Inertia, as opposed to seeking liberation (mumukṣutva).
See Kleśa.
Abhinna:
Uncut, unbroken, uninterrupted.
Ābhyantara:
Internal, as opposed to external (bāhya).
See Prāṇāyāma.
Abhyāsa:
Repetition, repeated performance, continued application.
See Sādhana.
Acintya:
Incomprehensible, unthinkable.
Ādāna:
Taking, seizing.
Adhārma:
Unlawful, as opposed to lawful (dhārma).
See Kliṣṭa Vṛtti.
Adhigama:
Attainment, acquisition.
Adhyavasāya:
Ascertainment, determination, apprehension.
Ādiguru:
First teacher, as opposed to first instruction (ādiśāsana).
See Īśvara.
Ādiśāsana:
First instruction, as opposed to first teacher (ādiguru).
See Om.
Adṛṣṭa:
Unseen, invisible, future.
Advaita:
1) Non-dual, non-duality, as opposed to duality (dvaita).
2) The non-dual state, corresponding to spirit (puruṣa).
The first of the ten states.
See Avasthā.
Advaita Sāṃkhya:
Non-dual Sāṃkhya, as opposed to Dual Sāṃkhya (Dvaita Sāṃkhya).
Sāṃkhya as defined by the Advaita Sāṃkhya Sūtras.
See Sāṃkhya.
Advaita Sāṃkhya Bhāṣya:
The commentary of the Advaita Sāṃkhya Sūtras by Sam K. Vyās.
See below.
Advaita Sāṃkhya Sūtras:
The non-dual text of Sāṃkhya compiled by Sam K. Vyās.
See Advaita Sāṃkhya.
Advaita Vedānta:
Non-dual Vedānta, as opposed to Dual Vedānta (Dvaita Vedānta).
The system of Vedānta expounded by Ādi Śaṅkarācārya.
See Vedānta.
Advaita Yoga:
Non-dual Yoga, as opposed to Dual Yoga (Dvaita Yoga).
Yoga as defined by the Advaita Yoga Sūtras.
See Yoga.
Advaita Yoga Bhāṣya:
The commentary of the Advaita Yoga Sūtras by Sam K. Vyās.
See below.
Advaita Yoga Sūtras:
The non-dual text of Yoga compiled by Sam K. Vyās.
See Advaita Yoga.
Agni:
Fire.
The seventh principle (tattva) of physics (tamas) and the fourth gross element (mahābhūta).
Resonates with the sense (indriya) of seeing/moving (cakṣus/pāda) and the subtle element (tanmātra) of appearance (rūpa).
See Mahābhūta.
The ego body.
The second principle (tattva) of the soul (jīva) and the fourth of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the intellectual sheath (vijñānamayakośa) and intellectual yoga (buddhiyoga).
See Śarīra.
Ahiṃsā:
Non-harming, as opposed to harming (hiṃsā).
The path of least harm (patha of avara hiṃsā).
The first of the five restraints (yamas).
See Yama.
Ether.
The sixth principle (tattva) of physics (tamas) and the third gross element (mahābhūta).
Resonates with the sense (indriya) of hearing/speaking (śrotra/vāc) and the subtle element (tanmātra) of śabda (sound).
See Mahābhūta.
Akliṣṭa:
Unafflicted, as opposed to afflicted (kliṣṭa).
See below.
Akliṣṭa Vṛtti:
An unafflicted modification, as opposed to an afflicted modification (kliṣṭa vṛtti).
See Kālavāda.
Alakṣaṇa:
Absence of distinguishing marks, indistinguishable.
Alaukika:
Nonlocal, as opposed to local (laukika).
Alaukika Dvaṃdva:
Nonlocal pair of opposites, as opposed to local pair of opposites (laukika dvaṃdva).
See Dvaṃdva.
Alaukika Patha:
Nonlocal dimension, as opposed to local dimension (laukika patha).
See Triguṇa Brahman.
Amanībhāva:
“No mind.”
The non-grasping mind (agraha manas).
Aṃśa:
Part, portion, fragment.
Anabhighāta:
Untroubled.
Anāgata:
Yet to come.
Anāman:
Unnamed.
Ānanda:
1) Bliss, as opposed to emotion (rajas).
The fifth of the ten strings (daśaguṇa).
Part of the spiritual triad (pauruṣa traya).
See Guṇa.
The bliss sheath.
The first principle (tattva) of bliss (ānanda) and the second of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the inner body (antaḥśarīra) and meditation yoga (dhyānayoga).
See Kośa.
The inner body.
The inner organ (antaḥkaraṇa), which is the bridge to the causal body (kāraṇaśarīra).
The second principle (tattva) of bliss (ānanda) and the second of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the bliss sheath (ānandamayakośa) and meditation yoga (dhyānayoga).
See Śarīra.
Antar:
1) In, within, inner, as opposed to outer (bahir).
Secondary, subordinate, minor, as opposed to major (pradhāna).
Apradhāna Saptaka:
The minor heptad, as opposed to the major triad (pradhāna traya).
See Saptaguṇa Brahman.
Aprādhānika:
Secondary, as opposed to primary (prādhānika).
Ara:
One of the twelve spokes (dvādaśāra) of the wheel of time (kālacakra).
See Kālavāda.
Artha:
1) Object, thing.
2) Meaning.
As:
The Sanskrit verb “to be.”
Three of its conjugations represent different ontological levels of being.
They are “nonexistence” (asat), “potential existence” (syāt), and “existence” (sat).
See Satya.
“As above, so below”:
The Hermetic axiom which summarizes the recursion (pratyāvartana) of the strings (guṇas) as the principles (tattvas).
See Guṇavāda.
Asamprayoga:
Dissociation, disunion.
Asamyagdṛṣṭi:
The wrong view, as opposed to the right view (samyagdṛṣṭi).
See Viṣamadṛṣṭi.
Āsana:
1) Pose.
2) The practice of sitting.
The still, comfortable position of meditation.
The third of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
Asat:
1) Nonexistence, as opposed to existence (sat).
2) Nonexistence.
One of three ontological levels of being.
See As.
Āśaya:
Receptacle, abode.
Each of the four afflictions (catuṣkleśa) has an abode.
Nature (prakṛti), mind (sattva), emotion (rajas), and physics (tamas) are the abodes of ignorance (avidyā), egotism (asmitā), attachment and aversion (rāgadveṣa), and inertia (abhiniveśa).
Likewise, each of the four remedies (caturbheṣaja) has an abode.
Spirit (puruṣa), existence (sat), bliss (ānanda), and consciousness (cit) are the abodes of wisdom (vidyā), seeking liberation (mumukṣutva), non-attachment (vairāgya), and discernment (viveka).
See Guṇa.
Aśeṣa:
Complete, whole, without remainder.
Āsevita:
Followed, pursued.
Asi:
Are, art.
Āsita:
Seated.
Asmitā:
Egotism, as opposed to discernment (viveka).
See Kleśa.
2) The eighth, or lucid, state (spaṣṭa avasthā), corresponding to mind (sattva).
See Avasthā.
Aṣṭāṅga:
Eight limbs.
The outer limbs (bahiraṅgas) are the restraints (yamas), the observances (niyamas), sitting (āsana), energy extension (prāṇāyāma), and withdrawal (pratyāhāra).
Together they are performance yoga (kriyāyoga), which is outer practice (bahiḥsādhana).
The inner limbs (antaraṅgas) are concentration, meditation, and absorption (dhāraṇā, dhyāna, and samādhi).
Together they are restraint yoga (saṃyamayoga), which is inner practice (antaḥsādhana).
All eight limbs together are royal yoga (rājayoga), which is complete practice (samyaksādhana).
