Glossary — Sri Ramchandra

A

Aadhyatmika: Pertaining to atma, self, or senses.
Aadi-bhautika: Pertaining to the bhutas, or Nature, or animals.
Aadi-daivika: Pertaining to God or Gods.
Aagama: That written or verbal instruction which has been received from hoary past. It is that ancient literature known as Sruti, Agamas and Tantras. The Vedas are also called as Aagama, but they are more properly classified as Nigama.
Abdal: Divine Order that obtains in Nature. Called Rta in Vedic terminology. The critical balance between the positive and negative forces in Nature maintains this.
Abhava: Nothingness: a state of existence before expression.
Abhaya: Protection generally by a Divine Force.
Abhyasa: Practice of prescribed methods of a particular system which leads to the development of spiritual attitude towards life, that leads finally to a state of consciousness described as realisation.
Abhyasi: A person who practices a system of meditation or yoga.
Absolute: The term used to denote the state of being that is the base of all expressions. It is also called as Ultimate, Void, Nothingness or Brahman. The awareness of this Absolute is considered as Realisation by some.
Abudiyat: A state of subduedness.
Achara: The particular practice which help the attainment of yogic union.
Acharya: The teacher who has practiced the means and attained the status of teaching the method to others and training them.
Achit: Non-conscient being.
Agni: Fire. God of Fire. Vedas know of five fires Pancagni. All the elements have Agni as a component.Pancagni Vidya is the science of the Five Fires. In Yoga these Agnis and their sounds are located in the chest region.
Aham: Self.
Ahamkara: Egoism. The awareness of the Self. More particularly the awareness and feeling that actions are done by self and the self is the knower and enjoyer. Master considers that awareness by itself cannot be considered as Egoism so long it is true awareness. It becomes Egoism when falsehood or falsity is claimed to be true. Some consider that 'Will' represents this in the region of nature.
Aisvarya: Abundant riches. One of the 6 qualities of God. The others are Sakti (power), Bala (strength), Virya, Jnana (Knowledge) Tejas. See Iswara also.
Aitaqad: Faith or Conviction. Much emphasis is laid on the concept of Faith in spiritual life. The development and ripening of the same is the duty of the aspirant. However through Pranahuti a trainer also gives the suggestion of faith and the aspirant gains as much as he deserves.
Ajapa: Generally considered as Un-repeated Japa of mantra. Japa means repetition of mantra or the name of God or pranava (Om). Constant repetition is said to lead to the automatic repetition of this sound. Master holds such a Japa is gross and that it would cease if practice were stopped. He says that Ajapa is the supreme vibration that is felt in the heart when the aspirant practices the system aided by Pranahuti and a person is properly introduced or initiated by the Grace of the Guru.
Ajna: Is the psychic chakra or wheel or lotus between the eyebrows. Reaching this knot is considered as necessary to come to the stage of no rebirth. This is the center from where the Divine energy gets distributed to the lower portion of the body known as Pind desh in yoga.
Ajnana dasa: One of the high conditions, which a yogi attains when going beyond the ordinary consciousness, as also the no body and no boundary consciousness. This is a condition where the aspirant has no conscious awareness of his condition including the yogic attainments, which he has merited and acquired. In this condition he acts as directed by the Divine/Godhead without exercising his own discriminative consciousness. This is the experience at the ninth knot as described in the book Towards Infinity of Sri Ramchandraji Maharaj.
Akincana: One who has nothing, no means or possessions or abilities. One in this condition is fit to surrender to God.
Akshobha: Without vibration. The primal condition of Reality beyond all creative movement and vibration.
Aksi: Reflected condition at a particular knot by the grace of Maste.
Alam Kabir: Macrocosm.
Almighty: God the most powerful.In the system of Yoga of Sri Ramchandra, the 'gentle waves of the calm in the region of Almighty begin to flow direct to the individual mind and so in the long run (one) becomes one with It.
Amanska: Without the activity of mind or manas, or beyond its region.
Amrtatvam: Immortality, deathlessness; State of Beatitude.
Anahad: When the condition of Ajapa matures and covers the entire region of Pind it is called Anahad or the music of spheres.
Anahata: The chakra located in the chest region near the heart.
Ananta: Infinity, endless, boundless.
Antar-yaami: Inner ruler or controller: Indwelling Lord also called Harda
Aparigraha: Non-acceptance of anything; this is one of the yamas along with satyam, ahimsa (non-injury), asteya (non-stealing), and brahmacharya (sexual restraint or continence).
Apta: Reliable, trustworthy, friendly person. Or one who has attained personal Experience of Truth.
Asan/ Asana: The yogic posture, which is fit for meditation.
Asbat: This is the positive principle in Nature. While Nafee is the principle of ejection or elimination from the system, Asbat is the one of positive nature that compensates for the loss. By these twin processes the order in nature (Rta) or Abdal is maintained.
Ashrama: Stage of life. There are four Ashramas namely Brahmacharya (Seeking Brahma Vidya maintaining the strict code of Conduct), Grihastha (Married life of a house holder discharging his duties to the society and God), Vanaprasta (secluded life after handing over the responsibility of the house hold to the next generation and helping others only by way of advise when required) and Sanyasa (a Stage of renunciation after one has been widowed). Of these the Raja Yogis consider the Grihastha Ashrama as the most suited for spiritual life as contrasted to the Sanyasa Ashrama advocated by the Vedantins.
Atman: Self. Soul. That which thinks and moves as compared to Brahman that which thinks and grows.
Aum/ Om: The spiritual sound-symbolizing the Ultimate Integral vibration from which all other sounds have emanated. The first emanation from the Kshob. Avadhuta One who has reached a condition of ecstasy, which makes him remain in that alone without moving to higher experience. One who has given up all controls.
Avyaktagati: A state of consciousness that can be defined as undifferentiated condition. This state is reached on crossing the Heart Region according to the system of Rajayoga of Sri Ramchandraji. This is not the final state in this system.

