Anava Upaya: one of the means
to Self-realization, in which the individual utilizes his own body and senses. It includes
disciplines concerning the regulation of prana, rituals, worship of images, avid
repetition of mantras. It is also called Kriya Upaya as it is the path of action
and Rheda Upaya because it starts with a sense of bheda or difference.
(Look at Anava Yoga, Bhedopaya, Kriya Yoga or Kriyopaya).
Anava Samavesa: identification
with the Divine by the above means.
Antakoti: the last edge or
point; it is dvadasanta a measure of twelve fingers.
Antahstha: Lit; standing in
between, the letters are a gramatical area of Sanskrit, they are not vowels nor
consonants, but a third class used in the language..
Antaratma: the conditioned
inner soul consisting of puryastaka or the subtle body. It is called inner as
contrasted with the gross body which is the outer covering of the soul
Antarmukhibhava: introversion
of consciousness.
Anu: "aniti svasiti
iti anuh" - one who breathes i,e. the Jiva - the empirical individual;
the limited, conditioned experient, conditioned by the body, puryastaka and prana;
the cittamaya pramata, the experient whose predominant nature is empirical mind;
the Maya-pramata, the experient dominated by Maya.
Anugraha: grace.
Anupaya: spontaneous
realization of the Self without any special effort.
Anusandhana: Lit;
investigation; tracking a matter to it's source. In Yoga, reapeated intensive awareness of
the Source or essential Reality.
Anuttara: (1) The Highest; the
Supreme; Parama Shiva; the Absolute (lit. one than whom nothing is higher). (2)
the vowel "a".
Apana: the vital Vayu
that goes in downwards towards the anus; the inhailed air.
Apara: lower; lowest.
Apasusakti: One whose bondage
has disappeared and who has become a free Being (pati) like Sada Shiva.
Apavarga: Liberation.
Apavedya susupti: profound
sleep in which there is absolutely no awareness of any object whatsoever.
Ariupaya: the subtlest means of
self-recognition in which very little effort is made. It is also called the Pratyabhijna
Upaya because it constitutes recognition of the true nature of the Self
Asana: Exoteric meaning-"A
particular posture of the body" Esoteric meaning-"Being established in the
Self".
Asat: non-being.
Ashuddha Tattvas: impure
categories or principles of creation. Manifestation from Prakriti to Prithivi
(earth) ; the last twenty-four tattvas
Ashuddha vidya: knowledge of a
few particulars; limited knowledge; empirical knowledge.
Atisanta padam: the state of Parama
Shiva beyond the tattvas.
Atmasatkr: reducing to sameness
with the Self.
Atma-visranti: resting in the
Self
Atma-vyapti: Realization of the
Self without realization of the all-inclusive Shiva- nature.
Aunmukhya: Because of His
inherent ananda, the intentness of Shiva towards manifestation; the rising of Iccha
Shakti towards creativity.
Avadhana: constant
attentiveness.
Avikalpa (Nirvikalpa) Jnana:
direct realization of Reality without any mental activity.
Avikalpa (Nirvikalpa) pratyksa:
sensuous awareness without any perceptual judgement, unparticularised awareness.
Aviveka: Non-awareness of the
Real, Mola or delusion; ignorance; non-discernment.
Avyakta: non-manifest.
-B-
Bhutas: the five gross elements
of etheriality (akasha), aeriality (vayu), formativity (agni),
liquidity (ap), and solidity (prithivi).
Bindu/Vindu: a point a
metaphysical point; the compact mass of Shakti gathered into an undifferentiated point
ready to create; Parah Pramata, the Highest Self or Consciousness. Undivided
Light of Consciousness. The material cause of creation. A specific Teja or light
appearing in the center of the eye-brows by the intensity of meditation.
Buddhi: the first tattva of
Prakriti. It is the ascertaining intelligence and the impersonal or superpersonal
state of consciousness of a limited individual.
Buddhindriya: The five senses
of sense-perception, these are smelling, tasting, seeing, feeling by touch and hearing
which is also known as jnanendriya.
-C-
Caitanya: The foundational
Consciousness which has absolute freedom of knowing and doing, of Jnana and Kriya Shakti.