From that comes complete results (samyaksiddhi).
Asteya:
Non-stealing, which is taking only (ādāna eva) what is freely given (svairakam datta).
The third of the five restraints (yamas).
See Yama.
Asvarūpa:
One’s false nature, as opposed to one’s true nature (svarūpa).
“Ātma anātma viveka”:
“Discerning between the self and the non-self.”
Distinguishing between the self (ātman) and its sheaths and bodies (kośas and śarīras).
The self, as opposed to the non-self (anātman).
The self is identical to the source (brahman).
There are three selves (ātma traya).
The supreme self (paramātman) is the unqualified source (nirguṇa brahman); the thread-self (sūtrātman) is the threefold source (triguṇa brahman); the living self (jīvātman) is the sevenfold source (saptaguṇa brahman).
See Brahman.
The descending arc, as opposed to the ascending arc (utsarpiṇī).
See Kālavāda.
Avasthā:
1) One of the ten states of the ground state (mūla avasthā).
They are waking (jāgrat), dream (svapna), lucid (spaṣṭa), deep sleep (suṣupti), witness (sākṣī), divine (daiva), order (ṛta), union (yoga), dual (dvaita), and non-dual (advaita).
They correspond to physics (tamas), emotion (rajas), mind (sattva), the soul (jīva), consciousness (cit), bliss (ānanda), existence (sat), the oversoul (īśvara), nature (prakṛti), and spirit (puruṣa).
See Guṇa.
2) One of the four classical states.
They are waking (jāgrat), dream (svapna), deep sleep (suṣupti), and fourth (caturtha).
Avasthāna:
Residing, abiding, dwelling.
Avidyā:
Ignorance, as opposed to wisdom (vidyā).
See Kleśa.
Avidyāmāyā:
Unwise measuring, as opposed to wise measuring (vidyāmāyā).
See Māyā.
Aviveka:
Non-discrimination or non-discernment, as opposed to discernment (viveka).
Avivekin:
An undiscerning or unwise person, as opposed to a discerning person (vivekin).
Āvṛtti:
Frequency.
The rate of vibration of the strings (guṇas).
See Guṇavāda.
Devotion yoga.
The third principle (tattva) of emotion (rajas) and the sixth of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the love sheath (kāmamayakośa) and the subtle body (liṅgaśarīra).
See Yoga.
Bhāṣya:
Commentary.
Bhava:
1) Rebirth, as opposed to law (dharma).
See Bhāvasarpiṇī.
2) A thing, as opposed to a law (dharma).
See Kālavāda.
Bhāvana:
1) Contemplation, meditation.
2) Remembering, recollection.
Bhāvasarpiṇī:
The arc of rebirth, as opposed to the arc of law (dhārmasarpiṇī).
See Kālavāda.
Bheṣaja:
Remedy, as opposed to affliction (kleśa).
The four remedies (caturbheṣaja) are wisdom (vidyā), seeking liberation (mumukṣutva), non-attachment (vairāgya), and discernment (viveka).
Wisdom is the right view (samyagdṛṣṭi), which is equal vision (samadṛṣṭi) of the seen (dṛśya).
It’s the field (kṣetra) of the subsequent remedies (uttara bheṣajas).
Seeking liberation is overcoming inertia (jayana abhiniveśa).
Non-attachment is lack of desire (vaitṛṣṇya) for attachment and aversion (rāgadveṣa).
And discernment is distinguishing (vicchedana) one’s true nature from egotism (svarūpa from asmitā).
Each remedy has its own abode (āśaya).
See Āśaya.
Bhūmi:
Ground, foundation.
Bhūtaśuddhi:
Clearing the elements.
The definition of purification (śauca).
See Mahābhūta.
Non-wasting, which is preservation of energy (rakṣaṇa of prāṇa).
The fourth of the five restraints (yamas).
See Yama.
Brahman:
The source.
Literally “expansion.”
The unqualified source (nirguṇa brahman) is the infinite point of origin (ananta mūladeśa) and final cause (kāryakāraṇa).
It’s completely devoid of all qualities, or strings (guṇas).
The threefold source (triguṇa brahman) preexists within the unqualified source as the cause (kāraṇa).
It includes spirit, nature, and the oversoul (puruṣa, prakṛti, and īśvara).
They’re the formal cause, the material cause, and the efficient cause (pratirūpakāraṇa, upādānakāraṇa, and nimittakāraṇa).
The sevenfold source (saptaguṇa brahman) preexists within the threefold source as the effect (kārya).
It includes existence (sat), bliss (ānanda), consciousness (cit), the soul (jīva), mind (sattva), emotion (rajas), and physics (tamas).
The unqualified source is the supreme self (paramātman); the threefold source is the thread-self (sūtrātman); the sevenfold source is the living self (jīvātman).
The unqualified source is nonexistence (asat); the threefold source is potential existence (syāt); the sevenfold source is existence (sat).
Each being a conjugation of the Sanskrit verb “to be” (as).
The unqualified source is the absolute reality (pāramārthika satya); the threefold source is the primary reality (prādhānika satya); the sevenfold source is the transactional reality (vyāvahārika satya).
The threefold source plus the sevenfold source is the complete tenfold source (pūrṇa daśaguṇa brahman).
It’s symbolized by the ten dots of the Pythagorean Tetractys.
Buddha:
1) Awakened.
2) Gautama Siddhārtha, the founder of Buddhism.
3) The deep sleep state (suṣupti avasthā) after it’s awakened.
See Suṣupti.
Intellectual yoga.
The third principle (tattva) of the soul (jīva) and the fourth of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the intellectual sheath (vijñānamayakośa) and the ego body (ahaṃśarīra).
See Yoga.
Seeing/moving.
The seventh principle (tattva) of mind (sattva) and the fourth sense (indriya).
Resonates with the subtle element (tanmātra) of appearance (rūpa) and the gross element (mahābhūta) of fire (agni).
See Indriya.
Calabi-Yau Manifold:
In modern string theory, refers to the compactification of the six extra dimensions into circles.
See String Theory.
The consciousness sheath.
The first principle (tattva) of consciousness (cit) and the third of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the conscious body (cittaśarīra) and concentration yoga (dhāraṇāyoga).
See Kośa.
Cit:
1) Consciousness, as opposed to mind (sattva).
The sixth of the ten strings (daśaguṇa).
Part of the pauruṣa traya (spiritual triad).
See Guṇa.
The field of consciousness (citkṣetra).
See Cittaśarīra.
“Citta vṛtti nirodha”:
“Cessation of the modifications of the mind-field.”
The stated goal of Dvaita Yoga.
See Dvaita Yoga.
Cittaśarīra:
The conscious body.
The storehouse of conscious impressions (cetana saṃskāras).
The second principle (tattva) of consciousness (cit) and the third of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the consciousness sheath (cinmayakośa) and concentration yoga (dhāraṇāyoga).
See Śarīra.
Cosmology:
The study of the origin and development of the universe.
See Darśana.
The divine state, corresponding to bliss (ānanda).
The fifth of the ten states.
See Avasthā.
Darśana:
Philosophy, view.
The six orthodox philosophies (āstika darśanas) of Hinduism are Nyāya, Pūrva Mīmāṃsā, Sāṃkhya, Uttara Mīmāṃsā (Vedānta), Vaiśeṣika, and Yoga.
They’re based on the Vedas.
The heterodox philosophies (nāstika darśanas) include Buddhism, Cārvāka, Jainism, etc.
They aren’t based on the Vedas but contain valuable wisdom.
The subject of philosophy is divided into branches, such as ontology, cosmology (spatial and temporal), axiology, ethics, and epistemology.