B

Baqa: State of mergence in a spiritual condition. This happens at different levels during the spiritual journey. Bhanwar Whirlpool. It is another name for Kshoba with the difference this word is used to describe the Original Stir as a dynamic entity. Beej-Dagdh A very high spiritual state where the aspirant feels as a living - dead while still having the body. One in this condition feels freedom from the effect of materiality in which the person is deeply engrossed.
Barzakh: Intermediary condition between a condition in a particular knot and another. This is a state when the aspirant may feel that the progress is stagnant. The crossing is difficult without the help of one' s Master/ trainer.
Bhagavan: The Divine Godhead: one who has the six auspicious attributes of Aisvarya, viryam, jnana, balam, sakti and tejas.
Bhagavata: A devotee of Bhagavan who gains these characteristic attributes by His grace, or rather he who worships these ideal attributes as the essence of beauty (soundarya).
Bhagya: One' s luck.
Bhajana: The devotional meditation on the glorious attributes of God. Many use singing and dancing also during bhajana.
Bhakta: A person devoted to God and is loved by God.
Bhakti: Devotion or love of God. Bhakti yoga is the means used for attaining union with God through devotional love. Love of God is for attainment of God, not for anything else. Liberation or moksa occurs through this path most easily. The Bhagavad Gita states that through Bhakti alone one knows, sees and enters into God.
Bhandar: The store house which covers the entire Godly sphere including the Centre and the invisible motion. This is a whole where every particle has the same properties of the whole.
Bharosa: Dependence. In spirituality the faith or dependence on Master/God means that no time there is anyone else than Him to protect him. A condition of confidence that develops in the Master/God at the stage of Surrender. Bhavana Imaginative attitude. Feeling. Bhakti has been expressed with several bhavas like, motherly, fatherly, fraternally, belovedly etc.
Bhoga: Enjoyment or usually pleasurable experience. But it also means that it is that experience which results from past activities which are awaiting one' s experiencing. They may be pleasurable or painful. It not only means the undergoing of the effect of past doings but also to the undergoing of the effect of the net work one has got entangled in.
Bhuma: The Vast; this is the experience of the Ultimate Plane of Being (bhumi). This is a special upasana or meditation on the Ultimate mentioned in the Upanishads. (Ch. Up. V.) After crossing the seven rings of splendour of the central region and after thoroughly merging in Brahm one gets in close touch with Bhuma or Ultimate or God in His Absolute state.
Bhutadi: The cause of the Bhutas or elements- Or elements etc.
Brahm(an): The Creator. The Brahman is a thinking and growing being while Atman is thinking and moving self.
Brahmacharya: This is one of the Yamas( mandatory observance)prescribed for control of body and mind in Yoga. This means continence. It also means one who seeks Brahman experience alone to the exclusion of all others. Other Yamas are Satya( Truth speaking), Ahimsa ( Non Injury to others), Asteya( Non covetousness) and Aparigraha.
Brahmagati: State of the Divine. This is experienced as a changeless condition by the Aspirant. This experience in felt at the occipital prominence.
Brahmand: Cosmos ruled by Brahma. There can be many such cosmoses.
Buddhi: The category of intellect which reflects the reality to the soul. From buddhi are said to arise the ahamkara and manas, and the senses and motor organs as well as the subtle elements and the gross ones. There are variations. However, in Yoga practice, Buddhi is to be purified or made sattvika. Sometimes it is used synonymously with Manas. Manas is then said to be the First Mind of God. The Gita emphasises the necessity to train the Buddhi to devotion of God alone.

C

Chaitanya: Consciousness.
Chakra: Wheel: A centre of psychic energy. It is also known as a knot or granthi. There are said to be many such chakras within the human body of which the most important are said to be seven: Sahasrara, Ajna, Visuddha, Anahata, Manipuraka, Svadhisthana and Muladhara. While Sahasrara is said to be anubhava chakra (a chakra of experience) the other 6 chakras are called sadhana chakras (work on which needs to be done for progress).The Upanishads speak about the Hrdya granthi- the knot of the heart of affection that ties up man to sorrow and affliction.
Chakshus: Organ of vision. Divya chakshus: organ of divine vision granted by the grace of God.
Chandas: Vedic metres which have occult vibrational properties.
Charya: The particular discipline in spiritual life- it means also brahmacharya.
Chit: The Superconsciousness or Consciousness which is the nature and attribute of the Soul or God.
Chit lake: Chit lake is a place where everything remains inclined downwards with no tendency to rise upwards unless his own or the Master' s power turns instrumental in this respect. Cleaning of the Chit lake would mean making the downward tendency of our thoughts upwards to the realm of the Divine.
Chitta: Mind. Derived from the word chit, the original consciousness which has undergone modifications. Its seat is said to be the heart. The emotional aesthetic way of knowing or associating with objects is mainly chitta-vikara, or chitta-vritti, which are asked to be controlled or prevented by the Yoga Sutra; Yogah chitta-vritti nirodhah.

