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yogaposesfortwo · 4 years

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Yoga Philosophy: Grounding and Calming Practices

A central aspect of yogic philosophy, Buddhism and Vedanta, is the practice of being content and peaceful when the outside world is unpredictable and at times chaotic. Parinamavada is the Buddhist concept that everything is in a constant state of flux and change, and that attachment to that which changes brings suffering. Indeed, suffering for many of us arises because we become attached to the things in life we can’t control, whether its physical appearance, work life, relationships, finances or flexibility. We may feel joyful when everything is exactly as we want it to be, but as soon as things change, we’re often filled with underlying anxiety and a sense of loss. Freedom from attachment leads to a sense of peace unrivalled by any material object or achievement. As Thich Naht Hanh has said; “Letting go gives us freedom and freedom is the only condition for happiness.” Fortunately there are a number of calming practices that can help us feel more balanced and entered even at a time of uncertainty and unease.

Atma Vidya

Whilst freedom from attachment is one step on the path to peace, Atma Vidya or ‘knowledge of the reality of the self’ takes the practice further and encourages the practitioner to explore all the things they are not, in order to know the nature of what they really are. Atma Vidya reasons that whatever is happening around us and to us is just like a play unfolding, an illusion we mistake for reality. Freedom from this illusion and the realisation that our true self is something far beyond what we cling to on a daily basis gives a sense of contentment, groundedness and a deep knowing that we are in fact pure consciousness itself. So how can we move closer towards experiencing a glimpse of this grounded peace and contentment? How can we find stillness amongst the ever-changing world around us? Yogic practices have fortunately focused on this for thousands of years, so we have a treasure trove of practices to choose from and cultivate daily. Try the following to help you feel calm, grounded and peaceful at a time when things are unpredictable: Pranayama: Prana refers to ‘life force’ – the energy behind life itself, but it also implies ‘breath’. By observing the breath, we observe our life force energy, and by cultivating a harmonious breathing pattern, we allow our life force to be more harmonious too. Sama Vritti Pranayama is a breathing technique known as ‘equal breathing’ or breathing with ‘equal fluctuations’ in length. This simple practice helps calm the mind and bring about a sense of balance. Simply bring your body into a comfortable position, breathe in for a count of five, hold for five, breathe out for a count of five and hold for five. This practice is also known as ‘box breathing’, and you can imagine drawing the lines of a square with each breath to give the mind a focus. Practice this when you wake in the morning and before bed if possible. Mantra: The words we hear and say have a powerful impact upon how we feel. Mantras are words imbued with an almost magic quality can really make a difference to our state of being. To stay calm and grounded, choose a mantra like Om Shanti meaning ‘I am peace’ or an affirmation such as ‘I am calm, I am centred, I am well’. Repeat often, especially in times of anxiety. Mudra: You have powerful tools for wellbeing literally in the palms of your hands, and these are known as mudras. Mudras are symbolic gestures often made with the hands to help bring about different states of being. Adopting a mudra can help deepen your meditation practice, or serve as a way to focus the mind. To feel grounded, choose Prithvi Mudra, the earth mudra which involves bringing the tip of the ring finger and thumb together to active more earth energy within the body and mind. Connect To Nature: Nature has a way of helping the body decrease levels of cortisol (the ‘stress hormone’) and increase endorphins (happy hormones!) Whether it’s getting outside in the woods, near a lake, or simply stepping out into your garden, try to make connecting with nature a daily practice and notice how much calmer you feel. Feel Your Feet: When the mind is busy, focusing on the feet is a great way to move energy down from the brain to the body. Stand comfortably and focus on the feeling of your feet connected to the earth. Lift your toes and replace them one by one, noticing the firm connection of the skin on the soles of your feet to the ground. As you exhale, imagine roots growing from the feet deep into the earth, and as you inhale, imagine drawing up energy from the earth into your body. Acupressure Points: For a quick dose of calmness, try firmly but gently massaging the following acupressure points with your index finger or thumb: Hall Of Impression point, located between the eyebrows, and the Union Valley point, located in the webbing between the thumb and index finger. Essential Oils: Scents interact directly with the brain and can change how we feel almost instantly. Try inhaling good quality essential oils like lavender or chamomile for calming, and neroli or ylang ylang for a mood boost. Brahmari Breath: Humming is naturally soothing for the nervous system, and yogis have been practicing Brahmari Pranayama or ‘Humming Bee Breath’ for thousands of years. Simply close your eyes and cover your ears. Inhale fully and as you exhale, find a deep humming sound. Notice the vibrations in your sinuses, chest and throat as you hum, and repeat as often as you like. The post Yoga Philosophy: Grounding and Calming Practices appeared first on Yogamatters Blog. Author: Emma Newlyn Source: https://www.yogamatters.com/blog/yoga-philosophy-grounding-and-calming-practices/ Discover more info about Yoga Poses for Two People here: Yoga Poses for Two Read the full article

#yogacalming #yogaphilosophy #yogaposesfortwo #yoga

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bhedana · 5 years

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Enerji alanı fiziksel bedenden önce var olmaktadır. Insan enerji alanı, üstünde hücrelerin büyüdüğü bir enerji matriks yapısı sağlar. Bu gerçeği destekleyen bir fenomende kol ve bacak gibi organları kesilerek alınan İnsanların bu organları hissetmeye devam etmesidir. Fiziksel organların kesilmesine rağmen enerji alanında bu organlar hala mevcuttur. Hislerin enerji alanında taşınıyor olmaları nedeniyle, birey kaybettiği organı duyumsamaya devam eder....

YOGA Prana Vidya Biyoenerji Bilimi Kitabı

Büyük Üstad Akif Manaf

#yoga #yoga academy #yoga teknikleri #yoga merkezi #yoga studio #yoga style #kitap #kitap oku #kitap sözü #kitaplık #kitapaşkı #kitapkokusu #kitaplar #kitapkurdu #kitap kokusu #kitap kurdu #kitap kesitleri #kitap kulübü

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yogipress · 5 years

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The Hanuman Chalisa – Translated and Explained

Love is the nirvana of the buddha and the samadhi of the yogi. It is the miraculous power of Hanuman, devotee of the hermit king, Rama.

A poem of love and devotion, dedicated to the mighty hero and monkey-god, Hanuman and to his Guru and God: Rama. The poem is replete with praises for his supernatural prowess, his incredulous strength and intelligence, his childlike charm and cunning, and above all for his love and desire to serve Rama, the hermit king of Ayodhya.

