DocumentI of Ihnp:/In Ilibrary. om/nil ad r/nlrcadcr.dll'?bookid-S:!:2lJ&liIcn. III - ove..tart of il:uionlP ).131C Univ, ily (If. cw York Pl\:' .s[ P [DPI19961Df' [End ofC itat lOll4/10/2007 11:30 PMDocument101' Ihnp:/tn -tlibrury. com/nlreud -r/nlrcad "r.Jll '!boukiJ-: 229&li lcnamc-l'agc_...Page iiiA Concise Dictionary of Indian PhilosophySanskrit Terms Defined in EnglishJohn GrimesSTATE UNIVERSITY OFNEW YORK PRESS411 0/2007 11:32 PtdDocumentPublished byState University of ew York Press, Albany1996 State University of New YorkAll rights reservedPrinted in the nited tate of mencahttp://n tlibrary.com1nlrl'ad .r/nlreud r.dll'!bollkid- 5229& liknamc-Pagc...Page ivo part of thi book may be u ed or reproduced in any manner what ocvcr without written penni ion. 0 part of thibo k rna be torcd in a retrieval . ' tern or tran mined in an form or b an mean including electronic.electro tatic. magnetic tape. mechanical. photocopying. recording. or othcrwi c without the prior penni ion inwriting of the publisher.For information. addrc tateState University Plaza, Albany,niv r ity ofY 12246cw York PrProduction by Bernadin Dawe * Iarkcting by Fran en tonLibrary of Congre ss Cataloging-in-Publication DataGrimes. John. 1948-conci c dictional' ! of Indian philo ophy : an krit term d linedin ngli h I John rimes. - cw and rev. cd..p. em.I B 0-7914-"'067-7 (h : alk. pap r) , -I B 0-79 14-"'06 - - (pb:alk. paper)I. Philo ophy. lndic-Dictionari c - an krit, 2. anskritlanguage-Dietionaries-English. 1. Title.B131.G67 199618 1 ' A'03-de20 96-12383CIP10 9 8 7 6 5 4 3 2 1101' 1 411 0/2007 11:33 PtdDocumentContentsForewordPrefacecknowl dgmcntchcmc of ran lit rationchcmc of PronunciationA Concise Dictionary of Indian PhilosophyAuthor and Their Philo ophical WorkChartsThe Vedasourccb ok of the a tika~ Systemsourcebook of the t i k a ~ Systemsourcebook of the aiva" SchoolsPadarthas'[ (Categories)Vaisesika[ Padarthas'[ (Categories)Jainism CategoriesSaiva Siddhanta[ Tattva(s)Kashmir Saivism ~ Tattva(s)Scheme of Visistadvaita*Jaina Epi icmology101'2http://n "tlibrary.com'nlrl'ad .r/nlreud r.dll'!bollkid-5229&li knamc- Pagc...Page vV11tXXlXIIXllt363367370371375377379381382383384386411 012007 11 :34 PtdDocumentEvolution of Prakrti[ According to Sankhya'[CakrasAngasthala~http://n "tlibrary.com1nlrl'ad .r/nlreud r.dll'!bollkid-5229&li knamc- Pagc...3883893902 01' 2tart ofCitationlf I tate uivcrsityof C\\ York Press] P ll DPJI99 I Dl'[E nd otCitarion411 0/2007 11 :34 PtdA Pantheon of WordsA Foreword to the Concise DictionaryofIndian PhilosophyIt is an undeserved honor for me to say a few words to introduce you to this latest LO .... LO " , LO . ro."Vi .I VI Jill"''' "UP'"'1 U i:UIU I ..... I Y VI un;; U;;\"ll-nical vocabulary of the primary language of Indian philosophy and religion, San-skrit. No beginning student entering that exotic and bewildering world can affordto do so without A Concise Dictionarv of Indian Philosoohv as a Imide to therichest (and most precise) philosophical vocabulary ever devised or accumulated.A .1.&.1 .J. ~ ~ ~ .,. _ _ r 'r IIY. ~ I I " " VI ~ I I V " ' ' ' ' ' "IIV I ".,VII n.Linguistic legend describes the enormous choice of synonyms expressing theminutely different species of snow in the language of the snowbound Eskimo.Sanskrit, a language which has survived as the living language of Indian philoso-phy, likewise expresses the exacting concerns of those who read and write inSanskrit with the details of a spiritual approach to life-Le., philosophical andreligious concerns. Although Sanskrit has largely died as a language of everydaylife in India, it has survived not only in India, but in the disaspora of its philoso-phies, everywhere in the world where Indian philosophy is studied. It has sur-vived as "The Language of the Gods," magic words which can, by themselves,create states of altered consciousness, keys to open secrets.As the language of a vast collection of complex systems of cosmology, epis-temology, metaphysics, theology, and ethics, Sanskrit presents a minute discrim-ination and precision of unbelievable complexity. Whereas, for instance, theculture of the United States has evolved terminology for but two states of con-sciousness generally acknowledged as possible for living beings-that is, wakingand sleeping-the Sanskrit vocabulary of Indian philosophy provides a vast