D

Dam/Dama: The second of the shat sampatthis. It means control of the sense and motor organs in the pursuit of knowledge/wisdom.
Darsana: A system of philosophy leading to Vision and liberation. The goal of Yoga is to attain divya- darsana and union with God or the Ultimate Sat or Reality. Generally it is taken to mean a mental vision of the physical form of Vishnu or any other God/Goddess with whatever the description of the body of that person along with such arms and embellishments as might have been conceived. In Raja Yoga sadhana the aspirant feels the presence of the Divine Force every where and in all things and that brings him to a state of ecstacy. This is not a state of perfection in sadhana as generally held but is only the first step towards the Divine.
Dasa: State of Being or experience.
Dasya: Slavery or servitude. The experience of the divine dasya is to be had at the 8th knot or granthi, otherwise called Hanuman-dasa.
Daya: Mercy, compassionn or the act of forgiving sins.
Deeksha: Is determination to attain a goal expressed by undertaking a particular observance such as growing the hair or samkalpa.
Dharana: Fixity of the mind on one Goal.
Dhi: The Higher Mind as in the Gayatri Mantra-dhiyo yo nah prachodayat. It is the divine mind contrasted with the Buddhi which may be said to be the Prakritic mind. Dhyana obviously refer to this shift from the Prakritic mind to the divine mind.
Divya Chakshus: See Chakshus.
Drsti: Seeing. Yoga- drsti: vision through yoga or union.
Dvandva: Pairs of opposites-dialectical oscillation from one extreme to another. One should go beyond both-nirdvandva.

E

Ehsaan: Gratitude/ indebtedness. This condition develops when the aspirant develops faith and confidence in Master to such an extent that he never forgets the Master/God.
Ekagra: Intent on one object. One-pointed.
Ekam: One: Ekam Sat: One is reality or God or Existence. "Ekam sat viprah bahudha vadanti".
Ekatvam: Oneness. A knower is one who sees Oneness everywhere in a state of yoga.
Ekayana: Path devoted to the Ultimate One only.

F

Fana: Fana is a condition of Negation that is felt in spiritual condition. This happens at each level of approach and when mergence in this condition is had the condition of Baqa is acquired.
Fana -e- Multaq: This is the condition when the aspirant's Prayer includes all in the remembrance of the One.This is real Prayer.

G

Gairat: It is a spiritual condition when the feeling that a person himself is at fault although he is not really at fault and accepting every thing as a gift of the Divine.
Ganga-Jamuni: A new kind of transmission has started with the Master Sri Ramchandraji Maharaj. It is a combination of Rev. Lalaji Maharaj' s (from his Masters) and Lord Krishna' s (the sanatan) transmission. The purpose is that both these elements will proceed together keeping their currents mixed up and the whole world will be lighted with the Master. This is the principle governing the unification process started by the Master among all human beings.
Ghouse: A spiritual post bestowed under rare circumstances on a person who has control over Sahasra dal kamal. Also known as Parishad.
Ghouse-ul-azam: A spiritual post bestowed under rarest of rare circumstances on a person who has control over the Central region located in the region of Occipital prominance. Also called Maha Parishad. Master Sri Ramchandra ji is the present Maha parishad and is entrusted with the work of over hauling of world.
Gita: The Song Celestial sung by Lord Sri Krishna called also the Bhagavad Gita. It consists of 8 Chapters and is the most authentic exposition of the philosophy of life of the Hindu. In the system of Rajayoga of Sri Ramchandra it is held that the conditions described in the Gita were all transmitted by the Lord to Arjuna the warrior and are actually the various stage of spiritual development that an aspirant goes through in his spiritual life.
Gnani: The individual who has attained fullest jnana or knowledge that is superconscious and ultimate. It is he who has after a series of births come to realise that Vasudeva is all-Vasudeva sarvam iti. He is the Mahatma.
Granthi: Knot or the particular bracket which is formed by the flow of the Ultimate vibrations or waves twisting and tying up. There are several such knots which have to be loosened to permit the upward flow as well as the downward flow.
Grhastha: The Householder- the second asrama of all individuals; the life of married life and family.
Guna: Property-Rope or thread. They are the three constituents of Prakrti- Sattva, Rajas and Tamas.
Guru: Master/ teacher/ Preceptor. One who removes darkness. Gu= darkness. Ru= that which removes. This derivation is from Pujya Lalaji Maharaj. In fact it is considered that God alone is the real guru and others only officiate for Him. The teacher has to discharge his function of assisting the aspirant as a brother/sister and should not have any notion of superiority over others. The Guru should serve with an attitude of service and sacrifice and not of any superiority.
Guru Pashu: Those persons who take the Guru' s physical form alone as Master get into great entanglements and are called Guru Pashus.

H

Ham Ahangi: A condition of Union or perfect Harmony with God/Lord.This is had only by the process of Pranahuti by the Master who deserves it.
Hanopaya: Means of escape.
Harda: The indwelling Godhead or Antaryami in the heart who has to be realised as a jyoti or inner light, who takes us upward to the highest experiences of the transcendent.
Hatha Yoga: Yoga of physical exercises that now a days go by the name of Yoga. These are essentially to keep the body in fit condition and spiritual growth even in the most advanced persons is only upto the point of Ajna Chakra. Too tedious to be practiced and wrought with complications in spiritual life because " when we start with the bodily exercises of Hatha Yoga the consciousness of our physical efforts with the idea of self in the background also remains all through. Thus the ego instead of getting reduced goes on increasing thereby."
Heya: Fit to be discarded.
Himsa: Cruelty-one of the things which should be given up in regard to all creatures since all are rays of the one supreme Godhead or Reality.
Hlada: Joy or joyfulness.
Hrdaya: Heart.

I

Ibd: The point of humility. Beyond egoistic pride where one crosses Para Brahmand Mandal.
Ida: The breath in the left nostril also known as Candra nadi contrasted with the Pingala- the surya nadi.
Indriya: Instruments of knowing and enjoying.
Isa: Also means the same. He who indwells all creatures and things- Isavasyam idam sarvam yat kinchat jagatyam jagat. Aisvarya is this capacity of being ruler. Richness.
Isvara: God-the Ruler.

