīśvara, Kārttikeya.§

sheath: A covering or receptacle, such as the husk surrounding a grain of rice. In Sanskrit, it is kośa, philosophically the bodily envelopes of the soul. See: kośa, soul, subtle body.§

Shintoism: The indigenous religion of Japan, based on the sacred power or God, kami, within a variety of forms, mainly of nature.§

Shūm-Tyēīf: A Nātha mystical language of meditation revealed in Switzerland in 1968 by Sivaya Subramuniyaswami. (Pronounced shoom-tyay-eef.) Its primary alphabet looks like this:§

§

Shūm perspectives: The four perspectives of the mind: — moolīf: intellectual/philosophical; — shūmīf: individual awareness; — simnīf: scientific/intellectual; — dīfī: space travel, devas and Gods, inner communication. See: defee, moolef, shūmef, simnef.§

shūmef: (Shūm) The perspective of the mind as a solid and individual awareness traveling from one area of the mind to another. Pronounced shoom-eef. See: Shūm , Shūm perspectives.§

shun: To avoid or keep away from consistently. Shunning detractors or adversaries is courteously avoiding interaction and karmic entanglement with those who have shown by their actions that such interaction would not be beneficial or welcome. Shunning is a form of protection through nonengagement, building a “friendly, firm wall” while still remaining cordial.§

siddha: सिद्ध A “perfected one” or accomplished yogī, a person of great spiritual attainment or powers. See: siddhi.§

siddha yoga: सिद्धयोग “Yoga of perfected attainment, or of supernatural powers.” 1) A term used in the Tirumantiram and other Śaiva scriptures to describe the yoga which is the way of life of adepts after attaining of Paraśiva. Siddha yoga involves the development of magical or mystical powers, or siddhis, such as the eight classical powers. It is a highly advanced yoga which seeks profound transformation of body, mind and emotions and the ability to live in a flawless state of God Consciousness. 2) The highly accomplished practices of certain alchemists. See: siddha yogī, siddhi.§

siddha yogī: सिद्धयोगी “Yogī of perfection.” A perfected one, adept, a realized being who is the embodiment of the most profound yogic states and has attained magical or mystical powers. See: siddha yoga, siddhi.§

siddhānta: सिद्धान्त “Final attainments” or “conclusions.” 1) Siddhānta refers to ultimate understanding arrived at in any given field of knowledge. 2) Especially when juxtaposed with the term Vedānta, it refers to the daily theistic practices of religion, as opposed to the monistic, meditative aspects; though Śaiva Siddhānta encompasses both theism and monism, Vedānta and Siddhānta, Vedas and Āgamas.§

siddhānta śravaṇa (or śrāvaṇa): सिद्दान्तश्रवण “Scriptural audition.” See: yama-niyama.§

siddhi: सिद्धि “Power, accomplishment; perfection.” Traditionally refers to extraordinary powers of the soul, especially psychic powers developed through consistent meditation and deliberate, yogic sādhana . The eight classical siddhis are: 1) animā: to be as small as an atom; 2) mahimā: to become infinitely large; 3) laghimā: super-lightness, levitation; 4) prāpti: pervasiveness, extension, to be anywhere at will; 5) prakāmya: fulfillment of desires; 6) vashitva: control of natural forces; 7) iśititva: supremacy over nature; 8) kāma-avasayitva: complete satisfaction.§

Sikhism: “Discipleship.” Religion of nine million members founded in India about 500 years ago by the saint Guru Nānak. A reformist faith which rejects idolatry and the caste system, its holy book is the Ādi Granth, and main holy center is the Golden Temple of Amritsar.§

śilpi: शिल्पि “Craftsman.” A stone worker or other traditional Hindu artrisan.§

silver cord: The astral substance which connects the physical body to the astral body which is disconnected at the time of death of the physical body.§

simnef: (Shūm) The perspective of the mind in its scientific, intellectual state. Pronounced sim-neef. See: Shūm , Shūm perspectives.§

sin: Intentional transgression of divine law. Akin to the Latin sons, “guilty.” Hinduism does not view sin as a crime against God, but as an act against dharma —moral order—and one’s own self. See: karma.§