The tenfold source.
The completion (pūrṇatā) of the source (brahman).
Related to the Pythagorean decad.
See Brahman.
Daśaka:
Decad.
A single unit with ten parts.
Daśama:
1) Tenth.
2) The tenth, or waking, state (jāgrat avasthā), corresponding to physics (tamas).
See Avasthā.
Daśatattva:
Tenfold principle.
Each string (guṇa) of the sevenfold source (saptaguṇa brahman) has a tenfold principle.
They’re unique recursions of the tenfold source (daśaguṇa brahman).
See Tattva.
Datta:
Given, granted, presented.
Deśa:
Point, place, space.
Deva:
A god, a deity.
Dhāraṇā:
1) Concentration.
The sixth of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
Concentration yoga.
The third principle (tattva) of consciousness (cit) and the third of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the consciousness sheath (cinmayakośa) and the conscious body (cittaśarīra).
See Yoga.
Meditation yoga.
The third principle (tattva) of bliss (ānanda) and the second of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the bliss sheath (ānandamayakośa) and the inner body (antaḥśarīra).
See Yoga.
1) Dual, duality, as opposed to non-duality (advaita).
2) The dual state, corresponding to nature (prakṛti).
The second of the ten states.
See Avasthā.
Dvaita Sāṃkhya:
Dual Sāṃkhya, as opposed to Non-dual Sāṃkhya (Advaita Sāṃkhya).
Sāṃkhya as defined by the Sāṃkhya Kārikā.
See Sāṃkhya.
Dvaita Yoga:
Dual Yoga, as opposed to Non-dual Yoga (Advaita Yoga).
Yoga as defined by the Yoga Sūtras.
See Yoga.
Dvaṃdva:
1) Pair of opposites.
2) One of the four pairs of opposite strings (guṇas).
The nonlocal (alaukika) pair of opposites are spirit and nature (puruṣa and prakṛti); the local (laukika) pairs of opposites are existence and physics (sat and tamas), bliss and emotion (ānanda and rajas), and consciousness and mind (cit and sattva).
See Guṇa.
Dveṣa:
Aversion, as opposed to attachment (rāga).
See Rāgadveṣa.
Dvitīya:
1) Second.
2) The second, or dual state (dvaita avasthā), corresponding to nature (prakṛti).
See Avasthā.
The study of the origin, scope, and validity of knowledge.
See Darśana.
Etad:
This.
Ethics:
The study of moral conduct or right behavior.
See Darśana.
Eva:
1) Only, merely.
2) Thus, in this manner.
Extra Dimensions:
1) The six hidden dimensions in string theory.
See String Theory.
2) Existence (sat), bliss (ānanda), consciousness (cit), the soul (jīva), mind (sattva), and emotion (rajas) when veiled by physics (tamas).
See Kālavāda.
Odor.
The tenth principle (tattva) of emotion (rajas) and the seventh subtle element (tanmātra).
Resonates with the sense (indriya) of smelling/eliminating (ghrāṇa/pāyu) and the gross element (mahābhūta) of earth (pṛthvī).
See Tanmātra.
Smelling/eliminating.
The tenth principle (tattva) of mind (sattva) and the seventh sense (indriya).
Resonates with the subtle element (tanmātra) of odor (gandha) and the gross element (mahābhūta) of earth (pṛthvī).
See Indriya.
Guṇa:
1) String.
A series of vibrating points.
Synonymous with state (avasthā).
See below.
2) Quality.
The three classical qualities (triguṇa) are purity (sattva), passion (rajas), and inertia (tamas).
Guṇavāda:
The string theory of Advaita Sāṃkhya.
The corollary of the doctrine of preexistence (satkāryavāda) and the parent theory of the doctrine of time (kālavāda).
It states that the origin (mūla), the unqualified source (nirguṇa brahman), is apparently changed (vivartita) through tenfold vibration (daśaguṇa spanda).
The origin is nondimensional space.
The four dimensions (catuṣpatha) are measurable pairs of opposites (prameya dvaṃdvas).
Spirit and nature (puruṣa and prakṛti) are the nonlocal pair of opposites (alaukika dvaṃdva).
They’re united (saṃyukta) by the oversoul (īśvara), thus: {1, 3} ∪ {3, 2}.
That major triad (pradhāna traya) is the threefold source (triguṇa brahman).
It’s undifferentiated and unmanifest (nirvikalpa and avyakta).
The combined equality (saṃyukta sāmya) of its sixfold inequality (ṣaḍguṇa vaiṣamya) is the sevenfold source (saptaguṇa brahman).
The six strings (ṣaḍguṇa) being permutations, thus: 3! = 6.
And the seventh being their combination (saṃyoga).
This minor heptad (apradhāna saptaka) includes existence (sat), bliss (ānanda), consciousness (cit), the soul (jīva), mind (sattva), emotion (rajas), and physics (tamas).
They’re differentiated and manifest (savikalpa and vyakta).
Existence, bliss, and consciousness are the spiritual triad (pauruṣa traya); mind, emotion, and physics are the material triad (prākṛta traya).
They’re symbolized by the upward and downward facing triangles of the six-pointed star (ṣaṭkoṇa).
They’re united by the soul, thus: {4, 5, 6, 7} ∪ {7, 8, 9, 10}.
Furthermore, existence and physics, bliss and emotion, and consciousness and mind are the local pairs of opposites (laukika dvaṃdvas).
They’re united by the soul, thus: {4, 7} ∪ {7, 10}, {5, 7} ∪ {7, 9}, and {6, 7} ∪ {7, 8}.
These six directions (dikṣaṭka) are symbolized by the three axes of the Cartesian coordinate system and the intersection at (0, 0, 0).
Moreover, each of the seven strings (saptaguṇa) is the recursive origin (punarāvartin mūla) of a tenfold principle (daśatattva).
Each tenfold principle consists of a threefold principle (tritattva) and a sevenfold principle (saptatattva).
This yields seventy principles (saptatitattva), of which twenty-one are unmanifest (avyakta) and forty-nine are manifest (vyakta).
The former group includes the seven sheaths, the seven bodies, and the seven yogas (saptakośa, śarīra saptaka, and yoga saptaka).
The latter group includes the senses, the subtle elements, and the gross elements (indriyas, tanmātras, and mahābhūtas).
The basis of symmetry (pramā of samamiti) is numerical frequency of vibration (sāṃkhya āvṛtti of spanda).
This is best summarized by the Hermetic axiom, “As above, so below.”
The ten strings being the “above” and the seventy principles being the “below.”
From symmetry comes resonance (anunāda), which is information exchange (saṃvedana).
See Satkāryavāda.
2) Sense.
Historically, the senses were divided into pairs of knowledge senses and action senses (jñānendriyas and karmendriyas).
But they originate as non-dual functions of the mind.
There are seven senses, but only five are named.
They are hearing/speaking (śrotra/vāc), seeing/moving (cakṣus/pāda), feeling/grasping (tvac/pāṇi), tasting/reproducing (jihvā/upastha), and smelling/eliminating (ghrāṇa/pāyu).
The subtle and gross elements (tanmātras and mahābhūtas) are the subtle and gross objects of the senses.
See Tattva.
Indriyaja:
“Born of the senses,” as opposed to “born of union” (yogaja).
See Pratyakṣa.
Iṣṭadevatā:
Chosen deity.
Īśvara:
God, lord, oversoul, as opposed to soul (jīva).
The union (saṃyoga) of spirit and nature (puruṣa and prakṛti).
The efficient cause (nimittakāraṇa).
The unified field (saṃyuktakṣetra).