J

Jada: Inconscient and unmoving.
Jagrat: Waking consciousness wherein all the sensory and motor organs are active with mind.
Japa: It is a recitation of certain words or phrases in a routine manner. If it is practiced without the concern for the meaning of the words or phrases it is likely to form a rigid knot. The famous among these japas is the Gayatri Japa that is used for spiritual benefit. Practice of Japa as such is not prohibited in Raja Yoga but the correct method of doing the same has to be learnt from the Guru.In the system of Sri Ramchandra' s Raja yoga a point and a point japa are advised for those who are not capable of adopting subtler methods.
Jara: Old age.
Jasb: Intense spiritual intoxication. The beginning of spiritual training wherein the teacher bring the dormant emotional/spiritual condition into action with the help of Pranahuti or otherwise.
Jazb: Passion or longing. It is of two kinds- lower and higher. In the lower level there is continuous aggravation of the mental tendency more beneficial in the initial stages. The higher form is like ' love is a secret fire in the wood' - it is an inner smouldering in love without any aggravation of the condition of the heart.
Jiva: Jiva means the individual soul. Jiva and Brahm originally were quite akin to each other and it is only the individuality of the Jiva that effected a difference between the two.
Jivan Moksha: A stage developswhen the individual does not feel himself the doer, knower or enjoyer of any action or results there of. When there is sufficient advancement in this condition the individual ceases to form samskaras or create impressions in himself and such a stage is called Jivan Moksha.
Jnana: Knowledge. But usually it refers to the spiritual knowledge. It varies according to the level of spiritual attainment of the aspirant.
Jyoti: Inner light shining in the heart of the Yogi.
Jyotismati: A state of mind pervaded by the luminous sattva guna resulting in tranquility or peace or Prasada.

K

Kaala: Time. Akaala: Timeless.
Kaivalya: Liberation from all things. Isolated individual existence being free from all bonds and relation.
Kala: A part. Niskala: without any parts.
Karana Sarira: Causal body. It is the cause of the grosser bodies-the astral and the sthula. It contains the seeds of all the formations of the sensory and motor organs and the mind. It also is said to be the transmigrator from body to body after the death of each.
Karma: All actions and functions of the mind and body. Results of actions or fruits of actions are also called karma.
Karma yoga: The path towards liberation by performing sacred actions in a spirit of detachment from their fruits. Doing them because they have been so ordained by God.
Karmasaya: Latent impressions of actions.
Karuna: Compassion or mercifulness.
Kasbi: Acquired condition at a particular knot by the grace of Master.
Kashaf: Superior capacity for revelation. Who so ever receives training from Rev. Master Pujya Ramchandraji Maharaj shall develop superior capacity for revelation in him/her. This basic thing- Kashaf- which had been bestowed by Rev. Lalaji Maharaj shall go to other and they shall impart the same training to other. Thus this (method) will be wide spread.
Khalaa: Vacuity. The state of Nothing ness.
Khuda: That which has come out of itself. Every thing has developed after this. Known also as God.
Khuloos: Sincerity. When some one imparts training without any self interest it is called sincerity or khuloos.
Kosa: Sheath-there are said to be five sheaths for each man; the annamaya- the physical earthly body; pranamaya-the breath or air body; manomaya- the mind-body; vijnanamaya-the supermental body; and lastly the anandamaya- the bliss-body. All these have to be crossed in order to know the Atman- the Self within, which wears these sheaths.
Kriya: Occult practice prescribed by a teacher or school of Agama. Every initiate is given a mantra, kriya, diksa, carya and mudra-pancasamskaras.
Kshipta: Distracted condition of mind.
Kshobh: The primal vibration from the Aksobh or Zero which radiates from it as a stir that gathers momentum and spreads to form all the universes. The whole Universe is Kshobh. One has to get back to this original Kshobh and just plunge under it to attain the final Liberation. Usually this happens only at Pralaya- the dissolution. All souls continue to be individual and separate, or distinct, till that happens, however much they may have progressed.
Kubra: The region above the Pind desh called Brahmanda or Cosmic region.
Kundalini: The great power of creation, secret, in all individuals which has to be awakened for all cosmic work. Sahaj Marg does not consider that this should be awakened for attaining liberation or moksha, though it is useful for cosmic work However the power of Kundalini does not come to the aspirant in this path automatically. The power over the centres of Kundalini though comes to the aspirant because of progress in the path of Grace or Dayal Marg are utilized by the Master through such of those who are honored with certain posts of Nature' s Order.

L

Laya: Mergence or the act of merging into a state of consciousness- layaavastha. Laya consists of steps or stages. The first is sameepyata (nearness to the condition), the second salokyata (moving in the region of the condition), saroopyata (becoming akin to the condition) and sayujyata (merge in the condition)
Lila: Play of God. It is the act of God by which he uplifts those who cling to him-liyam laliti lila. It is done so easily without any effort by God who is Omnipotent-Avalila. All creation is said to be done by mere wish (ichata) by God.
LimeLadunni: Brahma Vidya. The science of inner self.
Lingasarira: The body which is the mark and cause of the next birth or this birth itself. It is the subtle body-sometimes identified with the karana sarira. All karmas begin to cling to this body in their results, and the cleaning up of this body is most important in Yoga. All yogic training consists in the art of cleaning of this body so as to prevent the next birth from occurring. In a sense the prana or the life of this body determines the next, and any successful yoga should destroy this life of the linga-sarira.
Loka: The world of experience. There are many worlds-seven above and seven below-not merely imaginary or mental, though in a sense they are formations of the Original Kshobh of God or Reality.