andsubtly differentiated set of definitions of consciousness's myriad states. Such aviiVlll Forewordrich vocabulary is required for a culture as preoccupied with consciousness as theEskimo is with frozen water. Sanskrit records the Indian minds' minute investi-gations into consciousness, providing a vocabulary uniquely subtle and preciseand finely divided in its sensitivity to the meaning and feeling of states of con-sciousness, concepts, and processes of the mind and soul and universe. The myr-iad words of Indian thought and spirituality are as richly diverse as the populouspantheon of the Hindu gods.The student of Indian philosophy, perhaps more than any other student,greatly benefits from a gazeteer to the bewilderingly diverse and complex map tothe many journeys whose destinations are an understanding of reality andenlightenment. Professor Grimes' fine and wonderfully useful dictionary is trulya vade mecum for such a journey.Neal W' 're - ~San Francisco State UniversityPreface to the New Edition (1996)A Concise Dictionary ofIndian Philosophy (Sanskrit Terms Defined in English) isthe outcome of a personal, experienced need in the field of Indian philosophy. Theoriginal work was compiled as an introduction to the basic terms found in the majorschools of classical Indian philosophy. The terms fundamental to epistemology,metaphysics, and practical teachings were found therein. The schools dealt withhAPA : ... ,...1 ,riA' ...,. .... T ., -. ,.T - 'T"" C'-,Ll. Vnn...._.- , , -- _._, .'J-J-' , .,-' - '0"Mimarnsa, Vedanta (mainly but not exclusively Advaita, Dvaita),/ , , ,Saiva xiccnanta, vIra Kasnrmr Sarvism, ana Sivanvana.This new and revised edition has come about due to a continued correspon-dence with many readers of the first edition. Not only have I rearranged the place-ment of the devaniigari script (to avoid the impression that it is not alphabeticallycorrect), but I have added to "old" definitions as well as adding some five hundrednew terms.In the original work I strove to provide mainly philosophical terms sinceother dictionaries, encyclopedias, and word books exist in regard to Indian reli-gious or, as I would prefer to call them, popular Hinduism, terms. My correspon-dence has led me to include at least some of these terms in this new edition.Like its predecessor, this dictionary, I hope, will serve as anintroductory source-book with cross references wherever relevant. I have attempted to give the commonor nontechnical definition of a word first, and then, if this word has a special mean-ing or meanings within a particular philosophical system, I have listed such. Forexample, a word like jiva (individual soul) has fourteen different technical defini-tions listed since each school conceives of this concept differently.I have endeavored to cover, at the least, the basic concepts fundamental toeach individual system. Further, if there is a technical definition given by oneschool which coincides with that given by another school (e.g. Nyaya and Sankhyaixx Prefaceor Bhatta 1t'ITmiiIpsa and Advaita Vedanta), I have only listed the most commonreference. I have also endeavored to give cross references wherever appropriate.For instance, consider the close interaction of the term avidyii with the relatedterms: mayi, anirvacaniya, sadasadvilaksana, anadi, bhavarupa, jnananivartya,avarana. and viksepa.This book aims at being both basic and, in some areas, comprehensive. It isbasic in that it (l) includes virtually all the words basic to the various Indianphilosophical systems, and (2) defines these terms in their dictionary or commonand literal meanings. The book is comprehensive in that it defines many of itsterms with the specific meanings that a word has for a specific school.The purpose of this book is to provide not only the academic community butalso the interested lay individual with a dictionary of most Indian philosophicalterms, The terms are listed both in roman transliteration and devandgari scriptalone with definitions in Enzlish.At the end of the book are given fourteen charts which provide, at a glance,. .. f5'15FcR1 - attainment of liberation in stages; gradual libera-tion1. Gradual liberation in stages in which an individual goes first to theworld of the Creator (Brahms), gains knowledge of the Absolutethe time of the great dissolution. The means prescribed