The “light of a thousand suns” (bhā sūryasahasrasya).
The individualized spirit (viśeṣapuruṣa) unaffected (aparāmṛṣṭa) by the afflictions (kleśas).
The unsurpassed seed (niratiśaya bīja) of all knowledge (sarvajñāna).
Undivided by time (anavaccheda by kāla), it’s the first teacher (ādiguru).
The reciter of om (vācaka of praṇava), which is the first instruction (ādiśāsana).
The third of the ten strings (daśaguṇa).
See Guṇa.
Īśvarapraṇidhāna:
Surrender to the oversoul, which is emulating it (anuvṛtti īśvara).
The fifth of the five observances (niyamas).
See Niyama.
Itaratra:
Otherwise, on the other hand.
Iti:
1) Thus, in this manner.
2) According to.
“Iti Iti”:
“This, that,” as opposed to “not this, not that” (neti neti).
The cataphatic way, or via positiva.
The experience (anubhava) whereby the states (avasthās) are progressively integrated, revealing the origin (mūla).
See Avasthā.
The waking state, corresponding to physics (tamas).
The tenth of the ten states.
A “dream within a dream.”
See Avasthā.
Jala:
Water.
The ninth principle (tattva) of physics (tamas) and the sixth gross element (mahābhūta).
Resonates with the sense (indriya) of tasting/reproducing (jihvā/upastha) and the subtle element (tanmātra) of flavor (rasa).
See Mahābhūta.
Tasting/reproducing.
The ninth principle (tattva) of mind (sattva) and the sixth sense (indriya).
Resonates with the subtle element (tanmātra) of flavor (rasa) and the gross element (mahābhūta) of water (jala).
See Indriya.
Jīva:
1) Life, soul, as opposed to oversoul (īśvara).
A part (aṃśa) of the oversoul.
The seventh of the ten strings (daśaguṇa).
See Guṇa.
Knowledge yoga.
Specifically, knowledge which belongs to the mind.
The third principle (tattva) of mind (sattva) and the fifth of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the mental sheath (manomayakośa) and the name body (nāmaśarīra).
See Yoga.
Jñānendriya:
The knowledge aspect of a sense (indriya).
The five named knowledge senses (jñānendriyas) being hearing (śrotra), seeing (cakṣus), feeling (tvac), tasting (jihvā), and smelling (ghrāṇa).
See Indriya.
Jñeya:
The known.
Part of a triad (traya) that includes the knower and the knowledge (jñā and jñāna).
See Prakṛti.
The wheel of time.
Symbolized by the mythical snake that swallows its tail (ouroboros).
See below.
Kālavāda:
The doctrine of time.
The corollary of string theory (guṇavāda).
It states that time (kāla) is the cyclical passage (cākra saṃsāra) toward equality (sāmya).
It’s the attempt to equalize the inequality (vaiṣamya) between the spiritual and material triads (pauruṣa and prākṛta trayas).
The seven strings (saptaguṇa) are encircled (parivṛta) by the twelve spokes (dvādaśāra) of the wheel of time (kālacakra).
They’re dependent (pratītya) in that they rely on their predecessors like links in a chain.
Furthermore, they’re impermanent and successive (anitya and parampara) in that they periodically cede the focus to their successors.
Existence (sat) is twelve o’clock, bliss (ānanda) is one and eleven o’clock, and so on down to physics (tamas) at six o’clock.
Each rotation consists of four overlapping arcs (sarpiṇīs).
Each arc is delineated by a boundary line (saṃdhi).
The two vertical arcs are the descending arc and the ascending arc (avasarpiṇī and utsarpiṇī).
They’re synonymous with evolution and involution (saṃcara and pratisaṃcara).
The descending arc turns from the twelfth (dvādaśama) spoke to the sixth (ṣaṣṭha); the ascending arc turns from the sixth spoke back to the twelfth; the sixth and twelfth spokes are the boundary line.
The two horizontal arcs are the arc of rebirth and the arc of law (bhāvasarpiṇī and dhārmasarpiṇī).
They’re synonymous with suffering and happiness (duḥkha and sukha).
The arc of law turns from the third (tṛtīya) spoke to the ninth (navama); the arc of rebirth turns from the ninth spoke back to the third; the third and ninth spokes are the boundary line.
Each spoke contains endless (ananta) “wheels within wheels” (cakras within cakras).
These circular modifications (cākra vṛttis) are living aggregates of seeds (jīvana skandhas of bījas).
Modifications in the arc of law (dhārmasarpiṇī) are spiritual laws (pauruṣa dharmas); modifications in the arc of rebirth (bhāvasarpiṇī) are material things (prākṛta bhavas).
Modifications in the descending arc (avasarpiṇī) are spinning without (pravṛtti); modifications in the ascending arc (utsarpiṇī) are spinning within (nivṛtti).
Like waves (taraṃgas), modifications are mutually suppressive, supportive, generative, and interactive (anyonya abhibhava, āśraya, janana, and mithuna).
Modifications are twelvefold (dvādaśataya) and either afflicted or unafflicted (kliṣṭa or akliṣṭa).
The co-arising of suffering (samudaya of duḥkha) is afflicted modifications; the co-arising of happiness (samudaya of sukha) is unafflicted modifications.
Without restraint and without observance (ayama and aniyama), modifications become afflicted during rebirth (bhava).
Afflicted modifications are unlawful and inauspicious (adhārma and pāpa).
After the arc of rebirth, they remain accumulated (saṃcita) in their abodes (āśayas), which are mind, emotion, and physics (sattva, rajas, and tamas).
Then, after the arc of law, they’re undertaken again (punar prārabdha).
On the other hand, unafflicted modifications are lawful and auspicious (dhārma and puṇya).
They attain reabsorption (pralaya) after the arc of rebirth and become a permanent part of our nature.
See Guṇavāda.
The love sheath.
The first principle (tattva) of emotion (rajas) and the sixth of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the subtle body (liṅgaśarīra) and devotion yoga (bhaktiyoga).
See Kośa.
Kāraṇa:
1) Cause, as opposed to effect (kārya).
2) One of the four causes (catuṣkāraṇa) for every change proposed by the Ancient Greek philosopher, Aristotle.
They are the final cause, or purpose (kāryakāraṇa), the formal cause (pratirūpakāraṇa), the material cause (upādānakāraṇa), and the efficient cause (nimittakāraṇa).
See Brahman.
The causal body.
The second principle (tattva) of existence (sat) and the first of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the existence sheath (sanmayakośa) and absorption yoga (samādhiyoga).
See Śarīra.
The doctrine of karma, which refers to the circular consequences of our actions.
Basically, it states, “what comes around goes around” or “you reap what you sow.”
Past actions (vṛttis) originating from the afflictions (kleśas) are stored in the abode of karma (karmāśaya).
They’re to be experienced (vedanīya) again in future births (adṛṣṭa janmas).
Advaita Yoga adopts the fundamental tenets of this doctrine in its doctrine of time (kālavāda), wherein karma plays a specific part.
See Kālavāda.
Karmayoga:
Action yoga.
The third principle (tattva) of physics (tamas) and the seventh of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the energy sheath (prāṇamayakośa) and the gross body (sthūlaśarīra).
See Yoga.
Karmendriya:
The action aspect of a sense (indriya).
The five named action senses (karmendriyas) being speaking (vāc), moving (pāda), grasping (pāṇi), reproducing (upastha), and eliminating (pāyu).
See Indriya.
Of the four causes (catuṣkāraṇa), this is the final cause, or purpose.
For example, the purpose of a clay pot is storage.
The original purpose being the unqualified source (nirguṇa brahman).
Because the purpose has no direct relationship to manifestation, it’s called the “causeless cause.”