This ancient poem, consists of 43 verses, describing a part of the lives of Sri Rama (the perfect indwelling spirit) and Hanumana (prana or the life force) son of the wind god, his devoted disciple and servant.He serves not out of necessity, but from choice, from love. For prana finds its fulfilment only in the perfection of the indwelling spirit. While we spend our lifetime pursuing illusions upon illusions, intoxicated by our own selves as well as the world around us, our prana grows weaker and weaker. But mighty Hanuman, growing from strength to strength, remains exclusively in service of the perfect Rama.

The poem speaks of three types of beings, their places in the world and their relationships with each other.

The three being: humans, demons and between the two are all the others, called the monkeys. All three types have divine and unlimited potential, with the monkeys having the most difficult access to this potential. Humans are those who follow dharma or righteousness i.e. strive to rise above the instinctive nature and succeed, in howsoever small measures. Demons, those who strive for the same and succeed in greater measure than the humans, which gives them superhuman skills. But the ensuing power intoxicates them and instead of freeing them, buries them deeper in the pursuits of the primal brain.

In between we have the monkeys, also a metaphor for the restless mind. A mind that can never rest on anything, like a monkey jumping from branch to branch. It is far easier to capture their attention and domesticate them than the humans or the demons. This limitation lies not in their bodies, but in their forever distracted minds.

Ancient India has always laid more emphasis on the mind than on the body. From this research and years of dedication were born the paths of yoga and vedanta. Recently the west has started to devote a lot of research to the mind, through neuroscience, psychiatry and psychology among other fields.

Ancient epics, myths, legends, poems and stories, explain the mind and its mysteries in a deep and profound manner. They are often woven into the everyday tapestry of social life, so much so that they have naturally lived in peoples hearts and minds since the past thousands of years and are often considered folklore.

One such text is the Hanuman Chalisa, dedicated to the very popular monkey god, Hanuman.

Being a text of devotion and love, it is often dismissed by the more rational as a story about magical impossible people, creatures and events. But it so much more than that. The poem speaks eloquently about the unconditional love of a disciple for his teacher, of a devotee for his god.

The science of yoga devised four paths towards enlightenment, for the different character traits that humans possess. Devotion which is one of them, is said to be the fastest and safest path. Often we admire someone who we see as perfect. They may possess qualities and virtues we would like to have and that admiration naturally blossoms into love and devotion.

The poem starts with a prayer to the sacred dust that lies at the feet of such an enlightened being: Rama – Hanuman’s god and guru. So pure and virtuous is Rama, that even the dust at his feet, says Hanuman, has the potency to clear the disturbed mind, turning it into a perfect mirror reflecting only the divine.

It is said that the very intelligent and perceptive monkey Hanuman recognises Rama’s divinity the moment he sets eyes on him in the forest. Rama, known as purushottam or the perfect man is the very personification of dharma (righteousness). Hanuman recognising this, surrenders his entire life to his service in that very instant, his heart overflowing with love.

Unmatched in strength, and full of divine attributes himself, Hanuman fights Rama’s battles, leaps across the ocean, carries a mountain of sacred healing herbs from the Himalayas to the south of the country, and above all, locates Rama’s estranged wife Sita, to whom he becomes Rama's messenger. These are just some of his feats. Highly popular in his native country, there are thousands of temples dedicated to him across the length and breadth of the country and far beyond, in Thailand, Indonesia, Burma etc.

In this poem, the path of love or Bhakti Yoga is glorified over all other paths towards enlightenment. All other paths require the perfection of techniques and many hours and years spent in practise. But love requires no such thing. It is sufficient unto itself and comes naturally to every being. True love is unconditional love, expecting nothing in return. So great is the power of Hanuman’s love that it outlives even the avatar’s themselves. While avatars born like Rama and Krishna, must return to their heavenly abodes once their work on earth is done, Hanuman is a chiranjeevi or immortal.

Legend says that he can still be seen attending spiritual gatherings where the name of Rama is sung. A special place is always reserved for him. For nothing outlives love as all else faces decay and must perish. But love being the very nature and source of the cosmos is eternal. It needs no nurturing, nor sustenance, instead it nurtures and sustains, asking for nothing in return.

Being desireless is what gives Hanuman his magical powers and strength. All human action, is geared toward the satisfying of desire, whether done consciously or unconsciously. Desire, a tenacious mistress remains forever dissatisfied, forever demanding, thus consuming life relentlessly.

Yet there is another path few are able to see. That of sublimating desire. Where nothing else but love is desired. It is the mighty hero’s path. Only for him or her who has conquered the senses and gone beyond their intoxication. For love is sufficient unto itself and needs no other sustenance. It is the nirvana of the buddha and the samadhi of the yogi. It is the miraculous power of Hanuman, devotee of the hermit king, Rama.

Hanuman Chalisa TRANSLATION

Shri guru charan saroj-raj nija manu mukura sudhaari

Baranau Raghubara Vimala Jasu jo dayala phala chari

Bowing to my Guru’s lotus feet I pray that my heart be cleansed, so it may reflect the glories of Rama;

I hear that just hearing of his life, one is bestowed with the four eternal fruits, so difficult to attain: Dharma, Artha, Kama and Moksha;

Buddhi-heen tanu janikay sumirow pavanakumara

Bala-buddhi vidya dehoo mohee harahu klesa mikaara

I Meditate on You, O son of Pavan, Ignorant as I am;

Bestow upon me your light strength and knowledge. So all my afflictions may be liberated;

Jai Hanuman gyan gun sagar

Jai Kapish tihun lok ujagar

Victory to you dear Hanuman, ocean of mercy and compassion;

Victory to you who illuminates all three worlds and is divine amongst monkeys;

Ram doot atulit bala dhama

Anjani-putra Pavan-sut nama

Messenger of Rama, you possess incomparable power;

Son of Anjana and of the wind God;

Mahabir Bikram Bajrangi

Kumati nivar sumati ke sangi

Great hero, stronger than a thunderbolt;

Companion of only the pure minded , please rid my mind too of falsehood;

Kanchan varan viraj subesa

Kanan kundal kunchit kesa

Your golden body shines bright;

Always beautifully dressed you are, adorned with jewels and curly locks;

Hath vajra aur dhvaja viraje

Kaandhe moonj janehu sajai

Holding a thunderbolt and a flag;

your shoulder adorned with the sacred thread;

Sankar-suvan Kesari nandan

Tej prataap maha jag bandan

Manifesting the Great Lord Shiva himself, you are the son of King Kesari;