for this as-167Krama-samuccaya - - sequential combination (see samuccayaand jiiiina-karma-samuccayarKriyii - - action; skill; exercises; movement; function1. Gross (physical) or subtle (mental and emotional) purificatorymovements initiated by the awakened Kundalini. Kriyiis purify thebody and nervous system so as to allow a seeker to endure the energyof higher states of consciousness.2. A path or preparatory stage to liberation in Saiva Siddhanta which ischaracterized by acts of intimate service to God. It is called the pathof the good son (satputra-miirga). Its goal is to attain nearness toGod (siimipya).Kriya-pada - f5piq Iq 1& - action-denoting word(Veda) is verb signifying action. A sentence is meaningless withouta ver an t e unction 0 a ver IS to sigru an action to per-formed.2. That section of the Agamas which contains directions for the build-Kriyii-sakti - f,psq I!t1Rti - power of action; the power of Paramasiva to as-sume any and every form1. Lord Siva created the universe with this power, according to Sivad-vaita.2. According to Kashmir Saivism, the principle (tattva) which is pre-dominant in the sad-vidya-tattvaand functions as its dominating in-fluence. In this stage there is activity and movement of thought. It isresponsible for the actual manifestation of objects and their rela-tions.Krodha -- - anger; wrathful; furious (from the verb root krudh == "to beangry")1. One of the four passions (kasayas).Krpii - :2fQT - grace; favor1. There are three types of grace: siidhana kripa, or the grace of self-effort; guru kripd, or the grace and guidance of a living master; anddivya kripa, or divine grace. (See anugraha.)Krsna -- crwr - black; ninth descent (avatiira) of Visnu: "the dark one," "the"168ored"); or (from krs = "truth" + na = "bliss"); i.e., He whose nature istruth and bliss1. The dark blue One-Le., Lord Krsna (black or dark blue is the colorof the infinite, the formless).2. The one who attracts irresistibly. The eighth incarnation of Visnu,whose life story is described in the Srimad Bhiigavatam and theMahabhiirata and whose spiritual teachings are contained in theBhagavad Gita.3. According to the Yoga school, a type of action (karma).Krsna-dvaipayana - - Vyasa1. A name for the great sage, Vyasa, who is said to be the author of theMahiibharata. Born on an island (dvipa) to the sage Parasara and afisherwoman named Kall, (See Vyasa.)Krta - - action; a period of time (see yuga)Krtakatva - crdC6eq - producibility; artificialityV'. .L /.I!...L "" ,_ " IU-f"5U " "II'" ..., "5'" \JlVIII UI\;- IVVt .l"J tV UIIU'" T f\,! tVdo")1. The age when truth is said to stand on all of its four legs. The meansto liberation in this age is meditation (dhyiina).2. It is also known as the Satya-yuga. (See yuga.)Krti - ;nrlr -J184Manana - ~ - reflection; consideration1. According to Advaita Vedanta, it removes the doubt of an aspirantregarding the nature of the object (prameya) to be contemplated-i.e., the Absolute (Brahman). Reflection is to be employed so as toget an intellectual conviction of the truth. It is the constant thinkingof the Absolute (Brahman).2. According to Advaita Vedanta, the path of knowledge consists ofthree steps: study (sravar.za), reflection (manana), and contempla-tion (nididhyasana). Reflection is discovering how and why theteachings are true. The truth has been discovered by study, but nowany doubts tasambhiivaniiy are to be removed so that what has beenreceived on trust can be made one's own. This reveals a unique fea-ture of Advaita which posits and recognizes the value of analyticalreflection.3. See mukhya-antaranga-siidhana.Manasa-pratyaksa - &f ,.-.ftCA('Lftf - mental perception. " ' I " I ~ ~Mandala ~ u SM circle; magic circle; the special domain of any particulardivinity; section of the Rg Veda;Mandapa - '10,q - tent; covered hallMa,.u!ira - &ffO' ( - temple; palace; dwelling (from the verb root mand = "toabide")MiifJc!ukya Upanisad:-- q '0 {Cfl114 ~ - "frog"1. This Upanisad is said to contain, in just twelve verses, the gist of allthe other Upanisads. It belongs to the Atharva Veda. It consists of onlytwelve verses and is thus the shortest ofthe Upanisads, Brahman (theAbsolute) is identified with the sound Om and entire universe is rep-resented as a manifestation ofthis Om. The sound Omconsists ofthreeparts-A, U, and M,-which are identified with