See Kāraṇa.
Kaurava:
Relating to or belonging to the Kurus.
Kleśa:
Affliction, as opposed to remedy (bheṣaja).
The four afflictions (catuṣkleśa) are ignorance (avidyā), egotism (asmitā), attachment and aversion (rāgadveṣa), and inertia (abhiniveśa).
Ignorance is the wrong view (samyagdṛṣṭi), which is unequal vision (viṣamadṛṣṭi) of the seen (dṛśya).
It’s the field (kṣetra) of the subsequent afflictions (uttara kleśas).
Egotism is the false nature (asvarūpa) of the seen.
Attachment and aversion are the thrill (mada) of the seen.
And inertia is the binding (bandha) of the seen.
Each affliction has its own abode (āśaya).
See Āśaya.
Kliṣṭa:
Afflicted, as opposed to unafflicted (akliṣṭa).
See below.
Kliṣṭa Vṛtti:
An afflicted modification, as opposed to an unafflicted modification (akliṣṭa vṛtti).
See Kālavāda.
“Kliṣṭa vṛtti nirodha”:
“Cessation of afflicted modifications.”
The stated goal of Advaita Yoga.
See Advaita Yoga.
Kośa:
1) One of the seven sheaths (saptakośa).
They are the existence sheath (sanmayakośa), the bliss sheath (ānandamayakośa), the consciousness sheath (cinmayakośa), the intellectual sheath (vijñānamayakośa), the mental sheath (manomayakośa), the love sheath (kāmamayakośa), and the energy sheath (prāṇamayakośa).
They’re spiritual (pauruṣa), as opposed to the material bodies (prākṛta śarīras).
See Tattva.
2) One of the five classical sheaths (pañcakośa).
They are the food sheath (annamayakośa), the energy sheath (prāṇamayakośa), the mental sheath (manomayakośa), the intellectual sheath (vijñānamayakośa), and the bliss sheath (ānandamayakośa).
Kṛ:
To do, to make, to perform.
The root of “karma” and “kriyā.”
Krama:
Order, series, succession.
Kriyāyoga:
Performance yoga, as opposed to restraint yoga (saṃyamayoga).
See Aṣṭāṅga.
A metaphor from Sāṃkhya Kārikā 21 that describes the relationship between spirit and nature (puruṣa and prakṛti).
They’re likened to two disabled men in a forest.
Spirit is the lame man who must mount the shoulders of the blind man, nature, in order to navigate their surroundings.
The former serves as the guide, and the latter as his vehicle.
Laukika:
Local, as opposed to nonlocal (alaukika).
Laukika Dvaṃdva:
Local pair of opposites, as opposed to nonlocal pair of opposites (alaukika dvaṃdva).
See Dvaṃdva.
Laukika Patha:
Local dimension, as opposed to nonlocal dimension (alaukika patha).
See Saptaguṇa Brahman.
The subtle body.
The emotional body.
The second principle (tattva) of emotion (rajas) and the sixth of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the love sheath (kāmamayakośa) and devotion yoga (bhaktiyoga).
See Śarīra.
Intoxication, delight, thrill.
Refers to the effect the afflictions (kleśas) have on us.
See Kleśa.
Mahābhūta:
Gross element.
There are seven gross elements, but only five are named.
They are ether (ākāśa), fire (agni), air (vāyu), water (jala), and earth (pṛthvī).
They’re the gross objects (viṣayas) of the senses (indriyas), as opposed to the subtle objects (tanmātras).
See Tattva.
Mahāsāgara:
The great ocean, as opposed to the stream (srota).
See Nirguṇa Brahman.
One of four “great sayings” from the Upaniṣads.
They are “Thou art that” (tat tvam asi), “I am the source” (aham brahmāsmi), “The source is wisdom” (prajñānam brahma), and “This self is the source” (ayam ātma brahma).
The smallest and arguably the most important Upaniṣad.
It discusses the waking, dream, and deep sleep states (jāgrat, svapna, and suṣupti avasthās) as aspects of the om (oṃkāra).
The silence that follows is the fourth state (caturtha avasthā), which is equated to the self (ātman).
See Upaniṣad.
Manomayakośa:
The mental sheath.
The first principle (tattva) of mind (sattva) and the fifth of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the name body (nāmaśarīra) and knowledge yoga (jñānayoga).
See Kośa.
Mantra:
1) Verse.
2) Mystical phrase.
Mārga:
Path, as opposed to a belief system.
Māyā:
Measuring the pairs of opposites (dvaṃdvas).
Wise measuring leads to liberation (mokṣa); unwise measuring leads to bondage (bandha).
See Dvaṃdva.
The name body.
The mental body.
The storehouse of subconscious impressions (jaḍa saṃskāras).
The second principle (tattva) of mind (sattva) and the fifth of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the mental sheath (manomayakośa) and knowledge yoga (jñānayoga).
See Śarīra.
Navama:
1) Ninth.
2) The ninth, or dream, state (svapna avasthā), corresponding to emotion (rajas).
See Avasthā.
“Neti Neti”:
“Not this, not that,” as opposed to “this, that” (iti iti).
The apophatic way, or via negativa.
The experience (anubhava) whereby the states (avasthās) are progressively negated, revealing the origin (mūla).
See Avasthā.
Nigrāhya:
Comprehensible, able to be understood.
Niḥśabda:
Silent, silence, as opposed to sound (śabda).
Niḥśabdasrotas:
The silent current, as opposed to the sound-current (śabdasrotas).
See Srota.
Nimittakāraṇa:
Of the four causes (catuṣkāraṇa), this is the efficient cause.
For example, the efficient cause of a clay pot is the potter.
The original efficient cause being the oversoul (īśvara).
See Kāraṇa.
Niratiśaya:
Unsurpassed.
Nirbīja:
Without seed, or seedless, as opposed to with seed (sabīja).
See Bīja.
Nirguṇa:
Without qualities, or unqualified, as opposed to qualified (saguṇa).
See below.
Nirguṇa Brahman:
The unqualified source, as opposed to the qualified source (saguṇa brahman).
Synonymous with the great ocean (mahāsāgara), the supreme source (parabrahman), and the supreme self (paramātman).
The infinite point of origin (ananta mūladeśa).
Of the four causes (catuṣkāraṇa), this is the purpose (kāryakāraṇa).
The absolute unity (kaivalya) which is indistinguishable, unthinkable, and indescribable (alakṣaṇa, acintya, and avyapadeśya).
See Brahman.
2) Cessation, as opposed to transmigration (saṃsāra).
See Triguṇa Brahman.
Nirvikalpa:
Undifferentiated, as opposed to differentiated (savikalpa).
Nis:
Without.
Niṣkāraṇa:
Unnecessary, without purpose.
Niveśa:
Settling in a place, encamping, halting.
Nivṛtti:
Spinning within, as opposed to spinning without (pravṛtti).
Turning away from worldliness.
See Kālavāda.
Niyama:
The practice of observances, which includes purification (śauca), contentment (saṃtoṣa), self-discipline (tapas), self-study (svādhyāya), and surrender to the oversoul (īśvarapraṇidhāna).
The second of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
The sacred syllable discussed in the Māṇḍūkya Upaniṣad and the Yoga Sūtras.
The first instruction (ādiśāsana).
See Śabda-Srota.
Om Japa:
The repetition of “om.”
From which comes the destruction of obstacles (abhāva of antarayas) and the attainment of inner consciousness (adhigama of pratyakcetana).
Actual change, as opposed to apparent change (vivarta).
Pariṇāmavāda:
The doctrine of actual change, as opposed to the doctrine of apparent change (vivartavāda).