Who in this world doesn’t revere the strong and the brave? O embodiment of both;

Vidyavaan guni ati chatur

Ram kaj karibe ko aatur

Highly learned, skilled in all Vidyas & full of virtue;

always ready to serve your Lord, Rama;

Prabhu charitra sunibe ko rasiya

Ram Lakhan Sita man basiya

You enjoy nothing more than listening to stories about Rama;

The Lord who dwells in your heart along with Lakshman and Sita;

Sukshma roop dhari Siyahi dikhava

Vikat roop dhari Lank jarava

With equal ease you transform from the tiniest to massive forms;

In front of Sita you appeared minute & humble, later becoming a fearsome giant you burnt Lanka to ash;

Bhima roop dhari asur sanghare

Ramachandra ke kaj sanvare

As a fearsome giant you slayed demons;

removing them from your Lord Rama’s way;

Laye Sanjivan Lakhan jiyaye

Shri Raghuvir harashi ur Laye

You saved Lakshman, bringing the rare Sanjeevani from far away mountains;

Overflowing with Joy, Sri Rama embraced you to his own heart;

Raghupati kinhi bahut badai

Tum mam priye Bharathi sam bhai

Rama sings praises of you; embracing you he says;

‘You are as dear to me as my own brother Bharat’;

Sahas badan tumharo jasa gaave

Asa kahi Shripati kanth lagaave

Even the Thousand Headed Seshnag Sings Your Glory;

Said Rama, taking you in his Embrace;

Sankadhik Brahmaadi muneesa

Narad-Sarad sahita Aheesa

Sanak, Brahma and other sages;

Narada, and Devi Saraswati along with the lord of serpents;

Jam Kubera Digpaal jahan te

Kavi kovid kahi sake kahan te

Yama, Kubera and all other guardians of the directions;

Poets as well as scholars find not the words to sing your praise;

Tum upkar Sugrivahin keenha

Ram milaye rajpad deenha

Eternally grateful to you is Sugriva;

You introduced him to Ram who got him back his kingdom, making him King again;

Tumharo mantra Vibhishan maana

Lankeshwar bhaye sub jag jana

Vibishana surrendered himself to you;

And you made him Lord of Lanka while the world looked on.

Yug sahastra jojan par Bhanu

Leelyo tahi madhur phal janu

Flying towards the Sun, thousands of miles away;

You almost swallowed it whole, thinking it to be a Sweet Fruit;

Prabhu mudrika meli mukh mahee

Jaladhi langhi gaye achraj nahee

Carrying Lord Sri Rama's Ring in your Mouth;

You Leapt across the Ocean. Full of wonder are you;

Durgam kaj jagath ke jete

Sugam anugraha tumhre tete

All things difficult in samsara

Are Rendered Easy by your Grace

Ram dwaare tum rakhvare

Hoat no agya bin paisare

Guardian of Rama’s kingdom;

Who can enter without your blessings?;

Sub sukh lahae tumhari sarna

Tum rakshak kahu ko darna

All joys are mine, in your protection;

With you as guardian what is there to fear?;

Aapan tej samharo aapai

Teenhon lok hank te kanpai

Who but you, can contain your glory?;

Which makes all three worlds tremble as you roar;

Bhoot pisaach nikat nahin aavai

Mahabir jab naam sunavae

No ghosts nor evil comes near;

Hearing your name o great hero;

Nase rog harae sap peera

Japat nirantar Hanumat Beera

What pain, what disease can remain?;

When I continuously utter your name?;

Sankat se Hanuman chudavae

Man, kram, vachan dhyan jo lavai

With my mind, heart and speech fixed on Hanuman;

what problems could I ever have?;

Sap par Ram tapasvee raja

Tin ke kaj sakal tum saja

When my mind is engrossed in Rama, King of yogis;

What problems can I not solve?;

Aur manorath jo koi lavai

Sohi amit jeevan phal pavai

As I bring my chariot mind to the Lords feet;

The immortal fruit of life, I obtain;

Chaaron jug partap tumhara

Hai persidh jagat ujiyara

The 4 yugas are full of your glory;

Your greatness illumines the world;

Sadhu sant ke tum rakhware

Asur nikandan Ram dulhare

Beloved of Sri Rams, o destroyer of demons;

All sages and saints take refuge in you;

Ashta-sidhi nav nidhi ke dhata

As bar deen Janki mata

Mother Sita’s boon grants upon you;

The title of bestower of all eight powers, and all nine treasures;

Ram rasayan tumhare pasa

Sada raho Raghupati ke dasa

Knower of Rama’s sweet gentleness;

You remain always his loving servant;

Tumhare bhajan Ram ko pavai

Janam janam ke dukh bisraavai

Remembering you one attains Rama;

And sorrows of all lifetimes, not just this one, are liberated;

Ant-kaal Raghuvir-pur jayee

Jahan janam Hari-bhakt kahayee

With this devoted heart of mine, known as his servant;

I enter Sri Ramas kingdom;

Aur devta chit na dharehi

Hanumat se hi sarve sukh karehi

Just through this one sadhana of your remembrance;

All delights and happiness come my way;

Sankat kate mite sab peera

Jo sumirai Hanumat Balbeera

What are pains, and what are sorrows to him?;

Whose heart is immersed in you?;

Jai Jai Jai Hanuman Gosain

Kripa karahu gurudev ki nyahin

Victory to Hanuman, master of the senses;

Bestow your kindness as supreme Guru;

Jo sat bar path kare koi

Chhutehi bandhi maha sukh hoyi

With unbroken remembrance of you in my heart;

What can bind me? All is liberation;

Jo yeh padhe Hanuman Chalisa

Hoye siddhi sakhi Gaureesa

Gauri’s husband himself, the great Shiva is witness to my devotion unto you;

Which bestows only liberation;

Tulsidas sada Hari chera

Keeja Nath hriday mein dera

The author Tulsidas, your eternal disciple;

Prays that you live forever in his own heart;

Pavan tanay sankat harana mangala murati roop

Ram Lakhana Sita sahita hriday basahu soor bhoop

Please dwell eternally in my heart too, son of Pavan and destroyer of difficulties;

Along with Sri Rama Lakshman and Sita.