Vaisvanara, Taijasa,and Prajna. Unlike the other Upanisads, this one does not relate anyanecdotes, imaginary dialogues, or stories to illustrate its teachings.Also, unlike the other Upanisads, it is silent about rituals and worshipand plunges at once into a discussion of Atman and Brahman.Mangala - ~ - auspiciousMnni :-: trlUr- ip.wp.l185Miinitva _'''P'kq - pride -equanimity of the mind1. According to Jainism, it is one of the external rules of conduct. (Seeciiritra.) It enables one to remove all false thoughts, to remain satis-fied within oneself, and to hold all people to be the same. (See gup-ti.)Manohara - { - "mind" + "ravisher"; enchanter; stealer; the one whocaptivates one's mind1. A name of Lord Visnu in Sahasraniima. A name for LordKrsna as the flute player who captivates one's mind. The Lord whois infinite Bliss.-Manoianva accordinz to Jainism the mind can function withoutthe help of the sense organs (see kevala-jiiiinayManomayakosa - - the sheath of the mind; the mental sheath1. It is part of the subtle sheath (suksma-sariray. with its patterns of de- . .... . T. 'on .... ",u _u, ... _u, .."..,., ....., ........ ...... .....'" .......third sheath of the body composed of thought. (See kosa.)Manovargaua - 'trotlqlYol - peculiar material molecules1. According to Jainism, the material mind is made of subtle particlesof matter.Manovijiuina - "roil fc:4i1 H - ego consciousness; mental perception1. A type of perception which refers to sensual knowledge in the formof parallel concepts formed after the acquisition of knowledgethrough the senses. This knowledge is a mental modification born ofboth the object and the consciousness.2. According to Buddhism, the manovijiuina possesses actual discrim-ination as to present, past, and future, as well as reminiscent discrim-ination referring only to the past. It is the ignorant mind which clingsto the conception of "I" and "not-I."Mano-yoga - q..ftLftII - the sensation of material (karma) particles through themind1. According to Jainism, it is a type of influx of karmic matter (iisrava).Before the karma particles enter the individual soul, the latter feelsa sort of sensation which is due to either the mind, the body, orspeech.'1 1;:'"""" I. - - " ... ,.1 -186Mantavya - tlk10tl - what should be reflected uponMantra - - a sacred word or phrase of spiritual significance and power;hymns; "that which saves the one who reflects" (from the verb root man= "to think"); form of sound1. Along with the Briihmanas, as hymns they constitute the ritual sec-tion of the Veda (karma-kiilJ4a).2. They are classified according to their metres: gayatrt has twenty-four syllables with nine subdivisions; usnik has twenty-eight sylla-bles with seven subdivisions; prakrti has forty syllables with eightsubdivisions; brhati has thirty-six syllables with nine subdivisions;tristup has forty-four syllables with ten subdivisions; jagati has for-ty-eight syllables with three subdivisions; ajagati has fifty-two syl-lables; sakvari has fifty-six syllables; atisakvari has sixty syllables;asti has sixt -four s Ilables: dhrti has sevent -two s llables: and.. .atidhrti has seventy-six syllables.4. According to Sakta philosophy, a mantra is so called because itsaves one who meditates on its significance. Each mantra has a deitydevatii . For ietc.5. Mantras are of two classes: kanthika, or those given expression toby the voice, and ajapa, or those nonuttered mantras which are notspoken but repeated intemally.Mantra-drastiirah - - seers of the Vedic hymns intuiting the VedictruthsMantra-mahesvara - - one of the seven stages of the individualsoul in Kashmir Saivism1. Subjects who experience the "I am this" level of consciousness ofthe Sadasiva tattva.2. See sapta-pramatr.Mantra-virya - q ... - the perfect "}"-consciousness, which is the foun-tainhead of all the powers or potencies behind the mantra; Siva-con-sciousness; the experience of piiriiviik: (sound in its seed form)Mantra Yoga - -the yoga of the Divine Word1. The science of sound. The path to union through mantra yoga isbased on repetition of a sacred mantra and contemplating its mean-187Manu - trj - ancestor of humanity; one of the Law Books1. The law giver of the Indian tradition.Manusya -- - human being (see jangamaiManvantara - q;:q"+l ( - epoch1. One of the five topics which a Purana should deal with. An age ofManu. Within a cosmic age (kalpa) there are fourteen manvantaras.