śishya: शिष्य “A pupil” or “disciple,” especially one who has proven himself and has formally been accepted by a guru .§

Śiva: शिव The “Auspicious,” “Gracious,” or “Kindly one.” Supreme Being of the Śaivite religion. God Śiva is All and in all, simultaneously the creator and the creation, both immanent and transcendent. As personal Deity, He is Creator, Preserver and Destroyer. He is a one Being, perhaps best understood in three perfections: Parameśvara (Primal Soul), Parāśakti (Pure Consciousness) and Paraśiva (Absolute Reality). See: Parameśvara, Parāśakti, Paraśiva, Naṭarāja, Śaivism, Satchidānanda .§

Śiva consciousness: Śivachaitanya. A broad term naming the experience or state of being conscious of Śiva in a multitude of ways. See: jñāna, mind (five states).§

Śivāchārya: शिवाचार्य The hereditary priests of the Śaiva Siddhānta tradition. The title of Ādiśaiva Brāhmins. An Ādiśaiva priest who has received the necessary training and dīkshās to perform public Śiva temple rites known as Āgamic nitya parārtha pūjā. A fully qualified Śivāchārya is also known as archaka. Śivāchārya, too, names the family clan of this priestly tradition. See: brāhmin.§

Śivaliṅga: शिवलिङ्ग “Mark,” “Token” or “Sign of Śiva.” The most prevalent emblem of Śiva, found in virtually all Śiva temples. A rounded, elliptical, aniconic image, usually set on a circular base, or pīṭha. The Śivaliṅga is the simplest and most ancient symbol of Śiva, especially of Paraśiva, God beyond all forms and qualities. The pīṭha represents Parāśakti, the manifesting power of God. Liṅgas are usually of stone (either carved or naturally existing, svayambhū, such as shaped by a swift-flowing river), but may also be of metal, precious gems, crystal, wood, earth or transitory materials such as ice. See: Śaivism.§

Śivaloka: शिवलोक “Realm of Śiva.” See: loka .§

Śivaness: Quality of being Śiva or like Śiva, especially sharing in His divine state of consciousness. See: Śiva consciousness.§

Śivarātri: शिवरात्रि “Night of Śiva.” See: Mahāśivarātri.§

Śiva-Śakti: शिवशक्ति Father-Mother God, both immanent and transcendent. A name for God Śiva encompassing His unmanifest Being and manifest energy. See: Parameśvara, Primal Soul, Śiva.§

Śivasambandha: शिवसंबन्ध “Bound together in love of Śiva.” The underlying unity and harmony among devotees of Śiva, irrespective of caste or creed.§

Sivathondar: சிவதொண்டர் “Servant of Śiva.” Conveys the same mystic meaning as Sivanadiyar, denoting a devotee who regularly performs actions dedicated to God Śiva; selfless work in service to others. See: karma yoga, Sivathondu .§

Sivathondu: சிவதொண்டு “Service to Śiva.” Akin to the concept of karma yoga. See: karma yoga.§

Śivāya Namaḥ: शिवाय नमः “Adoration to Śiva.” Alternate form of Namaḥ Śivāya. See: Namaḥ Śivāya.§

Skanda: स्कन्द “Quicksilver; leaping one.” One of Lord Kārttikeya’s oldest names, and His form as scarlet-hued warrior God. See: Kārttikeya.§

Skanda Shashṭhī: स्कन्दषष्ठी A six-day festival in October-November celebrating Lord Kārttikeya’s, or Skanda’s, victory over the forces of darkness.§

śloka: स्लोक A verse, phrase, proverb or hymn of praise, usually composed in a specified meter. Especially a verse of two lines, each of sixteen syllables. Śloka is the primary verse form of the Sanskrit epics, Rāmāyaṇa and Mahābhārata.§

slothful: Lazy, disinterested in working or exerting oneself.§

Smārta: स्मार्त “Of or related to smṛiti,” the secondary Hindu scriptures. See: Smārtism, smṛiti.§