#hanuman chalisa lyrics #hanuman chalisa in english #hanuman chalisa english

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reikihealingguide-blog · 5 years

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Differences between Reiki and Yoga

Reiki and Yoga in their purest forms are closer than most people could possibly image. They are both, first and foremost, paths to enlightenment and there is even a branch of Yoga called Prana Vidya) which deals directly with energy healing. While the use of energy in Yoga more closely resembles that of Qi Gong of which the relationship to Reiki will be discussed more deeply in another post in that it uses energies found and cultivated within the body rather than relying on energies outside of the body as Reiki does, the similarities abound.

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Most people think of Yoga as an attempt to pretzel the body in as many positions as possible, twisting and distorting oneself into ultimately conquering any possible resistance to flexibility. For those who maintain that as their complete understanding of Yoga, which seems to include most of the Yoga practitioners in the West, they are completely missing the mark. Yoga, in its truest sense, consists of 8 parts, contortionist maneuvering being only one of them. These eight branches are generally divided into three tiers. The first two Yama and niyama direct one in some of the dos and don’ts of life. Much like the 5 Reiki Principles.

The second tier involves the actual practice, which is asana, pranayama, and pratyahara. Asana is the part that most people are familiar with, while pranayama consists mainly of breathing exercises. Pratyahara deals with an attempt to ignore everything that’s going on around us so that we can focus within the kind of like a morning commute on a Tokyo subway. The third tier contains the final three limbs dharana, dhyana& samadhi, and this is where the actual fun begins. These are deep concentration, which leads to meditation, which leads to enlightenment.

In Reiki, the goal is enlightenment, although most practitioners, especially in the West mistake Reiki as no more than a healing modality. Reiki guided meditation is the perfect thing for your body and soul to reprise get it now. And just as the Yoga practitioners who feel that Yoga is no more than a chance for them to distort their bodies in as many ways as humanly possible, Reiki practitioners who feel that Reiki is no more than laying on of hands are missing the mark entirely. Following the various Reiki Meditations developed through the years and culminating the sensitivity to subtle energies both within and without. Enlightenment becomes much more than a catch phrase and is realized as the ultimate achievement it really is.

So, reiki and yoga practices are two different things where both try to bring up the inner strength and heal body and mind from the deepest.

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kalpanthealingcenter · 3 years

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krishnaspeaks · 4 years

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Thought for the Day 48/2021

“Don’t focus on who is right and who is wrong, focus on doing what is right.” – Shri N.J. Reddy , The Founder of Yoga Prana Vidya Continue reading

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#blogger motivation motivationalwriting energy energyhealing lifecoach promotor #doing #focus #founder #Reddy Sir #Right #what #WHO #Yoga Prana Vidya #You Deserve to Conquer the World 🌎

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yogasthvidyarishikesh · 3 years

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The word Reiki is the unification of two words ‘Rei’ and ‘Ki’ meaning spiritually influenced life force energy. Reiki can be simply defined as an advanced and highly superior technique that influences the construction and networking of the universe. It is identical to the prana in kundalini yoga. It is the primal force that is the cause of life in everything. AUDIENCE This course is for anyone and everyone, who wants to be trained to become a healer as well as a Reiki master/teacher. Teacher: Our spiritual teacher “Yogi BuddhaDeva“

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Yogasth Foundation YouTube Channel Link: https://www.youtube.com/channel/UCYLmr2kGCw4kX4jPJaxmVhQ

Yogasth Vidya Rishikesh YouTube Channel Link: https://www.youtube.com/channel/UCOqIeraKa4tQIj54E52mWlQ

Reiki YouTube Playlist Link: https://www.youtube.com/channel/UCYLmr2kGCw4kX4jPJaxmVhQ/playlists

Reiki YouTube Playlist part 2 Link: https://www.youtube.com/watch?v=Z0RlYTyisO8&list=PLljNZdSv633jpyy91PMXDj_lR37xg8wYM

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yogadeepika · 3 years

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Asana practice, the practice of yoga, is about undoing. • Proper relaxation comes from awareness of the self. If you are in control of how your body moves, you can then control the senses, if you control the sense, you can control the mind, if you have the body, senses, mind and prana (vital energy/breath) controlled, then there is awareness of all things necessary for balance. • Do you want more control of your life, more direction, more awareness, less pain and pills and more energy? Does the thought of getting old worry you, as you feel you'll not be able to do the things you once could due to the years of mind and body neglect? None of this need be of concern. • We are all getting older by the second, this is inevitable. No amount of material possessions can change this. But, it is in our hands as to what state we will travel trough this life and in what condition we will be in for our friends, family and children. • Take time each day to care for yourself. This mind and body is the most precious thing you'll ever own. • I'm running classes each week, not solely to support myself, but to give back a practice that has help in my life so much. Yoga is a transformative practice and I encourage all to utilise it's ancient teachings to better yourself and the lives of others around you. • Thank you for those who took the time to read this. • Email me at [email protected] to talk, book a class or with questions. I'm happy to help. • Next class: Wednesday Hatha Yoga 16:45 - 17:45 • Namaste • #honestypost #yoga #union #awareness #awarenessofself #betterliving #selfhelp #happytohelp #love #hathayoga #yogi (at Sivananda Yoga Vidya Peetham) https://www.instagram.com/p/CNUbtdYDsvv/?igshid=wicucuj1nbhd

#honestypost #yoga #union #awareness #awarenessofself #betterliving #selfhelp #happytohelp #love #hathayoga #yogi

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edgeyogaschool · 4 years

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Sanskrit.

Head on over to YogaJournal.com for this Sanskrit Cheat Sheet!

Abhyasa: practice; cf. vairagya

Acarya (sometimes spelled Acharya in English): a preceptor, instructor; cf. guru

Advaita ("nonduality"): the truth and teaching that there is only One Reality (Atman, Brahman), especially as found in the Upanishads; see also Vedanta

Ahamkara ("I-maker"): the individuation principle, or ego, which must be transcended; cf. asmita; see also buddhi, manas

Ahimsa ("nonharming"): the single most important moral discipline (yama)

Akasha ("ether/space"): the first of the five material elements of which the physical universe is composed; also used to designate "inner" space, that is, the space of consciousness (called cid-akasha)

Amrita ("immortal/immortality"): a designation of the deathless Spirit (atman, purusha); also the nectar of immortality that oozes from the psychoenergetic center at the crown of the head (see sahasrara-cakra) when it is activated and transforms the body into a "divine body" (divya-deha)

Ananda ("bliss"): the condition of utter joy, which is an essential quality of the ultimate Reality (tattva)