(See purana.)Maral}tl--1:Rl1f - death (from the verb root mr = "to die") (see pratityasamut-pada)Mardava -- - gentleness; kindness (from the verb root mrd = "to treatkindly, gently")Marga - qnf - way; path; street (from the verb root marg = "to seek, to strive")or (from the verb root mrj = "to pursue, search for")1 A I' to n' 1 II - thp.rp. four thp. of thp"'" ..-servant tdasa-marga. with caryii as the means and salokya as thegoal); the way of the son tputra-marga, with kriya as the means andsiimipya as the goal); the way of the friend (sakha-marga, with yogaas the means and sarupya as the goal); and beyond a path (sanmar-ga, with jniina as the means and sOyujya as the goal). These fourpaths are supposed to attune the body, the sense organs, and themind to worship and union.Masa - J:Jm'- month (see kala)Mota _:q(f - thought; view; opinion; faith; religion; doctrine; tradition; convic-tionMatha -- trO- monastery; school of learningMati - trfcf - perceptual knowledge; mind; thought; conviction1. According to Jainism, it is a type of direct, practical knowledge. It isperceptual, being caused by the senses and/or the mind. It occurs inthe following order: cognition of sense data (avagraha), speculation(iha), perceptual judgment (avaya), and then retention (dhara'}a).Matra -- tmrT- mode' measure' nrosodial instant1881. The Omktira is composed of the three modes, AUM, and a fourth, a-miitra, silence (turiya). (See avasthii-traya-vicara.i2. It is the length of time required for pronouncing a short vowel.Miitrki: - :q I~ d 5 1 - letter or sound syllable which is the basis of all words andhence of all knowledge; "little mothers"1. The Mother Goddess or Sakti in the form of sound, which generatesthe universe. The inherent power of letters and words. Because it isthe source of words, mdtrkii is said to be the source of ignorance(which comes about mainly through the ideas produced by words).Miitsara-tllcfi{ -jealous; selfishMatsarya - tlJcfiLf - envy; jealousyMatMauna- - silenceMauni - tfr::Tt - one who silently meditates on the SelfMaya - qp::rr - the principle of appearance; illusion; marvelous power of cre-ation; magical power; mystery; God's power (from the verb root ma ="to measure, to limit, give form"); "that which measures"1. The force which shows the unreal as real and presents that which istemporary and short lived as eternal and everlasting. The force thatconceals our divinity. In the Advaita Vedanta of Sankaracarya, it isdescribed as the beginningless cause which brings about the illusionof the world; an indescribable power of the Absolute (Brahman),which is neither real nor totally unreal.2. The principle which shows the attributeless Absolute as having at-tributes.3. According to Advaita Vedanta, it is the indeterminable principlewhich brings about the illusory manifestation of the universe. It isthe principle of illusion. It is the key concept of Advaita Vedanta.(See avidyiilmaya.) It is not ultimately real, nor can it function with-out Brahman/Annan as its locus. It is the device by which the Ad-vaitin explains how the one reality appears as many. It is the powerwhich brings about error and has significance only at the empiricalminated by right knowledge (jnana-nivartya); it veils and projects189nature of a positive existence ibhiivarupay; and it is located either inthe individual tjiva) or in the Absolute (Brahman). Sankara used theterm maya as interchangeable with avidya.4. According to Dvaita Vedanta, it is God's mysterious power.5. According to Vedanta, it is the mysterious power ofGod. See sapta-vidha-anupapatti for Rarnanuja's major objectionsto the Advaita Vedanta concept of avidyalmiiyii.6. According to Saiva Siddhanta, it is the material cause of the world.It is nonconscious. It is twofold as pure (suddha) and impure (asud-dha). It is both a bond (pasa) of the individual soul and that whichprovides the individual souls with the means, location, and objectsofenjoyment. It requires the guidance ofSiva to function, though Sivadoes not directly operate on maya, but only through his cit-sakti.7. According to Vira Saivism, it is the name of Sakti or mida-prakrti.It evolves into the phenomenal universe.0.. ,. T7" c.. . .1. c r , T.u. .... IJQI 'I,:nll, lL I., t''U --or ...L.,purpose is to limit