Cakra: The group or Collective
whole of Shaktis.
Cakresvara: The master or lord
of the group of Shaktis.
Camatkara: Bliss of the pure
I-Consciousness; delight of artistic experience.
Candra: Prameya or object of
knowledge; the apana prana or nadi (channel or nerve).
Caramakala: The highest phase
of manifestation known as Shantyatita or Shantatita Kala.
Cetana: ParamaShiva, Self,
Conscious individual.
Cetya: Knowable, object of
consciousness.
Chaitanya. the changeless
aspect of Universal Consciousness; the Universal Intelligence or Spirit; the boundless
space in which the universe is born, grows, and dies; the continuum of experience that
pervades, sustains, and vitalizes all existence; the source of all things; the spiritual
substance of all things; the one and only Reality
Cheda: Cessation of prana and
apana by sounding of anacka (vowel-less) sounds.
Chinmaya: pure conscious power.
Chit: the static aspect of
consciousness in the manifest world; the Shiva Tattva; the Absolute; foundational
consciousness; the unchanging principle of all changes.
Chiti: the conscious power of
the Absolute that brings about the world process.
Chitshakti: the power of
self-revelation by which the Supreme shines by Itself. This aspect is known as Shiva.
Cidananda: (1) The nature of
ultimate Reality consisting of consciousness and bliss. (2) The sixth stratum of ananda in
Uccara Yoga of Anava Upaya.
Citi: The Absolute;
foundational consciousness; the consciousness that is the unchanging principle of all
changes.
Citta: The limitation of the
Universal Consciousness manifested in the individual mind, the mind of the empirical
individual.
-D-
Darshana: Seeing; system of
philosophy.
Desha: Space
Desha adhva: Kala, tattva, and
bhuvana.
Dharana: (1) Meditation (2)
letters in Sanskrit.
Dhruva: (1) Amuttara stage (2)
a Sanskrit letter.
Dhvani Yoga: A dharana of Anava
Upaya consisting of concentration on Anahata Nada (unstruck sound) arising within through
Prana Shakti. This is also known as Carna Yoga.
Dhyana Yoga: The highest
dharana of Anava Upaya in which pramata (knower) are realized as aspects of Samvid or
foundational consciousness.
Dik: Space
Dikcari: Sub-species of
Vamesvari, connected with bahiskaranas or outer senses.
Diksha/Diksa: spiritual
initiation by a Guru by which spiritual knowledge is imparted, the bondage of innate
ignorance is removed, and the individual soul realizes its identity with God. It is the
process by which grace is bestowed.
Divya Mudra: Khecari Mudra.
-E-
-F-
-G-
Guna: quality, property, or
attribute; the basic constituents of Prakriti. They are three in number: sattva, rajas,
and tamas.
Guru! a perfected spiritual
Master; one who has realized his identity with God and who can impart this experience to a
disciple. The Guru is the grace-bestowing power of God; one who initiates a seeker through
the process of Shaktipat.
-H-
Ha: Symbol of Shakti or Divine
Power
Hamsa: The Jiva, the soul.
Hamsajapa: The consciousness of
Nada-Kala.
Hathapaka: Persistent process
of assimilating experience to the central consciousness of the experient.
Hetu: Cause
Hetumat: Effect
Hrdaya: Lit, heart; the central
consciousness; Light of Central Consciousness which is the substratum of all
manifestation; Citprakasa.
-I-
Ichha: Will, representing the
letter (i) in sanskrit.
Ichha-Shakti: the inseperable
innate Will Power of ParamaShiva intent on manifestation; that inward state of ParamaShiva
in which jnana and kriya are unified; the predominant aspect of SadaShiva.
Ichha upaya: Sambhava-upaya,
also known as Ichha Yoga.
Idanta: This-consciousness;
objective consciousness.
Indu: Prameya or object; apana;
kriya-shakti.
Isana: Representing the letter
"i". The first inner Shakti of Shiva that acts as the teacher of Shaiva Shastra/
Ishvara-tattva: The fourth
tattva, counting from Shiva. The consciousness of this tattva is "This am I".