Anga ("limb"): a fundamental category of the yogic path, such as asana, dharana, dhyana, niyama, pranayama, pratyahara, samadhi, yama; also the body (deha, sharira)

Arjuna ("White"): one of the five Pandava princes who fought in the great war depicted in the Mahabharata, disciple of the God-man Krishna whose teachings can be found in the Bhagavad Gita

Asana ("seat"): a physical posture (see also anga, mudra); the third limb (anga) of Patanjali's eightfold path (astha-anga-yoga); originally this meant only meditation posture, but subsequently, in hatha yoga, this aspect of the yogic path was greatly developed

Ashrama ("that where effort is made"): a hermitage; also a stage of life, such as brahmacharya, householder, forest dweller, and complete renouncer (samnyasin)

Ashta-anga-yoga, ashtanga-yoga ("eight-limbed union"): the eightfold yoga of Patanjali, consisting of moral discipline (yama), self-restraint (niyama), posture (asana), breath control (pranayama), sensory inhibition (pratyahara), concentration (dharana), meditation (dhyana), and ecstasy (samadhi), leading to liberation (kaivalya)

Asmita ("I-am-ness"): a concept of Patanjali's eight-limbed yoga, roughly synonymous with ahamkara

Atman ("self"): the transcendental Self, or Spirit, which is eternal and superconscious; our true nature or identity; sometimes a distinction is made between the atman as the individual self and the parama-atman as the transcendental Self; see also purusha; cf. brahman

Avadhuta ("he who has shed [everything]"): a radical type of renouncer (samnyasin) who often engages in unconventional behavior

Avidya ("ignorance"): the root cause of suffering (duhkha); also called ajnana; cf. vidya

Ayurveda, Ayur-veda ("life science"): one of India's traditional systems of medicine, the other being South India's Siddha medicine

Bandha ("bond/bondage"): the fact that human beings are typically bound by ignorance (avidya), which causes them to lead a life governed by karmic habit rather than inner freedom generated through wisdom (vidya, jnana)

Bhagavad Gita ("Lord's Song"): the oldest full-fledged yoga book found embedded in the Mahabharata and containing the teachings on karma yoga (the path of self-transcending action), samkhya yoga (the path of discerning the principles of existence correctly), and bhakti yoga (the path of devotion), as given by the God-man Krishna to Prince Arjuna on the battlefield 3,500 years or more ago

Bhagavata-Purana ("Ancient [Tradition] of the Bhagavatas"): a voluminous tenth-century scripture held sacred by the devotees of the Divine in the form of Vishnu, especially in his incarnate form as Krishna; also called Shrimad-Bhagavata

Bhakta ("devotee"): a disciple practicing bhakti yoga

Bhakti ("devotion/love"): the love of the bhakta toward the Divine or the guru as a manifestation of the Divine; also the love of the Divine toward the devotee

Bhakti-Sutra ("Aphorisms on Devotion"): an aphoristic work on devotional yoga authored by Sage Narada; another text by the same title is ascribed to Sage Shandilya

Bhakti Yoga ("Yoga of devotion"): a major branch of the yoga tradition, utilizing the feeling capacity to connect with the ultimate Reality conceived as a supreme Person (uttama-purusha)

Bindu ("seed/point"): the creative potency of anything where all energies are focused; the dot (also called tilaka) worn on the forehead as indicative of the third eye

Bodhi ("enlightenment"): the state of the awakened master, or buddha

Bodhisattva ("enlightenment being"): in Mahayana Buddhist yoga, the individual who, motivated by compassion (karuna), is committed to achieving enlightenment for the sake of all other beings

Brahma ("he who has grown expansive"): the Creator of the universe, the first principle (tattva) to emerge out of the ultimate Reality (brahman)

Brahmacharya (from brahma and acarya "brahmic conduct"): the discipline of chastity, which produces ojas

Brahman ("that which has grown expansive"): the ultimate Reality (cf. atman, purusha)

Brahmana: a brahmin, a member of the highest social class of traditional Indian society; also an early type of ritual text explicating the rituals and mythology of the four Vedas; cf. Aranyaka, Upanishad, Veda

Buddha ("awakened"): a designation of the person who has attained enlightenment (bodhi) and therefore inner freedom; honorific title of Gautama, the founder of Buddhism, who lived in the sixth century B.C.E.

Buddhi ("she who is conscious, awake"): the higher mind, which is the seat of wisdom (vidya, jnana); cf. manas

Cakra or Chakra ("wheel"): literally, the wheel of a wagon; metaphorically, one of the psycho-energetic centers of the subtle body (sukshma-sharira); in Buddhist yoga, five such centers are known, while in Hindu yoga often seven or more such centers are mentioned: mula-adhara-cakra (muladhara-cakra) at the base of the spine, svadhishthana-cakra at the genitals, manipura-cakra at the navel, anahata-cakra at the heart, vishuddha-cakra or vishuddhi-cakra at the throat, ajna-cakra in the middle of the head, and sahasrara-cakra at the top of the head

Cin-mudra ("consciousness seal"): a common hand gesture (mudra) in meditation (dhyana), which is formed by bringing the tips of the index finger and the thumb together, while the remaining fingers are kept straight

Cit ("consciousness"): the superconscious ultimate Reality (see atman, brahman)

Citta ("that which is conscious"): ordinary consciousness, the mind, as opposed to cit

Darshana ("seeing"): vision in the literal and metaphorical sense; a system of philosophy, such as the yoga-darshana of Patanjali; cf. drishti

Deva ("he who is shining"): a male deity, such as Shiva, Vishnu, or Krishna, either in the sense of the ultimate Reality or a high angelic being

Devi ("she who is shining"): a female deity such as Parvati, Lakshmi, or Radha, either in the sense of the ultimate Reality (in its feminine pole) or a high angelic being

Dharana ("holding"): concentration, the sixth limb (anga) of Patanjali's eight-limbed yoga

Dharma ("bearer"): a term of numerous meanings; often used in the sense of "law," "lawfulness," "virtue," "righteousness," "norm"

Dhyana ("ideating"): meditation, the seventh limb (anga) of Patanjali's eight-limbed yoga

Diksha ("initiation"): the act and condition of induction into the hidden aspects of yoga or a particular lineage of teachers; all traditional yoga is initiatory

Drishti ("view/sight"): yogic gazing, such as at the tip of the nose or the spot between the eyebrows; cf. darshana

Duhkha ("bad axle space"): suffering, a fundamental fact of life, caused by ignorance (avidya) of our true nature (i.e., the Self or atman)