Smārtism: “Sect based on the secondary scriptures (smṛiti).” The most liberal of the four major denominations of Hinduism, an ancient Vedic brāhminical tradition (ca 700 BCE) which from the 9 th century onward was guided and deeply influenced by the Advaita Vedānta teachings of the reformist Adi Sankara. Its adherents rely mainly on the classical smṛiti literature, especially the Itihāsas (Rāmāyana and Mahābhārata, the latter of which includes the Bhagavad Gītā), Purāṇas and Dharma Śāstras. These are regarded as complementary to and a means to understanding the Vedas. Smārtas adhere to Sankara’s view that all Gods are but various depictions of Saguṇa Brahman. Thus, Smārtas are avowedly eclectic, worshiping all the Gods and discouraging sectarianism. The Smārta system of worship, called pañchāyatana pūjā, reinforces this outlook by including the major Deity of each primary Hindu sect of ancient days: Gaṇeśa, Sūrya, Vishṇu, Śiva and Śakti. In order to encompass a sixth important lineage, Sankara recommended the addition of a sixth Deity, Kumāra. Thus he was proclaimed Shaṇmata Sthapanāchārya, founder of the six-fold system. One among the six is generally chosen as the devotee’s preferred Deity, Ishṭa Devatā. For spiritual authority, Smārtas look to the regional monasteries established across India by Sankara, and to their pontiffs. Within Smārtism three primary religious approaches are distinguished: ritualistic, devotional and philosophical. See: Sankara.§

smidgen: A tiny bit, small piece or quantity.§

smṛiti: स्मृति That which is “remembered;” the tradition. Hinduism’s nonrevealed, secondary but deeply revered scriptures, derived from man’s insight and experience. Smṛiti speaks of secular matters—science, law, history, agriculture, etc.—as well as spiritual lore, ranging from day-to-day rules and regulations to superconscious outpourings. From the vast body of sacred literature, śāstra, each sect and school claims its own preferred texts as secondary scripture, e.g., the Rāmāyaṇa of Vaishṇavism and Smārtism, or the Tirumurai of Śaiva Siddhānta. Thus, the selection of smṛiti varies widely from one sect and lineage to another. See: Mahābhārata, Tirumurai.§

socialism: A system of government in which private ownership and production is superceded by community or state control.§

Socrates: Greek philosopher and teacher (470-399 BCE). His method of question and answer is expressed in the dialogues of Plato, his foremost student.§

solar plexus: A major physical and psychic nerve center of the body, located physically at the base of the sternum.§

soul: The real being of man, as distinguished from body, mind and emotions. The soul—known as ātman or purusha —is the sum of its two aspects, the form or body of the soul and the essence of the soul (though many texts use the word soul to refer to the essence only). —essence or nucleus of the soul: Man’s innermost and unchanging being—Pure Consciousness (Parāśakti or Satchidānanda) and Absolute Reality (Paraśiva). This essence was never created, does not change or evolve and is eternally identical with God Śiva’s perfections of Parāśakti and Paraśiva.§

soul body: ānandamaya kośa (“sheath of bliss”), also referred to as the “causal body” (kāraṇa śarīra), “innermost sheath” and “body of light.” Body of the soul, or soul body, names the soul’s manifest nature as an individual being—an effulgent, human-like form composed of light (quantums). The soul form evolves as its consciousness evolves, becoming more and more refined until finally it is the same intensity or refinement as the Primal Soul, Parameśvara. See: ātman, evolution of the soul, kośa, Parāśakti, Paraśiva, purusha, Satchidānanda, spiritual unfoldment.§

spiritual unfoldment: Adhyātma vikāsa. The unfoldment of the spirit, the inherent, divine soul of man. The very gradual expansion of consciousness as kuṇḍalinī śakti slowly rises through the sushumṇā. The term spiritual unfoldment indicates this slow, imperceptible process, likened to a lotus flower’s emerging from bud to effulgent beauty. When philosophical training and sādhana is complete, the kuṇḍalinī rises safely and imperceptively, without jerks, twitches, tears or hot flashes. Brings greater willpower, compassion and perceptive qualities.§

śrāddha: श्राद्ध Relating to commemorative ceremonies for the deceased, held one week, one month after death, and annually thereafter, according to tradition. See: saṁskāras of later life.§