the experience as regards both the experiencer andwhat IS experienced. It IS a restnctor (mala) wrucn IS the impurity ortransmigratory existence. It is real and a creation of the Lord. It isdivided into suddha and asuddha-maya.o C'I &'"... J._ - "07 r r.Miiyadhvan impure way1. The impure creation (the latter thirty-one categories of KashmirSaivism).2. See chart no. 9.Maya sakli-'l - the power of Siva1. The Sakti of Siva who creates differentiation in the mind of thebound soul and gives rise to maya tattva: the limiting power of theInfinite; also called mahamaya.Maya tattva - 'l Itt IHf'a - the principle of power1. The principle that throws a veil over pure Consciousness; materialcause of physical manifestation; source of the five kaiicukas, or lim-itations. (See also maya sakti.)Maya-mala - x:rrFLiq;'lA - the impurity of transmigratory existence1. The limitation caused by maya which gives rise to the individualsoul, its gross and subtle bodies, and brings about a sense of differ-entiation. (See mala.)1901. The feeling that one need not hurry toward salvation as it will comein its own time. (See tusti.)Megha - the "sound of the clouds"1. The roar of the clouds. The highest form of divine inner music. Thesound of inner thunder followed by a shower of divine nectar flow-ing from the sahasriira. (See nada.)Mela - irMT - fair; large religious gatheringMeru - in; - mountain; the mythological Olympus1. The fabulous mountain which is said to be in the center of Jambu-dvipa, which is brill ant and taintless and supports heaven itself. Thegolden-colored peak of Himaviin and the seat of Lord Siva. It is alsoknown as Sumeru. On it is situated Svarga, the heaven of Indra.2. The name of the central bead on a rosary (mala).Mima'!lsa - q)qifi I - "enquiry"; investigation; debate; discussion1. It is short for Purva-Mimarnsa, one of the six schools of philosophytsad-d. .. .)2. It is one of the six orthodox (astika) schools and it primarily inves-tigates the Vedic rites and their uses. Its main objective is to estab-lish the authority of the Veda.3. Jaimini is the founder and the author of the Mimamsii-siitra which isthe foundational work of the school, and the longest of the siuraworks.4. The aphorisms commented on by Sabarasvamin gave rise to twomain schools of interpretation: Prabhakara's and Kurnarila Bhatta's,Mimiimsaka - 4)qifiq; - a follower of the Purva Mlmii'!lsii school of JaiminiMisra -fWJ-pure and impure (creation) (see suddhasuddha-mayii)Misra-sativa - fttS34fif1CC - matter in which all three qualities (gulJa) existMithyii - ftrarr - not real; neither real nor unreal; illusory; false; untrue; incor-rect (from the verb root mith = "to dispute angrily, altercate")1. According to Advaita Vedanta, it has a special status as it is not thereal (sat)-for it is sublatable-and it is not the unreal (asat)-be-cause it is perceived (unlike a barren woman's son or a square cir-cle). (See bhramalmayalavidya.i I'.' - .1,-,t -. , , ''''Uo ' ..... ... 191Mithya-jnana - fq'U 41 ii l '9 - false knowledge; false cognitionMithya-inana- vasana - f4u:1 Iii 1'9'*Iff'9 I - impression of false knowledgeMithyiitva -- ftrUi lea - delusionMithyopiidhi - ftru?i q Ifu" - false limitationMitra - ftr;;r - friend; companion; associateI. The Vedic God of harmony.Mleccha -- - foreigner; an alien; barbarian; someone who does not be-long to Hindu cultureMoha - - infatuation; delusion (from the verb root muh = "to delude")1. The power to delude. A power of illusion (maya)." ...... rt.). \ -no .... "...... ..... ...... 'I -f;> .....3. One of the five types of false knowledge (viparyaya) according toSankhya.Mona-mula - ,jIEIlA - rooted in delusion.Mohaniya - 4lE41tt - delusion-producing karma1. According to Jainism, they are a type of obscuring karma (ghiiti).They are karmas which obscure the right attitude of the individualtoward right faith and right conduct. The individual is so infatuatedthat it does not know right from wrong. (See karma and ghati.)Moksa -- -liberation; spiritual freedom; release; the final goal of humanlife (from the verb root moks = "to liberate")1. There are two views in the Upanisads toward liberation. Some say itis attainable in this very life and others say that it is attainable onlyafter death. (See jivanmukta.i2. Mimamsa says that it is achieved through action (karma) and Vedicrites alone. It is release from action, both in the sense of action andin the sense of the fruits of one's actions.3. Advaita Vedanta says that knowledge (jfiiina) is the ultimate meansto release. Truly speaking, release is the eternal nature of the Self(Arman) and manifests itself once ignorance is removed. It is not anew acquisition, but the realization of what eternally is./! "./. - ".'