Gayatri-mantra: a famous Vedic mantra recited particularly at sunrise: tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat

Gheranda-Samhita ("[Sage] Gheranda's Compendium"): one of three major manuals of classical hatha yoga, composed in the seventeenth century; cf. Hatha-Yoga-Pradipika, Shiva-Samhita

Goraksha ("Cow Protector"): traditionally said to be the founding adept of hatha yoga, a disciple of Matsyendra

Granthi ("knot"): any one of three common blockages in the central pathway (sushumna-nadi) preventing the full ascent of the serpent power (kundalini-shakti); the three knots are known as brahma-granthi (at the lowest psychoenergetic center of the subtle body), the vishnu-granthi (at the heart), and the rudra-granthi (at the eyebrow center)

Guna ("quality"): a term that has numerous meanings, including "virtue"; often refers to any of the three primary "qualities" or constituents of nature (prakriti): tamas (the principle of inertia), rajas (the dynamic principle), and sattva (the principle of lucidity)

Guru ("he who is heavy, weighty"): a spiritual teacher; cf. acarya

Guru-bhakti ("teacher devotion"): a disciple's self-transcending devotion to the guru; see also bhakti

Guru-Gita ("Guru's Song"): a text in praise of the guru, often chanted in ashramas

Guru-Yoga ("Yoga [relating to] the teacher"): a yogic approach that makes the guru the fulcrum of a disciple's practice; all traditional forms of yoga contain a strong element of guru-yoga

Hamsa ("swan/gander"): apart from the literal meaning, this term also refers to the breath (prana) as it moves within the body; the individuated consciousness (jiva) propelled by the breath; see jiva-atman; see also parama-hamsa

Hatha Yoga ("Forceful Yoga"): a major branch of yoga, developed by Goraksha and other adepts c. 1000 C.E., and emphasizing the physical aspects of the transformative path, notably postures (asana) and cleansing techniques (shodhana), but also breath control (pranayama)

Hatha-Yoga-Pradipika ("Light on Hatha Yoga"): one of three classical manuals on hatha yoga, authored by Svatmarama Yogendra in the fourteenth century

Hiranyagarbha ("Golden Germ"): the mythical founder of yoga; the first cosmological principle (tattva) to emerge out of the infinite Reality; also called Brahma

Ida-nadi ("pale conduit"): the prana current or arc ascending on the left side of the central channel (sushumna nadi) associated with the parasympathetic nervous system and having a cooling or calming effect on the mind when activated; cf. pingala-nadi

Ishvara ("ruler"): the Lord; referring either to the Creator (see Brahma) or, in Patanjali's yoga-darshana, to a special transcendental Self (purusha)

Ishvara-pranidhana ("dedication to the Lord"): in Patanjali's eight-limbed yoga one of the practices of self-restraint (niyama); see also bhakti yoga

Jaina (sometimes Jain): pertaining to the jinas ("conquerors"), the liberated adepts of Jainism; a member of Jainism, the spiritual tradition founded by Vardhamana Mahavira, a contemporary of Gautama the Buddha

Japa ("muttering"): the recitation of mantras

Jiva-atman, jivatman ("individual self"): the individuated consciousness, as opposed to the ultimate Self (parama-atman)

Jivan-mukta ("he who is liberated while alive"): an adept who, while still embodied, has attained liberation (moksha)

Jivan-mukti ("living liberation"): the state of liberation while being embodied; cf. videha-mukti

Jnana ("knowledge/wisdom"): both worldly knowledge or world-transcending wisdom, depending on the context; see also prajna; cf. avidya

Jnana-Yoga ("Yoga of wisdom"): the path to liberation based on wisdom, or the direct intuition of the transcendental Self (atman) through the steady application of discernment between the Real and the unreal and renunciation of what has been identified as unreal (or inconsequential to the achievement of liberation)

Kaivalya ("isolation"): the state of absolute freedom from conditioned existence, as explained in ashta-anga-yoga; in the nondualistic (advaita) traditions of India, this is usually called moksha or mukti (meaning "release" from the fetters of ignorance, or avidya)

Kali: a Goddess embodying the fierce (dissolving) aspect of the Divine

Kali-yuga: the dark age of spiritual and moral decline, said to be current now; kali does not refer to the Goddess Kali but to the losing throw of a die

Kama ("desire"): the appetite for sensual pleasure blocking the path to true bliss (ananda); the only desire conducive to freedom is the impulse toward liberation, called mumukshutva

Kapila ("He who is red"): a great sage, the quasi-mythical founder of the Samkhya tradition, who is said to have composed the Samkhya-Sutra (which, however, appears to be of a much later date)

Karman, karma ("action"): activity of any kind, including ritual acts; said to be binding only so long as engaged in a self-centered way; the "karmic" consequence of one's actions; destiny

Karma Yoga ("Yoga of action"): the liberating path of self-transcending action

Karuna ("compassion"): universal sympathy; in Buddhist yoga the complement of wisdom (prajna)

Khecari-mudra ("space-walking seal"): the Tantric practice of curling the tongue back against the upper palate in order to seal the life energy (prana); see also mudra

Kosha ("casing"): any one of five "envelopes" surrounding the transcendental Self (atman) and thus blocking its light: anna-maya-kosha ("envelope made of food," the physical body), prana-maya-kosha ("envelope made of life force"), mano-maya-kosha ("envelope made of mind"), vijnana-maya-kosha ("envelope made of consciousness"), and ananda-maya-kosha ("envelope made of bliss"); some older traditions regard the last kosha as identical with the Self (atman)

Krishna ("Puller"): an incarnation of God Vishnu, the God-man whose teachings can be found in the Bhagavad Gita and the Bhagavata-Purana/p>

Kumbhaka ("potlike"): breath retention; cf. puraka, recaka

Kundalini-shakti ("coiled power"): according to Tantra and hatha yoga, the serpent power or spiritual energy, which exists in potential form at the lowest psycho-energetic center of the body (i.e., the mula-adhara-cakra) and which must be awakened and guided to the center at the crown (i.e., the sahasrara-cakra) for full enlightenment to occur

Kundalini-Yoga: the yogic path focusing on the kundalini process as a means of liberation

Laya Yoga ("Yoga of dissolution"): an advanced form or process of Tantric yoga by which the energies associated with the various psycho-energetic centers (cakra) of the subtle body are gradually dissolved through the ascent of the serpent power (kundalini-shakti)

Linga ("mark"): the phallus as a principle of creativity; a symbol of God Shiva; cf. yoni