śruti: श्रुति That which is “heard.” Hinduism’s revealed scriptures, of supreme theological authority and spiritual value. They are timeless teachings transmitted to ṛishis, or seers, directly by God thousands of years ago. Śruti is thus said to be apaurusheya, “impersonal,” or rather “suprahuman.” Śruti consists of the Vedas and the Āgamas, preserved through oral tradition and eventually written down in Sanskrit. Among the many sacred books of the Hindus, these two bodies of knowledge are held in the highest esteem. See: Āgama, smṛiti, Veda .§

stimulants: Drugs that temporarily arouse or accelerate physiological or organic activity. Certain drugs are capable of stimulating psychic experiences, often with unpleasant consequences.§

strī dharma: स्त्रीधर्म “Womanly conduct.” See: dharma.§

subconscious mind: Saṁskāra chitta. See: conscience, mind (five states) .§

śubha: शुभ “Auspicious,” “splendid,” “bright.”§

śubha muhūrta: शुभमुहूर्त “Auspicious time.” A range of time when specified activities are most likely to thrive and succeed.§

sublimate: To cause an instinctual impulse to manifest itself in a higher expression rather than a lower form. Coined after the property of some substances to transform themselves directly from a solid to a gas without becoming liquid. See: transmutation.§

submission: Yielding to the power of another. Compliance; meekness.§

Subramuniyaswami: சுப்பிரமுனியசுவாமி Current and 162nd satguru (1927–) of the Nandinātha Sampradāya’s Kailāsa Paramparā. He was ordained Sivaya Subramuniyaswami by Sage Yogaswami on the full-moon day of May 12, 1949, in Jaffna, Sri Lanka, at 6:21 pm. This was just days after he had attained nirvikalpa samādhi in the caves of Jalani. The name Subramuniya is a Tamil spelling of the Sanskrit Śubhramunya (not to be confused with Subramaṇya). It is formed from śubhra meaning “light; intuition,” and muni, “silent sage.” Ya means “restraint; religious meditation.” Thus, Subramuniya means a self-restrained soul who remains silent or, when he speaks, speaks out from intuition.§

substratum: “Layer underneath.” In philosophy, the substance or underlying force which is the foundation of any and all manifestation: Satchidānanda. See: Parāśakti, Satchidānanda.§

subsubconscious mind: Vāsanā chitta (“mind of subliminal traits”). The area of the subconscious mind formed when two thoughts or experiences of the same rate of intensity are sent into the subconscious at different times and, intermingling, give rise to a new and totally different rate of vibration. This subconscious formation later causes the external mind to react to situations according to these accumulated vibrations, be they positive, negative or mixed.§

subsuperconscious mind: Anukāraṇa chitta. See: mind .§

subtle bodies: The various aspects of man: praṇic, astral, mental and the innermost body of the soul.§

subtle body: Sūkshma śarīra, the nonphysical, astral body or vehicle in which the soul encases itself to function in the Antarloka, or subtle world. The subtle body includes the prāṇic, astral and mental sheaths if the soul is physically embodied. It consists of only the astral and mental sheaths after death, when the prāṇic sheath disintegrates. And it consists of only the mental sheath when the astral sheath is dropped off just before rebirth or when higher evolutionary planes are entered. See: jīva, kośa.§

śūdra: शूद्र “Worker, servant.” See: caste.§

śuddha: शुद्ध “Pure.”§

śuddha avasthā: शुद्ध अवस्था “Stage of purity.” (Tamil: avasthai.) In Śaiva Siddhānta, the last of three stages of evolution, in which the soul is immersed in Śiva. Self Realization having been attained, the mental body is purified and thus reflects the divine soul nature, Śiva’s nature, more than in the kevala or sakala state. Now the soul continues to unfold through the stages of realization, and ultimately merges back into its source, the Primal Soul. See: avasthā, evolution of the soul, kevala avasthā, sakala avasthā, viśvagrāsa.§

Śuddha Śaiva Siddhānta: शुद्धशैवसिद्धान्त “Pure Śaiva Siddhānta,” a term first used by Tirumular in the Tirumantiram to describe his monistic Śaiva Siddhānta and distinguish it from pluralistic Siddhānta and other forms of Siddhānta that do not encompass the ultimate monism of Vedānta.§