The corollary of the doctrine of preexistence (satkāryavāda) in Dvaita Sāṃkhya.
See Satkāryavāda.
2) One of four dimensions (catuṣpatha).
The unqualified source (nirguṇa brahman) is nondimensional.
Within it, the threefold source (triguṇa brahman) is the nonlocal dimension (alaukika patha).
It’s nondirectional.
And within it, the sevenfold source (saptaguṇa brahman) is the three local dimensions (laukika pathas).
They’re the six directions (dikṣaṭka).
See Guṇavāda.
Pauruṣa:
Belonging to spirit (puruṣa).
Spiritual, as opposed to material (prākṛta).
See Puruṣa.
Pauruṣa Traya:
The spiritual triad, as opposed to the material triad (prākṛta traya).
Symbolized by the upward facing triangle of the six-pointed star (ṣaṭkoṇa).
See Guṇavāda.
First, primary, major, as opposed to minor (apradhāna).
Pradhāna Traya:
The major triad, as opposed to the minor heptad (apradhāna saptaka).
See Triguṇa Brahman.
Prādhānika:
Primary, as opposed to secondary (aprādhānika).
Prādhānika Satya:
The primary reality, which is potential existence (syāt).
See Satya.
Pragrahaṇa:
Taking hold of, reining in, restraining.
Prakāśa:
Clearness, brightness, light.
Prākṛta:
Belonging to nature (prakṛti).
Material, as opposed to spiritual (pauruṣa).
See Prakṛti.
Prākṛta Traya:
The material triad, as opposed to the spiritual triad (pauruṣa traya).
Symbolized by the downward facing triangle of the six-pointed star (ṣaṭkoṇa).
See Guṇavāda.
Prakṛti:
Nature, as opposed to spirit (puruṣa).
The abode of ignorance (āśaya of avidyā).
Primordial matter.
The material cause (upādānakāraṇa).
The field (kṣetra).
The second of the ten strings (daśaguṇa).
See Guṇa.
Proof, right perception.
The three kinds (trividha) being direct perception, inference, and testimony (pratyakṣa, anumāna, and śabda).
Direct perception born of union (yogaja pratyakṣa) is primary (prādhānika).
It consists of the knower, the known, and the knowledge (jñā, jñeya, and jñāna).
They’re the agent, the object, and the action of direct perception (tripuṭī of pratyakṣa).
Direct perception born of the senses (indriyaja pratyakṣa) is secondary (aprādhānika).
It’s the apprehension of objects (adhyavasāya of viṣayas) by the senses (indriyas).
The three kinds (trividha) of inference are a priori, a posteriori, and generally seen (pūrvavat, śeṣavat, and sāmānyatodṛṣṭa).
A priori inference is drawing conclusions before observation.
A posteriori inference is drawing conclusions after observation.
Generally seen inference is drawing general conclusions from particulars.
In other words, it’s generalization.
Inference is preceded by (pūrvaka) the middle term and the major term (liṅga and liṅgin).
In the following syllogism, fire is the major term and smoke is the middle term.
“Where there’s smoke, there’s fire.
The mountain is smoky.
Therefore, the mountain is on fire.”
Testimony includes revelation, remembrance, and aphorisms (śruti, smṛti, and sūtras).
In this case, revelation refers to the Upaniṣads.
Remembrance refers to the Bhagavad Gītā.
And aphorisms refer to the Advaita Sāṃkhya Sūtras and the Advaita Yoga Sūtras.
But they only pertain to this particular tradition.
Part of spiritual maturity is studying other serious traditions and using our own discernment (viveka).
3) Upward breath, or energy, as opposed to downward (apāna).
Prāṇamayakośa:
The vital, or energy, sheath.
The first principle (tattva) of physics (tamas) and the seventh of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the gross body (sthūlaśarīra) and action yoga (karmayoga).
See Kośa.
The practice of breath control, or energy extension.
The fourth of the eight limbs (aṣṭāṅga).
The three activities (vṛtti traya) of energy extension are internal, external, and pause (ābhyantara, bāhya, and stambha).
The fourth (caturtha) is offering (juhvāna) the upward inhalation to the downward exhalation (prāṇa to apāna) and the downward exhalation to the upward inhalation.
See Aṣṭāṅga.
Prāpta:
Attained, reached, arrived at.
Prārabdha:
Commenced, undertaken, begun, as opposed to accumulated (saṃcita).
Synonymous with active (udaraṇa).
See Kālavāda.
Praśvāsa:
Exhalation, as opposed to inhalation (śvāsa).
See Bāhya.
Prathama:
1) First.
2) The first, or non-dual state (advaita avasthā), corresponding to spirit (puruṣa).
See Avasthā.
Pratirūpakāraṇa:
Of the four causes (catuṣkāraṇa), this is the formal cause or pattern.
For example, the formal cause of a clay pot is its design.
The original formal cause being spirit (puruṣa).
See Kāraṇa.
Pratisaṃcara:
Involution, as opposed to evolution (saṃcara).
See Utsarpiṇī.
Pratītya:
Dependent.
Pratītyasamutpāda:
The Buddhist theory of dependent origination.
Pratiyogin:
Dependent.
Pratyāhāra:
The practice of withdrawal.
The dissociation of the senses (indriyas) from their objects.
The fifth of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
Spinning without, as opposed to spinning within (nivṛtti).
Turning toward worldliness.
See Kālavāda.
Prayatna:
Effort, exertion, activity.
Pṛthvī:
Earth.
The tenth principle (tattva) of physics (tamas) and the seventh gross element (mahābhūta).
Resonates with the sense (indriya) of smelling/eliminating (ghrāṇa/pāyu) and the subtle element (tanmātra) of odor (gandha).
See Mahābhūta.
Auspicious, as opposed to inauspicious (pāpa).
See Akliṣṭa Vṛtti.
Pūrṇa:
1) Completed, fulfilled, accomplished.
2) Full, as opposed to empty (śūnya).
Pūrṇatā:
Fullness, as opposed to emptiness (śūnyatā).
Puruṣa:
Spirit, as opposed to nature (prakṛti).
The formal cause (pratirūpakāraṇa).
The knower of the field (kṣetrajñā).
The first of the ten strings (daśaguṇa).
See Guṇa.
Pūrva:
Previous, preceding, first, as opposed to subsequent (uttara).
Pūrvaka:
Preceded by.
Pūrvāsti:
Preexists.
Pūrvavat:
A priori, as opposed to a posteriori (śeṣavat).
See Pramāṇa.
Attachment, as opposed to aversion (dveṣa).
See Rāgadveṣa.
Rāgadveṣa:
Attachment and aversion, as opposed to non-attachment (vairāgya).
See Kleśa.
Raja Yoga:
The book on royal yoga by Swami Vivekānanda.
Rajas:
Passion, emotion, as opposed to bliss (ānanda).
The abode (āśaya) of attachment and aversion (rāgadveṣa).
Part of the material triad (prākṛta traya).
The ninth of the ten strings (daśaguṇa).
See Guṇa.
Flavor.
The ninth principle (tattva) of emotion (rajas) and the sixth subtle element (tanmātra).
Resonates with the sense (indriya) of tasting/reproducing (jihvā/upastha) and the gross element (mahābhūta) of water (jala).
See Tanmātra.
Ṛṣi:
Seer, sage, awakened being.
Ṛta:
The order state, corresponding to existence (sat).
The fourth of the ten states.
See Avasthā.
Rūpa:
1) Form.
2) Appearance.
The seventh principle (tattva) of emotion (rajas) and the fourth subtle element (tanmātra).