M

Ma-kaara: The five prohibitions in Yoga. Mada (intoxicating food), madya (intoxicating liquor), maamsa (flesh or meat), matsya (fish), and mithuna (copulation). Tantrikas of certain schools use these to conquer the natural appetite for these and show their prowess or virya. Symbolic meanings are given by some to these five terms so as to remove from them their prohibitory (nishiddha) nature. This path is also known as Vamachara-the path of pleasure or left hand path.
Maana: Honour or measure.
Maaya / Maya: Illusion or illusory power which is knowledge based. It is deluding to the ignorant, but emancipating in the hands of the wise. All siddhis belong to this region of Maaya. It is nothing but the dark side of God.
Madhumati: Samadhic insight of knowledge.
Maha Maya: This is a state Godly energy in the subtle form. This is the place from the Avatars like Lord Rama and Bhagavan Krishna came from.
Maha Pralaya: Ultimate destruction of the Universe. The state ofcomplete withdrawl of the expression of the Creative Process of the Divine.
Mahatma: A great soul. It has been defined by many schools in many ways. Rev.Babuji defines as a 'non-being being'
Mala: Impurity.
Manas: The instrument of sensory and motor knowing and enjoying. The primal Manas is Cosmic or Supracosmic, but in individuals it is personal and directed by the ego. Its nature however is such that it can be resolved in Yoga to the primal nature.
Maqbool: The Accepted one. Rev. Sri Ramchandraji Maharaj has become the Accepted One on 20-9-1944. He is the Supreme Personality controlling the spiritual destinies of all.
Moksha: Liberation from all cycles of births and deaths; from ignorance as well, according to others.
Moodha: Stupefied; bewildered or infatuated state.
Mukti: Liberation: there are some who hold that the liberated condition can be got even when living-jivanmukta. Others hold that liberation is to be had only after the death of this body-when one does not get rebirth. some hold that one can get liberation at once (sadyomukti). Some others hold that freedom is a gradual process (karma-mukti). According to Sahaj Marg, liberation is complete only when one crosses all the rings which can be done by the grace of the Master even after one gives up this body.
Mumu kshu: Seeker after Liberation. This is the last of the 4 sadhanas. The first three are Viveka, Vairagya, Shat sampatthis.

N

Naada: Psychic sound, vibrations.
Naadi: Nerves carrying psychic vibrations.
Naadi suddhi: Purification of the psychic paths of vibrations or sounds.
Naaya: Lead.
Naayaka: Leader on the path.
Nirbija: Seedless.
Nirguna: Without attributes: without imperfections, without the attributes of sattva, rajas, and tamas or the latter two attributes.
Nirvana: Extinction of the principle of egoism. A state of transcendent peace where all desires have been extinguished. Brahma- Nirvana- a condition of mergence in Brahma or Nature.
Nirvikalpaka: As applied to concentration it is an exclusive concentration upon an entity without distinguishing between knower, knowing and the known.
Nivrtti: Involution, withdrawal from other activity.
Niyama: Disciplines such as soucha (cleanliness), Isvarapranidhana- (surrender to God); -nitya-karma (performance of daily duties) and nimitta-karma- (duties prescribed for each individual); daana- (charity), daya (mercifulness). Observances.
Nyaasa: Placing or pointing to a place; placing oneself. Karanyaasa: placing the hands; Bhara-nyaasa: surrendering oneself to God by placing oneself in God or at God' s feet; Sanyasa: Renunciation of all ties, relations and wealth and wandering without hearth or home. The fourth stage of man' s life.
Nyaya: Rule, principle or law; also a system of logic or tarka

O

Omkara: The Primal Vibration of Kshobha -the name of Iswara. It comprises the triple sounds of A-kara, U-kara, and Ma- kara. The Upanishads and Tantras have explored the mystic meanings and suggestions of all threes to these three ingredients or constituents. All this world is an expansion of this Integral sound, and all return is to the Original OM that has withdrawn its activity.