Mahabharata ("Great Bharata"): one of India's two great ancient epics telling of the great war between the Pandavas and the Kauravas and serving as a repository for many spiritual and moral teachings

Mahatma (from maha-atman, "great self"): an honorific title (meaning something like "a great soul") bestowed on particularly meritorious individuals, such as Gandhi

Maithuna ("twinning"): the Tantric sexual ritual in which the participants view each other as Shiva and Shakti respectively

Manas ("mind"): the lower mind, which is bound to the senses and yields information (vijnana) rather than wisdom (jnana, vidya); cf. buddhi

Mandala ("circle"): a circular design symbolizing the cosmos and specific to a deity

Mantra (from the verbal root man "to think"): a sacred sound or phrase, such as om, hum, or om namah shivaya, that has a transformative effect on the mind of the individual reciting it; to be ultimately effective, a mantra needs to be given in an initiatory context (diksha)

Mantra-Yoga: the yogic path utilizing mantras as the primary means of liberation

Marman ("lethal [spot]"): in Ayurveda and yoga, a vital spot on the physical body where energy is concentrated or blocked; cf. granthi

Matsyendra ("Lord of Fish"): an early Tantric master who founded the Yogini-Kaula school and is remembered as a teacher of Goraksha

Maya ("she who measures"): the deluding or illusive power of the world; illusion by which the world is seen as separate from the ultimate singular Reality (atman)

Moksha ("release"): the condition of freedom from ignorance (avidya) and the binding effect of karma; also called mukti, kaivalya

Mudra ("seal"): a hand gesture (such as cin-mudra) or whole-body gesture (such as viparita-karani-mudra); also a designation of the feminine partner in the Tantric sexual ritual

Muni ("he who is silent"): a sage

Nada ("sound"): the inner sound, as it can be heard through the practice of nada yoga or kundalini yoga

Nada-Yoga ("Yoga of the [inner] sound"): the yoga or process of producing and intently listening to the inner sound as a means of concentration and ecstatic self-transcendence

Nadi ("conduit"): one of 72,000 or more subtle channels along or through which the life force (prana) circulates, of which the three most important ones are the ida-nadi, pingala-nadi, and sushumna-nadi

Nadi-shodhana ("channel cleansing"): the practice of purifying the conduits, especially by means of breath control (pranayama)

Narada: a great sage associated with music, who taught bhakti yoga and is attributed with the authorship of one of two Bhakti-Sutras

Natha ("lord"): appellation of many North Indian masters of yoga, in particular adepts of the Kanphata ("Split-ear") school allegedly founded by Goraksha

Neti-neti ("not thus, not thus"): an Upanishadic expression meant to convey that the ultimate Reality is neither this nor that, that is, is beyond all description

Nirodha ("restriction"): in Patanjali's eight-limbed yoga, the very basis of the process of concentration, meditation, and ecstasy; in the first instance, the restriction of the "whirls of the mind" (citta-vritti)

Niyama ("[self-]restraint"): the second limb of Patanjali's eightfold path, which consists of purity (saucha), contentment (samtosha), austerity (tapas), study (svadhyaya), and dedication to the Lord (ishvara-pranidhana)

Nyasa ("placing"): the Tantric practice of infusing various body parts with life force (prana) by touching or thinking of the respective physical area

Ojas ("vitality"): the subtle energy produced through practice, especially the discipline of chastity (brahmacharya)

Om: the original mantra symbolizing the ultimate Reality, which is prefixed to many mantric utterances

Parama-atman or paramatman ("supreme self"): the transcendental Self, which is singular, as opposed to the individuated self (jiva-atman) that exists in countless numbers in the form of living beings

Parama-hamsa, paramahansa ("supreme swan"): an honorific title given to great adepts, such as Ramakrishna and Yogananda

See alsoWhy Paramahansa Yogananda Was a Man Before His Time

Patanjali: compiler of the Yoga Sutra, who lived c. 150 C.E.

Pingala-nadi ("reddish conduit"): the prana current or arc ascending on the right side of the central channel (sushumna-nadi) and associated with the sympathetic nervous system and having an energizing effect on the mind when activated; cf. ida-nadi

Prajna ("wisdom"): the opposite of spiritual ignorance (ajnana, avidya); one of two means of liberation in Buddhist yoga, the other being skillful means (upaya), i.e., compassion (karuna)

Prakriti ("creatrix"): nature, which is multilevel and, according to Patanjali's yoga-darshana, consists of an eternal dimension (called pradhana or "foundation"), levels of subtle existence (called sukshma-parvan), and the physical or coarse realm (called sthula-parvan); all of nature is deemed unconscious (acit), and therefore it is viewed as being in opposition to the transcendental Self or Spirit (purusha)

Prakriti-laya ("merging into Nature"): a high-level state of existence that falls short of actual liberation (kaivalya); the being who has attained that state

Prana ("life/breath"): life in general; the life force sustaining the body; the breath as an external manifestation of the subtle life force

Pranayama (from prana and ayama, "life/breath extension"): breath control, the fourth limb (anga) of Patanjali's eigthfold path, consisting of conscious inhalation (puraka) retention (kumbhaka) and exhalation (recaka); at an advanced state, breath retention occurs spontaneously for longer periods of time

Prasada ("grace/clarity"): divine grace; mental clarity

Pratyahara ("withdrawal"): sensory inhibition, the fifth limb (anga) of Patanjali's eightfold path

Puja ("worship"): ritual worship, which is an important aspect of many forms of yoga, notably bhakti yoga and Tantra

Puraka ("filling in"): inhalation, an aspect of breath control (pranayama)

Purana ("Ancient [History]"): a type of popular encyclopedia dealing with royal genealogy, cosmology, philosophy, and ritual; there are eighteen major and many more minor works of this nature

Purusha ("male"): the transcendental Self (atman) or Spirit, a designation that is mostly used in Samkhya and Patanjali's yoga-darshana

Radha: the God-man Krishna's spouse; a name of the divine Mother

Raja-Yoga ("Royal Yoga"): a late medieval designation of Patanjali's eightfold yoga-darshana, also known as classical yoga

Rama: an incarnation of God Vishnu preceding Krishna; the principal hero of the Ramayana

Ramayana ("Rama's life"): one of India's two great national epics telling the story of Rama; cf. Mahabharata

Recaka ("expulsion"): exhalation, an aspect of breath control (pranayama)