Resonates with the sense (indriya) of seeing/moving (cakṣus/pāda) and the gross element (mahābhūta) of fire (agni).
See Tanmātra.
2) Sound.
The sixth principle (tattva) of emotion (rajas) and the third subtle element (tanmātra).
Resonates with the sense (indriya) of hearing/speaking (śrotra/vāc) and the gross element (mahābhūta) of ether (ākāśa).
See Tanmātra.
3) The six unequal (viṣama) strings of transmigration (saṃsāra).
They are existence (sat), bliss (ānanda), consciousness (cit), mind (sattva), emotion (rajas), and physics (tamas).
See Guṇa.
2) Practitioner.
Part of a triad (traya) that includes the goal and the practice (sādhya and sādhana).
Sādhakamārga:
The adept path, as opposed to the practical path (sādhanamārga).
One-pointed surrender to the oversoul (ekāgra īśvarapraṇidhāna).
Sādhana:
Practice.
Part of a triad (traya) that includes the goal and the practitioner (sādhya and sādhaka).
Sādhanamārga:
The practical path, as opposed to the adept path (sādhakamārga).
The repetition (abhyāsa) of triple wisdom (vidyā traya), including discernment, non-attachment, and seeking liberation (viveka, vairāgya, and mumukṣutva).
Sādhya:
1) Goal.
Part of a triad (traya) that includes the practice and the practitioner (sādhana and sādhaka).
2) To be accomplished, to be fulfilled.
Saguṇa:
With qualities, or qualified, as opposed to unqualified (nirguṇa).
See Saguṇa Brahman.
Saguṇa Brahman:
The qualified source, as opposed to the unqualified source (nirguṇa brahman).
Synonymous with the stream (srota).
See Brahman.
Sākṣī:
The witness state, corresponding to consciousness (cit).
The sixth of the ten states.
See Avasthā.
Śaithilya:
Relaxation, looseness.
Samādhi:
1) Absorption.
The eighth of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
Absorption yoga.
The third principle (tattva) of existence (sat) and the first of the seven yogas (yoga saptaka).
Part of a triad (traya) that includes the existence sheath (sanmayakośa) and the causal body (kāraṇaśarīra).
See Yoga.
Samadṛṣṭi:
Equal vision, as opposed to unequal vision (viṣamadṛṣṭi).
The right view (samyagdṛṣṭi).
See Vidyā.
Samamiti:
The symmetry between the strings and the principles (guṇas and tattvas) caused by recursion (pratyāvartana).
See Guṇavāda.
2) The theoretical basis of Yoga.
One of six orthodox philosophies (āstika darśanas) in Hinduism.
The Advaita Sāṃkhya Sūtras define Non-dual Sāṃkhya (Advaita Sāṃkhya) and the Sāṃkhya Kārikā defines Dual Sāṃkhya (Dvaita Sāṃkhya).
See Darśana.
Sāṃkhya Kārikā:
The earliest surviving text of Sāṃkhya.
Attributed to Īśvarakṛṣṇa.
See Dvaita Sāṃkhya.
Saṃsāra:
Passage, course, transmigration, as opposed to cessation (nirvāṇa).
The sevenfold source (saptaguṇa brahman), as opposed to the threefold source (triguṇa brahman).
See Kālacakra.
Saṃsaraṇa:
Transmigrating, undergoing transmigration.
See Saṃsāra.
Saṃskāra:
An impression, which may be conscious or subconscious (cetana or jaḍa).
Saṃtoṣa:
Contentment, which is unwavering inner peace (avyathya antaḥśānti).
The second of the five observances (niyamas).
See Niyama.
Samudaya:
Collective arising, co-arising.
Saṃvedana:
Information exchange enabled by resonance (anunāda).
See Anunāda.
Sāmya:
Equilibrium.
Equality, as opposed to inequality (vaiṣamya).
See Jīva.
Samyagdṛṣṭi:
The right view, as opposed to the wrong view (asamyagdṛṣṭi).
See Samadṛṣṭi.
The existence sheath.
The first principle (tattva) of existence (sat) and the first of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the causal body (kāraṇaśarīra) and absorption yoga (samādhiyoga).
See Kośa.
Sanskrit:
The divine language in which most of the ancient Hindu texts are written.
The sevenfold source, as opposed to the threefold source (triguṇa brahman).
The minor heptad (apradhāna saptaka).
The manifest (vyakta) part of the tenfold source (daśaguṇa brahman).
Synonymous with transmigration (saṃsāra) and the sound-current (śabdasrotas).
Related to the Pythagorean heptad.
See Brahman.
2) The seventh, or deep sleep, state (suṣupti avasthā), corresponding to the soul (jīva).
See Avasthā.
Saptatattva:
A sevenfold principle, as opposed to a threefold principle (tritattva).
The manifest (vyakta) part of a tenfold principle (daśatattva).
See Tattva.
Saptatitattva:
Seventy principles.
The total number of principles in Advaita Sāṃkhya.
See Tattva.
Sarga:
Creation of the universe.
Śarīra:
1) One of the seven bodies (śarīra saptaka).
They are the causal body (kāraṇaśarīra), the inner body (antaḥśarīra), the conscious body (cittaśarīra), the ego body (ahaṃśarīra), the name body (nāmaśarīra), the subtle body (liṅgaśarīra), and the gross body (sthūlaśarīra).
They’re material (prākṛta), as opposed to the spiritual sheaths (pauruṣa kośas).
See Tattva.
2) One of the three classical bodies (śarīra traya).
They are the causal body (kāraṇaśarīra), the subtle body (liṅgaśarīra), and the gross body (sthūlaśarīra).
The doctrine of preexistence.
The corollary of the doctrine of nonexistence (śūnyavāda) in Advaita Sāṃkhya and the parent theory of string theory (guṇavāda).
It states that the effect (kārya) preexists as seeds (bījas) within the origin (mūla).
The origin is seedless nonexistence (nirbīja asat); its seeds are undifferentiated, unmanifest potential existence (nirvikalpa, avyakta syāt); their effect (kārya) is differentiated, manifest existence (savikalpa, vyakta sat).
See Śūnyavāda.
Mind, as opposed to consciousness (cit).
The abode (āśaya) of egotism (asmitā).
Part of the material triad (prākṛta traya).
The eighth of the ten strings (daśaguṇa).
See Guṇa.
2) Non-lying, which is verifiable speech (prameya vach).
The second of the five restraints (yamas).
See Yama.
3) One of the three truths, or realities (satya traya).
They are absolute (pāramārthika), primary (prādhānika), and transactional (vyāvahārika).
They correspond to nonexistence (asat), potential existence (syāt), and existence (sat).
They also correspond to the unqualified source (nirguṇa brahman), the threefold source (triguṇa brahman), and the sevenfold source (saptaguṇa brahman).
See Brahman.
Vibration.
The inherent motion of the strings (guṇas).
See Guṇavāda.
Sparśa:
Feel.
The eighth principle (tattva) of emotion (rajas) and the fifth subtle element (tanmātra).
Resonates with the sense (indriya) of feeling/grasping (tvac/pāṇi) and the gross element (mahābhūta) of air (vāyu).
See Tanmātra.
Spaṣṭa:
The lucid state, corresponding to mind (sattva).
The eighth of the ten states.
See Avasthā.
Srota:
1) The stream, as opposed to the great ocean (mahāsāgara).
The “razor’s edge” (kṣurasya dhārā).
Refers to the ten strings (daśaguṇa) as a continuum of states (avasthās).
See Saguṇa Brahman.
2) A current of the stream.
The major triad (pradhāna traya) is the silent current (niḥśabdasrotas); the minor heptad (apradhāna saptaka) is the sound-current (śabdasrotas).