P

Panch Agni Vidya: Literally means the Wisdom of the Five Fires. The five fires are in the five elements of Earth, Water, Fire, Air and Ether.A person who has traveled upto the Pind desh in spiritual journey is supposed to a master of the wisdom of the five fires and is one with control over the motor and sensory organs.
Panchakala niyama: The discipline of worship of God at the five times-the early morning (abhigamana), morning (upaadaana), midday (ijya- offering of worship), afternoon study of the scriptures and teaching others (svadhyaaya), and night-time when retiring (samadhi). All these are sacramental duties for the abhyasi on the path of Prapatti or saranagati - i.e. self - surrender.
Para: Transcendent- the other- Ultimate Godhead beyond apara-the universe.
Para Brahmand: This is the region above the Brahmand mandal. This is the region upto which forms have some meaning though they lose their importance sooner one enters the Brahmand mandal.
Phana ye phana: Living dead. This is the condition when a man is absorbed in absorbency. A condition where the body consciousness as well as soul- consciousness is lost.
Pin desh: The region of the Chest upto neck consists of five centres related to the five fires and the region is called Pind desh. This is because these centres control the physicalexistence of a person.
Poorna: The full; the Ultimate Being.
Praana: Ultimate principle by which all exists or live.
Pradhana: Chief. Pre-eminent. Also the primal source of the material world. prakruti.
Prajna: Deep understanding-insight derived from meditation which is unmeditated by the mind and the senses. The third state or susupti of the Mandukya Upanisad.
Prakrti: Mutable of Kshara Nature comprising the three gunas-sattva, rajas and tamas. Its state of avyakta is when these three are in equilibrium. modifications or vikrutis issue out of this according to Samkhya darsana.
Prakrutilaya: Mergence into the avyakta condition of prakruti in equilibrium, beyond all vikrutis.
Pralaya: The state of dissolution. This state is literally the goal of all aspirants when their individual egoistic existence end and the beginning of the life Divine starts.
Pranahuti: The offering of the supreme prana to the individual by the Guru for his ujjivana or spiritual awakening and growth. It is the spiritual feeding of the breath to the heart of the abhyasi. It is the initiation; the Transmission of spiritual life-breath.Ahuti ( offering in homa or sacrifice) is Prana is also done for the five Pranas that control existence. They are Prana, Apana, Vyana, Udana and Samana. These are not however offered in Raja yoga sadhana.
Pranayama: Breath-control. This comprises of three stages, the puraka- infilling, kumbhaka- the retention and the rechaka- the out-throwing or expelling. This is said to purify the naadis.
Prapanna: A person in the condition of Prapatti.
Prapatti: Surrender of oneself to the Divine. It has five or six angas or steps: anukula samkalpa-willing and helpful to union with or surrender to God;pratikula-varjanam the renunciation of the obstructions to self-giving; goptrutvavaranam-choice of the protector or saviour namely God alone and none else; rakshisyatiti visvasah-the faith that the Divine or Saviour can really protect or save or redeem; atmanikshepa- the placing of oneself at the feet of God and Sri; and kaarpanya- extreme feeling of non-dependence on one' s own ability, or dejection born out of helplessness orakinchanata or being nothing, and dread born of that bhaya. A yogin of the prapatti- maarga is expected to fulfill all the six conditions so as to be able to earn God' s grace.
Prasada: The food that is taken after offering it to the Divine. It means also Tranquility. Dhatuh-prasada: God' s grace.
Prateeka: Icon which represents or sybolises the Godhead; image.
Pratyahara: Withdrawal of the senses from objects of senses. It also means the enjoyment of foods by the senses which are other than those which they are accustomed to. Divine offerings are the saattvika foods to which the senses should be accustomed. Each sense and mind has its own appropriate food, which sustains it.
Pratyak: Peculiar to oneself. Pratyag-atman -the individual self.
Pravrutti: Clear mode of mind: inclination, attachment to activity.
Prkrti/Prakrti: See Maya. The female partner in the creative process. See also Purusha.
Puja: Worship of God-adoration of God which purifies the individual. In Raja Yoga it means doing meditation as prescribed.
Purusha: Person. The soul principle of Samkhya. Purushottama. The Divine Self in the Gita.
Purusha: The Self. The Male partner of Prkrti- the dance of these two is said to be the creativeprocess. The brighter side of God. Think of the burning point of a lamp as Purusha and shedding light as Maya. The aspirant swims along this light to reach the burning point.
Purushartha: Goals of the embodied soul (purusha) such as artha (wealth), kaama (desire for pleasure), dharma (righteousness or justice or law) and Moksha (liberation. Kainkarya or Service to God here and yonder is the fifth purushartha prescribed by Visitadvaita and Agamas.

Q

Qudsa Alame- Qudsa: Sphere of Piety.Awyakti gati. The mind- region which one enters after passing through Heart region. At this stage one is free from the effects of Maya. The top most condition of Satpad.
Qutub: The post of Dhruva- Fixed Pole star. A Dhruva enjoys mastery over Brahmanda mandal ; he has to attendbesides other duties of Nature to the cleaning of the atmosphere of all unwanted thoughts and ideas prevailing within.
Qutub-ul-Aqtab: Dhruvadhipati. Controller of Fixed regional personalities. One who has mastery over the Para-Brahmand mandal. See Qutub.

R

Raaga: Attachment.
Raja Yoga: The kingly yoga leading to the sovereign transcendence of all life. Yoga of Patanjali is devoted to control of the mind which is the sovereign in the human system. This is to utilise the sovereign principle-the primal Divine Mind or Kshobh or Pranasya Prana for the controlling of the individual mind that leads one to liberation from prakrutic movements.
Rajas: Passion; one of the constituents of prakruti; it is to be reduced in the system. Dirt or dust.
Rasa: Essence. Divine is the rasa or principle of delight in Yoga.
Rina: There are three debts every one owes which he should repay. Pitr Rina, indebtedness to the parents which is repaid by giving good progeny which continues the family line. The second Rina is debt to Devas which is repaid by following Rtam and Satyam. The third Rina is Rishi rina or debt to Gurus. This is repaid by preparing persons reach the same level as one has got by the Grace of Guru.
Rta: Truth- Divine Order. This is maintained by the balance of the positive and negative forces in Nature. See Abdal.
Rtambhara: Full of or bearing the Rtam or Truth.
Rupa: Form. A-rupa: formless.