Rig-Veda; see Veda

Rishi ("seer"): a category of Vedic sage; an honorific title of certain venerated masters, such as the South Indian sage Ramana, who is known as maharshi (from maha meaning "great" and rishi); cf. muni

Sadhana ("accomplishing"): spiritual discipline leading to siddhi ("perfection" or "accomplishment"); the term is specifically used in Tantra

Sahaja ("together born"): a medieval term denoting the fact that the transcendental Reality and the empirical reality are not truly separate but coexist, or with the latter being an aspect or misperception of the former; often rendered as "spontaneous" or "spontaneity"; the sahaja state is the natural condition, that is, enlightenment or realization

Samadhi ("putting together"): the ecstatic or unitive state in which the meditator becomes one with the object of meditation, the eighth and final limb (anga) of Patanjali's eightfold path; there are many types of samadhi, the most significant distinction being between samprajnata (conscious) and asamprajnata (supraconscious) ecstasy; only the latter leads to the dissolution of the karmic factors deep within the mind; beyond both types of ecstasy is enlightenment, which is also sometimes called sahaja-samadhi or the condition of "natural" or "spontaneous" ecstasy, where there is perfect continuity of superconscious throughout waking, dreaming, and sleeping

Samatva or samata ("evenness"): the mental condition of harmony, balance

Samkhya ("Number"): one of the main traditions of Hinduism, which is concerned with the classification of the principles (tattva) of existence and their proper discernment in order to distinguish between Spirit (purusha) and the various aspects of Nature (prakriti); this influential system grew out of the ancient (pre-Buddhist) Samkhya-Yoga tradition and was codified in the Samkhya-Karika of Ishvara Krishna (c. 350 C.E.)

Samnyasa ("casting off"): the state of renunciation, which is the fourth and final stage of life (see ashrama) and consisting primarily in an inner turning away from what is understood to be finite and secondarily in an external letting go of finite things; cf. vairagya

Samnyasin ("he who has cast off"): a renouncer

Samprajnata-samadhi; see samadhi

Samsara ("confluence"): the finite world of change, as opposed to the ultimate Reality (brahman or nirvana)

Samskara ("activator"): the subconscious impression left behind by each act of volition, which, in turn, leads to renewed psychomental activity; the countless samskaras hidden in the depth of the mind are ultimately eliminated only in asamprajnata-samadhi (see samadhi)

Samyama ("constraint"): the combined practice of concentration (dharana), meditation (dhyana), and ecstasy (samadhi) in regard to the same object

Sat ("being/reality/truth"): the ultimate Reality (atman or brahman)

Sat-sanga ("true company/company of Truth"): the practice of frequenting the good company of saints, sages, Self-realized adepts, and their disciples, in whose company the ultimate Reality can be felt more palpably

Satya ("truth/truthfulness"): truth, a designation of the ultimate Reality; also the practice of truthfulness, which is an aspect of moral discipline (yama)

Shakti ("power"): the ultimate Reality in its feminine aspect, or the power pole of the Divine; see also kundalini-shakti

Shakti-pata ("descent of power"): the process of initiation, or spiritual baptism, by means of the benign transmission of an advanced or even enlightened adept (siddha), which awakens the shakti within a disciple, thereby initiating or enhancing the process of liberation

Shankara ("He who is benevolent"): the eighth-century adept who was the greatest proponent of nondualism (Advaita Vedanta) and whose philosophical school was probably responsible for the decline of Buddhism in India

Shishya ("student/disciple"): the initiated disciple of a guru

Shiva ("He who is benign"): the Divine; a deity that has served yogins as an archetypal model throughout the ages

Shiva-Sutra ("Shiva's Aphorisms"): like the Yoga Sutra of Patanjali, a classical work on yoga, as taught in the Shaivism of Kashmir; authored by Vasugupta (ninth century C.E.)

Shodhana ("cleansing/purification"): a fundamental aspect of all yogic paths; a category of purification practices in hatha yoga

Shraddha ("faith"): an essential disposition on the yogic path, which must be distinguished from mere belief

Shuddhi ("purification/purity"): the state of purity; a synonym of shodhana

Siddha ("accomplished"): an adept, often of Tantra; if fully Self-realized, the designation maha-siddha or "great adept" is often used

Siddha-Yoga ("Yoga of the adepts"): a designation applied especially to the yoga of Kashmiri Shaivism, as taught by Swami Muktananda (twentieth century)

Siddhi ("accomplishment/perfection"): spiritual perfection, the attainment of flawless identity with the ultimate Reality (atman or brahman); paranormal ability, of which the yoga tradition knows many kinds

Spanda ("vibration"): a key concept of Kashmir's Shaivism according to which the ultimate Reality itself "quivers," that is, is inherently creative rather than static (as conceived in Advaita Vedanta)

Sushumna-nadi ("very gracious channel"): the central prana current or arc in or along which the serpent power (kundalini-shakti) must ascend toward the psychoenergetic center (cakra) at the crown of the head in order to attain liberation (moksha)

Sutra ("thread"): an aphoristic statement; a work consisting of aphoristic statements, such as Patanjali's Yoga Sutra or Vasugupta's Shiva-Sutra

Svadhyaya ("one's own going into"): study, an important aspect of the yogic path, listed among the practices of self-restraint (niyama) in >Patanjali's eightfold yoga; the recitation of mantras (see also japa)

Tantra ("Loom"): a type of Sanskrit work containing Tantric teachings; the tradition of Tantrism, which focuses on the shakti side of spiritual life and which originated in the early post-Christian era and achieved its classical features around 1000 C.E.; Tantrism has a "right-hand" (dakshina) or conservative and a "left-hand" (vama) or unconventional/antinomian branch, with the latter utilizing, among other things, sexual rituals

Tapas ("glow/heat"): austerity, penance, which is an ingredient of all yogic approaches, since they all involve self-transcendence

Tattva ("thatness"): a fact or reality; a particular category of existence such as the ahamkara, buddhi, manas; the ultimate Reality (see also atman, brahman)

Turiya ("fourth"), also called cathurtha: the transcendental Reality, which exceeds the three conventional states of consciousness, namely waking, sleeping, and dreaming

Upanishad ("sitting near"): a type of scripture representing the concluding portion of the revealed literature of Hinduism, hence the designation Vedanta for the teachings of these sacred works; cf. Aranyaka, Brahmana, Veda

Upaya ("means"): in Buddhist yoga, the practice of compassion (karuna); cf. prajna

Vairagya ("dispassion"): the attitude of inner ren

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