Jnana is predominant in this tattva.
Ishvara-bhattaraka: The
presiding deity of the Mantresvaras residing in Ishvara tattva.
Ishvara: the fourth tattva in
the process of universal manifestation. In this tattva, "I" and
"this' are equally prominent. The consciousness of Sadashiva is "I am
this." The consciousness of Ishvara is "this and I." Jnana is predominant
in this tattva.
-J-
Jnana Indriyas: the five senses
of perception: the power of hearing (srotra), the power of feeling~by-touch (tvak), the
power of seeing (chakshu), the power of tasting (jihva), and the power of smelling
(glirana)
Jnana Shakti: the power of
knowledge; the power of maintaining all objects in conscious relationship with oneself and
also with one another. This aspect is known as Ishvara.
-K-
Kaala: one of the five
kanchukas. It is the power that limits the universal condition of eternal existence;
therefore, it is the origin of time, the cause of the sequential existence of things,
which are known and then cease to be known. It is the cause of the temporal order - past,
present, and future.
Kalaa: one of the five
kanchukas. It is the power that limits the universal condition of omnipotence; therefore,
it is the cause of the limited agency of the individual soul.
Kalpa: a day of Brahma; a
period of 1,000 Maha Yugas; said to last 4,320,000,000 solar years
Kanchukas: the five evolutes of
Maya produced when the five universal conditions of consciousness are limited by Maya.
Karma Indriyas: the five powers
of action: the power of speaking (vak), the power of grasping (pani), the power of
locomotion (pada) , the power of excretion (payu), and the power of procreation (upastha)
Karma Mala: limitation of the
universal power of action to a finite power. Its origin is the lack of awareness that
Shiva is the only real agent or doer.
Kriya Shakti: the power of
action; the power of Paramashiva to assume any and every form. This aspect is known as
Shuddha Vidya.
Kundalini: the Shakti or
creative force of the universe, which lies coiled in a contracted form at the base of the
spine. This Shakti can be awakened by a Guru through the process of Shaktipat.
-L-
Lokanandah Sarnudhi:. the
superconscious state in which the bliss of the world is experienced.
-M-
Manas: the mind; one of the
psychic instruments. It co-operates with the senses in building up perceptions; it builds
up images and concepts. It is a state of intense activity and is the product of Ahamkara.
Mantra: a mystic syllable,
word, or group of words charged with divine or spiritual power. A mantra consists of
sounds and embodies pure knowledge. One of the most common methods
by which a Guru initiates a
disciple is mantra diksha or the imparting of a mantra.
Mantra Maheshvaras: subjects
who experience the "I am this" level of consciousness of the Sadashiva Tattva.
Mantras! subjects who
experience the "I am this" level of consciousness of the Shuddha Vidya Tattva,
in which the subjective and objective elements are equally prominent.
Mantreshvaras: subjects who
experience the "this I am" level of consciousness of the Ishvara Tattva.
Maya Tattva: the sixth tattva
in the process of universal manifestation; the gross power of consciousness; the limiting
principle which reduces the universal powers of consciousness through the five kanchukas,
producing the state of limited experience.
Mayiya Mala: limitation of the
power of knowledge, which brings about the sense of difference.
-N-
Nala: literally,
"impurity;" the limitation which constitutes the essential nature of the finite
self.
Niyati: one of the five
kanchukas. It is the power that limits the universal condition of all-pervasiveness or
omnipresence; therefore, it is the cause of limitation with regard to space and cause. It
connects specific causes to specific effects.
-O-
-P-
Paramashiva: literally,
"Supreme Shiva'" the Absolute, the Ultimate Reality;
Parameshvara: literally,
"the Supreme Lord;" another name frequently used for the Ultimate Reality
Parasamvit: literally,
"the Supreme Experience;" Pure Consciousness; another name for Paramashiva, the
Ultimate Reality.
Parashakti: literally,
"Supreme Power;" the highest Shakti of the Divine; another name for Vimarsha.
Prakasha: literally,
"light;" one of the two aspects of Paramashiva, the Ultimate Reality; the
principle of self-revelation which illuminates everything; consciousness; the principle by
which everything else is known.