S

Saalokya: Attaining the sameness as the condition in a particular stage of development. Ultimately it is oneness with the world as God or the Vision of God.
Saamipya: Nearness to a condition at a particular stage of development or ultimatelynearness to God.
Saayujya: Attaining the union with the condition obtaining at a particular stage of development or ultimately with God.
Sabda: Sound; inner vibration.
Sabr: Contentment with what is obtaining or present or given. This is the patience that has to be maintained under all circumstances by the aspirant who has developed faith in the Master/God. See Titiksha.
Sadguru: Highest among the Gurus who knows the condition of each knot of his being and can infuse the spiritual force in any person who is really deserving . He is one who has transcended the limits of his being and his mastery over its conditions.
Sadhana: Method or means towards attaining any objective. Usually this word is used for the method and means adopted for spiritual attainment or liberation. There are 4 means namely Viveka, Vairagya, Shat sampatthis and Mumukshu known as Sadhana Chatustaya.
Saguna: With attributes: with the triple gunas.
Sahaj marg: The new of life advocated by Mahatma Sri Ramchandraji Maharaj of Shahjahanpur (UP) India. The aim of this way of life is balanced existence taking into consideration the spiritual and material aspects of living. It advocates the practice of meditation as a natural way for attaining balanced living.
Sahaja: Natural state, natural to each one of the planes.
Sahajiya: A state of divine naturalness; superconscious state.
Sajjada Nashin: Spiritual representative of the Divine. The controlling agency. Rev. Babuji Maharaj is the personality now discharging this post for a millennia to come.
Sakshaat-kara: The direct unmeditated Vision of God or Truth.
Sakti: Energy. Also represents the female energy of the Ultimate.
Salik: One who is established in the spiritual path and advanced far in it.
Samaanya: General or common to all things, a general attribute.
Samadhan: The last and 6th of the shat-sampatthis. It means a state of self-settledness to the will of God/Master.
Samadhi: Intense absorption in the equilibrium. Sam-prajna-ta-samadhi: a State accompanied by prajna. Asam-prajnata-samadhi- A state that has transcended even prajna. In the system of Rajayoga of Sri Ramchandra it may mean " The condition which was in the beginning. It is the state where a man feels awakening in the numbed state."
Samasam: Balanced and free from bondages and also from the bonds of time and existence.
Samavastha: Balanced existence that was there at the time of creation when neither activity nor inactivity was present.
Sampatti: Treasure/ riches/ abundance.
Samsara: Life in society and family: a life of transmigratory movement of bondage to works.House hold and its activities which seem to bind the person to several duties.
Samskara: Subliminal impressions of actions preserved in the subtle body.
Samvega: Intense ardour derived from long practice.
Samyama: Method of control usually obtained through power of concentration of the mind over the object. This is considered to be one of the acquisitions very important and necessary in Yogic practice.
Sandhya: The time of Dawn or Dusk. The meeting of the Day and Night.
Sangha: Group; Sat-sangha: association of good men.
Sankirtan/Sankirtana: Devotional songs or Songs of the Divine. This is one of the aids for development of constant remembrance in traditional Hindu worship
Santi: Tranquility or peace. This is the form of the Divine experience or God Himself. Santakaram is the first experience of God in Sahaj Marg transmission.
Santi/Shanti: Peace. A condition of undisturbed state of mind. This state is had when the taunts and rebukes, fouling up and fisticuffs received from others flow down like water from the smooth surface of an inverted jar without causing any effect on it. The state of condition of balance- like a drop of water on the lotus leaf.
Saralata: Facility, smoothness or easiness experienced at different stages of development..
Sarupya: Of the same form as the condition at a particular stage of development or ultimately sameness with theDivine- an attainment after liberation.
Sasmita-samadhi: Concentration on pure I-feeling.
Sat: Existence; satya: that which grants truth or existence. An attribute of the Ultimate Being.
Sat sangh: Company of the Divine. More usually the meeting of people practicing the same path of Upasana/ Meditation.
Satpad: The highest condition in the path of spirituality. The region where there is neither light nor darkness.
Satpad: The region of purity of Being. A state beyond Para Brahmanda. The top most condition of this is the region of Purity.
Shab-e-Qadr: Esteemed night. This occurs during the month of Ramzan. This is metaphysically used when one has the feeling of " I am God" in his spiritual journey.
Shagal Rabta: Meditation on the form of the Master
Sham: Proper moulding and regulation of the mind.
Shat- Sampatthi: One of the four means for acquisition of spiritual wisdom or realisation. The first two are Viveka and Vairagya.Acquisition of shat sampatthi consists of development of Sham, Dam, Uparati, Titiksha, Shraddha and Samadhan. The acquisition of these three means leads to development of Mumukshatva.
Sheela: Good Conduct or virtue.
Shraddha: This is the 5th of the shat-sampatthis. It means faith in the Master. This is one of the highest spiritual stages and the faith here means unconditional confidence in the powers and capacity of the Master.
Shukr: Thankfulness or Gratitude. To remain happy and contented under all circumstances. A stage above the condition of Ehsaan.
Siddhi: The powers attained by spiritual or occult practices or Attainment.
Skandha: The five forms of mundane consciousness in Buddhist philosophy. Or the ingredients of the body.
Smrti: Memory-Record of spiritual history remembered and transmitted from generation to generation. For example Dhruvanusmrti, Manusmrti etc., In meditation it means continuous and unbroken recollection of ideas and ideals specifically of the Master/God, even like the viscous oil- tailadhara-avicchinnavat.
Sohbati: Master Associate. The Master is one who is taken as ideal.Master Associate is one who would bring that ideal to ripening or fruition.
Sudarshan chakra: The Righteous wheel used by Lord Krishna to control evil and evil doers. A divine weapon. The wheel that shows the right path.
Sukshma: Subtle: the condition prior to the gross or sthula, as it were. The cause of the latter.
Sukshma Sarira: The Astral body. It is generally accepted that there are three bodies for every form of existence. The Sthoola (gross), the Sukshma (the Astral) and the Karan Sarira ( the Causal). All spiritual work is done either at the Sukshma or Karan Sarira.
Sulook: The path of spirituality. Moderation which prevailed in human hearts and souls at the start. Moral behaviour.
Surat: Soul force. When thought comes into contact with soul, a third thing - a spark- is produced. This is termed as Surat.
Susumna: The central nadi in the spinal or vertebral column through which Kundalini is said to ascend to the Sahasraara or descend from above to the Muladhara.
Susupti: Deep sleep.
Svadhisthana: The plexus or centre or chakra at the region of the genitals.
Svapna: Dream state. Illuminated by the imaginations of the mind wherein one experiences the manifold, experiences not inhibited by the senses of the gross nature.
Svar/Svarg: The Heaven. The Heavenly region-brahmanda