Sufism: A mystical Islamic tradition in which Muslims seek to find the truth of divine love and knowledge through direct personal experience.§

sugar, processed: In Living with Śiva, a number of forms of sucrose processed from sugar cane. These include “white sugar” (the most refined form of sucrose), confectioner’s sugar (powdered white sugar) and brown sugar (white sugar with molasses added). Highly refined cane sugar is unhealthy because they are stripped of all of the natural vitamins and minerals which are helpful in the digestion of sugars, causing the body to rob the same vitamins and minerals from the body’s stores to assimilate them. Less refined cane sugar products, such as raw sugar, turbinado and sucanat (dried cane juice and molasses), make healthier alternatives. More nutritious sweeteners are maple syrup, date sugar (pulverized dried dates), honey, barley malt, rice syrup, jaggery and molasses.§

sukarma: सुकर्म See: karma .§

śukladāna: शुक्लदान “White, bright or pure gifts.” Funds that are given freely and were earned through dharmic means, and thus unsullied by the negative karmic taint of adharmic activities. See: yama-niyama.§

superconscious mind: Kāraṇa chitta. See: mind (five states), mind (three phases), Satchidānanda .§

supernatural: Beyond or transcending the natural laws of the physical cosmos. Of or relating to an order of existence beyond the visible universe, referring to events, agencies or knowledge superseding or mystically explaining the laws of nature. See: mysticism, shamanism.§

superstition: A belief or practice not supported by experience or reason.§

supplicate (supplication): To ask for, beg humbly. To earnestly pray for.§

suppressed: Subdued; ended forcibly. Kept from being revealed; inhibited. Deliberately excluded from the mind, such as with unacceptable desires or thoughts.§

suppression: Desires, thoughts or memories consciously excluded from the mind. Related to repression, in which similar desires, etc., are excluded, but on a completely subconscious level.§

Supreme God: Highest God, the source or creator of all other Gods, beings and all manifestation.§

sushumṇā nāḍī: सुषुम्णा नाडी “Most gracious channel.” Central psychic nerve current within the spinal column. See: kuṇḍalinī, nāḍī, samādhi.§

sutala chakra: सुतल चक्र “Great abyss.” Region of obsessive jealousy and retaliation. The third chakra below the mūlādhāra, centered in the knees. Corresponds to the third astral netherworld beneath the Earth’s surface, called Saṁhāta (“abandoned”) or Sutala . See: chakra, hell, Naraka .§

sūtra: सूत्र “Thread.” An aphoristic verse; the literary style consisting of such maxims. From 500 bce, this style was widely adopted by Indian philosophical systems and eventually employed in works on law, grammar, medicine, poetry, crafts, etc. Each sūtra is often accompanied by a commentary called bhāshya and sometimes subcommentary called tika, vyakhyana or tippani. Through the media of short, concise, easily memorized sūtras, vast amounts of knowledge were preserved. Reciting relevant sūtra texts from memory is a daily sādhana in various Hindu arts and sciences.§

svādhishṭhāna: स्वाधिष्ठान “One’s own base.” See: chakra .§

svarṇaśarīra: स्वर्णशरीर The golden actinic body formed after many experiences of Self Realization. See: viśvagrāsa.§

swāmī (svāmī): स्वामी “Lord; owner; self-possessed.” He who knows or is master of himself. A respectful title for a Hindu monk, usually a sannyāsin, an initiated, orange-robed renunciate, dedicated wholly to religious life. As a sign of respect, the term swāmī is sometimes applied more broadly to include non-monastics dedicated to spiritual work. See: monk, sannyāsa dharma, sannyāsin .§

swastika (svastika): स्वस्तिक “It is well.” The ancient Hindu symbol of auspiciousness and good fortune, representing the sun. The right-angled arms of the swastika denote the indirect way in which Divinity is reached—through intuition and not by intellect. It has been a prominent icon in many cultures.§

sympathetic nervous system: The part of the autonomic nervous system originating in the thoracic and lumbar regions of the spinal cord that in general inhibits or opposes the physiological effects of the parasympathetic nervous system, as in tending to reduce digestive secretions, speeding up the heart, and contracting blood vessels.§

syncretism: The combination of different beliefs or practices.§

synthesis: Here: the application of reason to reach a particular conclusion from general concepts; also the combination of ideas to form a new idea.

§