Prakriti: the objective
manifestation of the "I am this" experience of Shuddha Vidya. Purusha is the
experiencer (subject) and Prakriti is the experienced (object). Prakriti is the objective
effect of the Kalaa Tattva. It has three constituents or gunas - sattva, rajas, and tamas
- which are the gross forms of the jnana, iccha, and kriya shaktis of Shiva.
Pralaya: the dissolution and
reabsorption of the universe at the end of a kalpa; the transcendental phase of
consciousness; the passive phase or potential period when all manifestations are dormant.
Pralayakalas: experiencing
subjects or individual souls resting in the Maya Tattva during pralaya. They are not
cognizant of anything and possess no physical body - only the subtle body. They have only
the Anava and Karma Malas.
Pratyabliuna: literally,
"recognition;" the rediscovery or realization that the universal and individual
spirits are one; another name for Kashmir Shaivism.
Pratyabhijna Hridayam:
text of Kashmir Shaivism composed by Kshomaraja, which summarizes the teachings of
Utpala's Isvara Pratyabhijna in twenty sutras. See Appendix II.
Pratyabhijna (shastra) : that
branch of the literature of Kashmir Shaivism that deals specifically with the
philosophical reasons for the doctrines of the Shivasutras. The founder of this
branch of literature was Somananda (c. 850-900 A.D..), author of the Shivadrisitti,
which became the basic text of Kashmir Shaivism, however, his work was carried on in
greater detail by his famed pupil Utpala (c. 900-950 A.D.), author of the Pratyabhijna Sutra,
which has given its name to this branch of the literature
Purusha: the limited individual
soul. When Shiva subjects Himself to Maya and the five kanchukas, His universal powers are
limited and He becomes a Purusha or individual subject. It is the subjective manifestation
of the "I am this" experience of Shuddha Vidya.
-Q-
-R-
Raga: one of the five kanchukas.
It is the power that limits the universal condition of completeness; therefore, it is the
cause of love or attraction for particular objects.
Rajo Guna: the activating
aspect of Prakriti
-S-
Sadashiva: the third tattva in
the process of universal manifestation. At this stage the "I" - experience is
more prominent than the "this" - experience. This tattva is also known as
Sadakhya, inasmuch as "sat" or being is posited at this stage. Iccha or will is
predominant in this tattva.
Sakalas: all experiencing
subjects or individual souls who identify themselves with the physical body and lack true
knowledge of the Self. They are associated with the Anava, Mayiya, and Karma Malas.
Samavesha: absorption or
merging of the individual consciousness into the Divine or Universal Consciousness.
Sattva Guna: the illuminating
aspect of Prakriti.
Shaktajas: the subjects who
experience the "1 am" level of consciousness of the Shakti Tattva.
Shakta Upaya: one of the means
to Self-realization; the path which is concerned with those psychological practices of
transformation which bring about ultimate union with the Universal Consciousness. It is
also called the Jnana (knowledge) Upaya because mental activities play an important role
in it. Here one attempts to realize the Self through knowledge, meditation, and
contemplation of such ideas as
"Shivo’ham" (I
am Shiva). It is also known as the Bhedabheda Upaya because it is based upon difference as
well as identity.
Shakti: the second tattva; the
active or dynamic aspect of consciousness; the energy of shiya. Shakti polarizes
consciousness into "1 and this" or subject and object. Shakti, however, is not
different from Shiva, but is Shiva Himself in His creative aspect. Shakti is Shiva's
intention to create. In the Shakti Tattva, the ananda aspect of the Supreme is
predominant. The Shiva-Shakti Tattva is not an emanation, but the seed of all emanation.
Shaktipat: descent of the
divine Shakti; the process of grace bestowal; the transmission of Shakti, or spiritual
energy, from a Siddha Guru into a seeker, thereby awakening the dormant Shakti or
Kundalini.
Shambhavas: the subjects who
experience the level of consciousness of the Shiva Tattva, pure "I" - ness.
Shambhava Upaya: one of the
means to Self-realization, meant fur advanced aspirants who, by meditating on the Shiva
Tattva, attain to His consciousness. This is the path of will where one attempts to
maintain constant awareness that the universe is nothing but Chiti or Universal
Consciousness.