T

Taarakajnana: The liberating knowledge or that which makes one or enables one to cross over ignorance.Intuitive knowledge.
Tadap: Longing / Pining. This means restlessness and it continues till the Reality of Love is established in one' s spiritual condition.
Talab: Craving. Craving for nothing other than God/ Master.
Tam: The ultimate Being as envisioned by Sri Ramchandra. THAT. The actual state we were in when the world was created or born.
Tamas: The third constituent of prakruti-usually darkness, restfulness or sloth or dullness.Tamasah parastat: Beyond the Tamas is the Divine Abode. Andha tamas: deep and blinding darkness to which men who are soul- killers go. Or those who are devoted only to karma or avidya.
Tanmatraas: Elements in their subtle or manasic form. The smallest particle of elemental knowables.
Tanmaya: That-filled condition. God-filled ones.
Tantra: That literature which teaches one to reach God through occult practices, especially self-surrender and self-offering to the Ultimate Divine Nature. There are Vaisnava, Saiva and Sakta agamas or tantras. Temple construction etc., are all based on tantra-sastras. Vedic mantras are sometimes given up and substituted by other mantras like astaksari, dvdasaksari, pancaksari etc.
Tapas: Penance which heats the system and sublimates it.
Tat: Means That. This refers to the Ultimate Condition of Existence.
Tatva: This means a nature of existence. There are 5 tatvas according to the Samkhyan Psychology. Almost all the systems of Darshana in Indian Philosophy have accepted this classification.
Titiksha: The fourth of the shat-sampatthis. It means forbearance. Tolerance and patience under all given circumstances. A stage of spiritual development. See Sabr.
Tosha: 'Belongings' for the next world.

U

Ujjivana: Lifting one to the sense of divine life before one by means of initiation or transmission of divine prana.
Ujjvala: That which makes one' s aspiration rise up like Agni.
Ulia: Para Cosmic region -. Para Brahmanda mandal.
Unmada: Madness-- unmatta: mad
Upaaya: Means. Siddhopaaya - ready means; Sadhyopaaya: means which are capable of leading to the attainment.
Upamaana: Analogical reasoning; Upamiti-knowledge derived by means of analogy.
Upanisad: The sacred spiritual scriptures revealed to Seers containing discourses on the nature and means to the attainment of Brahman. Source book of all philosophy and religion.
Uparati: The third of the shat-sampatthis. This means self-withdrawl. In this state the aspirant is free from all desires including the desire for freedom/liberation.
Upasana: Method of spiritual practice. Upasanas can be for gaining some worldly objectives called as Kamitartha Upasana or they can be Nishkam Upasana, which meansthat the practice is for no worldly objective and is done as a matter of duty.
Upram: This is a state of desirelessness in spite of desires. This is due to exhaustion or satisfaction.
Uqba: The life in Transcendence/ hereafter. It is where no body has to do anything with anybody else ie. No attachment is felt.

V

Vaikaarika: Belonging to the vikaras.
Vainasika: Buddhist nihilist teaching vinasa.
Vairagya: The second of the 4 means for acquisition of spiritual wisdom. This means dispassionate condition. Also known as renunciation.Vaasana Latent impressions of feeling created by an experience, but not producing direct results like karmasaya.
Valayata: Sphere of closeness to God. Actually this refers to the condition of the aspirant in the Brahmanda or Macrocosmic region.
Veda: The greatest and most profound spiritual literature of world spirituality; of philosophia perennis. There are four Vedas, Rg, Yagus, Saama, and Atharvana with their brahmanas and aranyakas belonging to different branches or sakhas. The yajus samhita itself has two rescensions, the Krisna (Black) and the Sukla (White). The Upanisads also belong to the different Vedas. Training in the recitation and retention of the Veda method of recitation is arduous and continuous, and is also governed by strict discipline. Interpretations of the Veda demand siksha, jyotisha, nirukta, vyaakarana and kalpa training. Vedic education is for spiritual enlightenment and intuitive divinisation.
Videha laya: Merging into discarnate state. Videha mukti - liberation after giving up one' s body; pretya.
Vidyut: Lightning - an experience of the inner self Awakening.
Vijnana: Supermind.
Vikalpa: A form of vague conception possibly erroneous or dubious.
Viksipta: Restless.
Viniyoga: Offering or application.
Viparyaya: Erroneous Knowledge.
Viraat: Macrocosmos.
Virya: Spiritual energy that is creative. One of the qualities of God.
Visesa: Peculiar, or particular or unique and individual.
Visphulinga: Emanating like sparks - creation is compared to this sparking out of the centre.
Visuddha Chakra:: Throat chakra. Pure state. The last of the knots in Pind desh.
Vivarta: Inverted or reverted. Invertendo principle reveals this process which is not unreal but inverting the positions. In the Vedanta of Sankara it is the principle that causes illusory appearance. Inversion is both locational, such as lateral inversion, and essential. The achit appears as chit and chit appears as achit. A principle of Maaya.
Viveka: The first of the 4 means for acquisition of spiritual wisdom. This means development of spiritual discrimination.

W

Wasl: Conjugation with the Divine. This is condition when longing and quarrelling over Neither desire for togetherness nor pangs of separation experienced.

X

X: No words for this alphabet.

Y

Yama: Self-control
Yantra: Occult instrument or mechanism-Sri Yantra or Sakti-yantra. Also used by Agamas.
Yaugika: Meaning derived from the root-dhatuh: or etymological as contrasted with rudhi, established usage. It is the knowledge that is derived in Yoga intuition, in the superconscious state.
Yoga: Union. Efforts at attaining Union with the Prime Principle of Existence. Variousforms of yoga are there like Hatha Yoga, Karma yoga, Jnana yoga, Bhakti yoga and Raja yoga.
Yogaja: Intuitive perception of all objects.
Yogi: A person who practices yoga or is an adept in the art and science of yoga.

Z

Zaat: Reality as such. Real Ultimate Being. Final Being