See Triguṇa Brahman and Saptaguṇa Brahman.
Srotāpanna:
Stream-entrant, one who has entered the stream.
See Srota.
Hearing/speaking.
The sixth principle (tattva) of mind (sattva) and the third sense (indriya).
Resonates with the subtle element (tanmātra) of sound (śabda) and the gross element (mahābhūta) of ether (ākāśa).
See Indriya.
Śruti:
Revelation, as opposed to remembrance (smṛti).
See Pramāṇa.
The gross body.
The physical body.
Synonymous with the food sheath (annamayakośa).
The second principle (tattva) of physics (tamas) and the seventh of the seven bodies (śarīra saptaka).
Part of a triad (traya) that includes the energy sheath (prāṇamayakośa) and action yoga (karmayoga).
See Śarīra.
String Theory:
1) A modern “theory of everything” that introduces the possibility of ten dimensions instead of four (length, width, height, and space-time).
The six extra dimensions close up on themselves into circles called Calabi-Yau manifolds.
1) The doctrine of nonexistence.
The parent doctrine of the doctrine of preexistence (satkāryavāda) in Advaita Sāṃkhya.
It states that the unqualified source (nirguṇa brahman) is the infinite point of origin (ananta mūladeśa) and final cause (kāryakāraṇa).
See Nirguṇa Brahman.
2) Physics, as opposed to existence (sat).
The abode (āśaya) of inertia (abhiniveśa).
Part of the material triad (prākṛta traya).
The tenth of the ten strings (daśaguṇa).
See Guṇa.
Subtle element.
There are seven subtle elements, but only five are named.
They are sound (śabda), appearance (rūpa), feel (sparśa), flavor (rasa), and odor (gandha).
They’re the subtle objects (viṣayas) of the senses (indriyas), as opposed to the gross objects, or mahābhūtas.
See Tattva.
Tap:
To give out heat, be hot, shine (as the sun).
See Tapas.
Tapas:
Self-discipline, which is reining in the senses (pragrahaṇa the indriyas).
The third of the five observances (niyamas).
See Niyama.
1) One of the seventy principles (saptatitattva) of Advaita Sāṃkhya.
See Guṇavāda.
2) One of the twenty-five classical principles.
They are spirit (puruṣa), nature (prakṛti), intellect (buddhi), ego (ahaṃkāra), mind (manas), the ten senses (indriyas), the five subtle elements (tanmātras), and the five gross elements (mahābhūtas).
Tetractys:
The ancient triangular symbol of Pythagoras.
It contains ten dots distributed among four rows.
The first row has one dot, the second has two, the third has three, and the fourth has four.
These dots symbolize the ten strings (daśaguṇa) of string theory (guṇavāda).
See Guṇavāda.
Theism:
The belief in a deity or deities.
Atheism is the denial of deity.
Monotheism is the belief in a singular transcendent deity.
Nontheism is the lack of belief in deity.
Panentheism is the belief in a singular transcendent deity immanent throughout the universe.
Pantheism is the belief in a nontranscendent, immanent deity identical to the universe.
The threefold source, as opposed to the sevenfold source (saptaguṇa brahman).
The major triad (pradhāna traya).
The unmanifest (avyakta) part of the tenfold source (daśaguṇa brahman).
Synonymous with cessation (nirvāṇa) and the silent current (niḥśabdasrotas).
Related to the Pythagorean triad.
See Brahman.
Tripuṭī:
The agent, the object, and the action of direct perception (pratyakṣa).
See Pratyakṣa.
Tritattva:
A threefold principle, as opposed to a sevenfold principle (saptatattva).
The unmanifest (avyakta) part of a tenfold principle (daśatattva).
See Tattva.
Trividha:
Of three kinds, threefold.
Tṛṣṇā:
Thirst.
The cause of suffering (duḥkha) in the Four Noble Truths.
See Rāgadveṣa.
Tṛtīya:
1) Third.
2) The third, or union state (yoga avasthā), corresponding to the oversoul (īśvara).
See Avasthā.
Tryaṅga:
Three limbs.
The inner limbs (antaraṅgas).
See Aṣṭāṅga.
Feeling/grasping.
The eighth principle (tattva) of mind (sattva) and the fifth sense (indriya).
Resonates with the subtle element (tanmātra) of feel (sparśa) and the gross element (mahābhūta) of air (vāyu).
See Indriya.
Of the four causes (catuṣkāraṇa), this is the material cause.
For example, the material cause of a clay pot is clay.
The original material cause being nature (prakṛti).
See Kāraṇa.
Upaniṣad:
Secret doctrine, which reveals the hidden meaning of the Vedas.
Non-attachment, as opposed to attachment and aversion (rāgadveṣa).
See Bheṣaja.
Vaiṣamya:
Inequality, as opposed to equality (sāmya).
See Ṣaḍguṇa.
Vaitṛṣṇya:
Freedom from desire, indifference to.
Vāṇa:
Sound.
Varṇa:
Social class, caste.
Vaśyatā:
Control.
Vāyu:
Air.
The eighth principle (tattva) of physics (tamas) and the fifth gross element (mahābhūta).
Resonates with the sense (indriya) of feeling/grasping (tvac/pāṇi) and subtle element (tanmātra) of feel (sparśa).
See Mahābhūta.
Vedanīya:
To be known, to be experienced.
Vedānta:
One of six orthodox philosophies (āstika darśanas) in Hinduism.
See Darśana.
The intellectual sheath.
The first principle (tattva) of the soul (jīva) and the fourth of the seven sheaths (saptakośa).
Part of a triad (traya) that includes the ego body (ahaṃśarīra) and intellectual yoga (buddhiyoga).
See Kośa.
Apparent change, or transformation, as opposed to actual change (pariṇāma).
See below.
Vivartavāda:
The doctrine of apparent change, as opposed to the doctrine of actual change (pariṇāmavāda).
The corollary of the doctrine of preexistence (satkāryavāda) in Advaita Vedānta.
See Satkāryavāda.
The practice of restraints, which includes non-harming (ahiṃsā), non-lying (satya), non-stealing (asteya), non-wasting (brahmacarya), and non-possessiveness (aparigraha).
The first of the eight limbs (aṣṭāṅga).
See Aṣṭāṅga.
Yathā:
As.
Yatna:
Effort, exertion.
Yoga:
1) Union, as opposed to separation (viyoga).
2) One of six orthodox philosophies (āstika darśanas) in Hinduism.
The practical portion of Sāṃkhya.
See Darśana.
3) The union (saṃyoga) of spirit and nature (puruṣa and prakṛti).
See Īśvara.
4) The union state, corresponding to the oversoul (īśvara).
The third of the ten states.
See Avasthā.
5) One of the seven yogas (yoga saptaka).
They are action yoga (karmayoga), devotion yoga (bhaktiyoga), knowledge yoga (jñānayoga), intellectual yoga (buddhiyoga), concentration yoga (dhāraṇāyoga), meditation yoga (dhyānayoga), and absorption yoga (samādhiyoga).
Each being the union (saṃyoga) of a spiritual sheath (pauruṣa kośa) with its corresponding material body (prākṛta śarīra).
They are principles (tattvas) to be fulfilled through practice (sādhya through sādhana).
See Tattva.
6) One of the three classical yogas (yoga traya).
They are knowledge yoga, devotion yoga, and action yoga (jñānayoga, bhaktiyoga, and karmayoga).
7) A grouping of the eight limbs (aṣṭāṅga).
This includes performance yoga, restraint yoga, and royal yoga (kriyāyoga, saṃyamayoga, and rājayoga).
See Aṣṭāṅga.
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