Shiva: the initial creative
movement of Paramashiva; the first tattva in the process of universal manifestation; the
static aspect of consciousness in which chit or the power of self-revelation is
predominant; the pure "I" - consciousness, disengaged from objective
content or "this.'
Shivasutras: the
aphorisms which form the basis of the Kashmir Shaivistic philosophy, revealed to the saint
Vasugupta in the ninth century A.D. by Lord Shiva, who appeared to him in a dream
revealing the whereabouts of a large rock on which the aphorisms had been engraved
Shuddha'Shuddha Tattva:
pure-impure creation; the manifestation from the Maya Tattva to Purusha.
Shuddha Tattvas: pure creation;
the manifestation of the first five tattvas from Shiva to Shuddha Vidya.
Shuddha Vidya: the fifth tattva
in the process of universal manifestation. In this tattva both "I" and
"this" are equally prominent. Though the universe is seen differently, yet
identity runs through it as a thread. There is unity in diversity at this stage. Kriya is
predominant in this tattva. The consciousness of this stage is "this is this" or
"I am I" .
Siddha Guru: a perfected Master
who has realized his union with God. By virtue of this realization, a Siddha is a direct
channel for the dispensation of divine grace. He has the power to transmit his own Shakti
or spiritual energy into a seeker, thereby awakening the dormant Shakti known as
Kundalini.
Spanda: the dynamic aspect of
the transcendental Reality; the supreme universal power; the ultimate conscious force or
energy that permeates the universe during its processes of evolution and involution.
Spanda is the impulse, throb, or ceaseless force from which springs all that exists.
Spanda is the first motion of will; the initial impetus of spirit; the source of all
actions; that power of consciousness which infuses life into the physical senses, which
would otherwise appear inert. It is the first stage of consciousness before it
crystallizes into the reasoning process
Spandakarika: main text
of the Spanda branch of the literature of Kashmir Shaivism.
Spanda (Shastra) that
branch of the literature of Kashmir Shaivism that elaborates in greater detail the
doctrines of the Shivasutras, but does not propose to discuss the philosophy upon
which they are based. The principal treatise is entitled the Spandasutras, generally
called the Spandakarikas.
Srishti: creation of the
universe In Kashmir Shaivism, it refers to the immanent or active phase of consciousness,
which is also called ahhasa.
Sushumna: the central nadi or
subtle channel of energy leading from the base of the spine to the crown of the head.
-T-
Tamo Guna: the restraining or
obscuring force of Prakriti.
Tanmatras: subtle or
rudimentary elements: sound-as-such (Shabda Tanmatra) , touch-as-such (Sparsha Tanmatra) ,
color-as-such (Rupa Tanmatra) , flavor-as--such (Rasa Tanmatra) and odor-as-such (Gandha
Tanmatra) , as distinguished from the particular forms of sound, touch, color, flavor, and
odor.
Tattva: literally,
"thatness;" the basic categories or principles of the process of universal
manifestation in Kashnir Shaivism, thirty-six in number, from the Shiva Tattva to the
Prithivi Tattva (earth)
-U-
Ummesha: literally,
"opening of the eye;" the unfolding or manifestation of the universe;
technically, the junction-point between two thoughts.
Upaya: path or means to
Self-realization. There are four in number: the Anava Upaya, Shakta Upaya, Shambhava
Upaya, and Anupaya
-V-
Vidya: one of the five
kanchukas. It is the power that limits the universal power of omniscience; therefore, it
is the cause of limited knowledge.
Vijnanakalas: the individual
souls or experiencing subjects below Shuddha Vidya but above Maya. They have pure
awareness but no agency. They are free of the Karma and Mayiya Matas but not yet free of
the Anava Mala.
Vimarsha: literally,
"experience;" one of the two aspects of Paramashiva, the Ultimate Reality; the
non-relational pure "I" - consciousness; the Self-consciousness of the Supreme
which brings about the world process; also called Parashakti (Supreme Power)
-W-
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GLOSSARY
OF WORDS USED IN 