- .. ' '" 1.:\:... l..", ,. 04"04 ""J" '''04' ...... .., ...., .. \' '/ ." ......192means to release. Karma-yoga andjnana-yoga are aids to devotion(bhakti-yoga). Liberation is living in Vaikuntha with a nonphysicalbody enjoying omniscience and bliss and dwelling in the presenceof God. Vedanta also recognizes total surrender (pra-patti) as a means of release.5. Dvaita Vedanta says that God's grace (prasiida) is the ultimatemeans to release. Leading to ultimate release, the individual soulpractices knowledge, dispassion, action, devotion, and a lovingmeditation of God, regarding oneself as His reflection. In the stateof release, the individual soul remains separate from God thoughsimilar and dependent. Its personality remains in one of the four lev-els of graded release which Dvaita posits. (See iinanda-tiiratamya.t6. Jainism says that release is the highest state of isolation in which theindividual is freed from all fetters of karma particles. The means torelease are right faith, right knowledge, and right conduct. (See tri-7. Buddhism says that release is the eradication of all cravingan an overcoming 0 t e w ee 0 1 an ea. e means to Itis the ei htfold ath.8. Nyaya-Vaisesika says that release (apavarga) is a separation from. ..ence whatsoever in release. It is achieved by cultivating ethical vir-tues and obtaining an insight into the nature of the categories.9. Sankhya says that release (kaivalya) is aloofness from all matter.There is neither pleasure nor pain, though there is an undisturbablepeace. It is achieved once the individual is able to discriminate be-tween the spirit tpurusa; and matter (prakrtii. It is defined as pu-rusa-prakrti viveka.10. Yoga says that the cultivation of the eight-limbed yogic path is theway to kaivalya or a state of superconscious samadhi in which theindividual is left totally alone. Yoga defines it as citta vrtti nirodha.11. Saiva Siddhanta says that the path to release consists in carya, kriyii,yoga, and jniina. In release, the soul retains its individuality. It be-comes similar to God and, thus, release is unity in duality. The soulenjoys God's nature, though it is not identical with God.12. Vlra Saivism says that release is identity in essence between Sivaand the individual soul (lingiHlga-siimarasya). The individual soul isa part of Siva though it is also different. Release is a unity (aikya) ofthe individual soul with Siva. wherein the individual soul enjoyscomplete and unexcellable bliss. The path to release is devotion asaided by the eight aids (astavaranai.13. Sivadvaita says that release is freedom from bondage and an attain-nature. Contemplation of Lord Siva is the means to release.; ... .1 1 1 1193ual's identity with the ultimate Reality. It is a return to one's originalstate of perfection and purity. It is gained by the four steps ofiinavopiiya, siiktopiiya, siimbhavopiiya, and anupiiya, culminatingin the grace of the Divine Will.15. Liberation in theistic Saivism is generally said to be in heaven(Kailasa), Liberation in Vaisnavism is in Vaikuntha.16. See purusiirtha.Moksa-para - tfmq( - a seeker of liberation1. According to V i s i ~ ~ a d v a i t a Vedanta, they are of two kinds: lovers ofGod (bhakta) and those who have completely resigned themselvesto God (prapanna).Mrtyu - ~ - deathMudrii _. ~ - gesture; hand pose; seal; stamp (from mud = "joy" + ra = "togive")1. Called mudrii because it gives the bliss of the Self. Called a seal be-cause it seals up (mudraniit) the universe into the being of transcen-dental Consciousness.2. It is a Hatha Yoga posture and manipulation of different organs ofthe body as an aid in concentration. Various advanced Hatha Yogatechniques practiced to hold the priina within the body, forcing theKundalini to flow into the susumna. These mudriis can occur spon-taneously after receiving saktipat; symbolic gestures and move-ments of the hands, which express inner feelings and inner states, orwhich convey various meanings such as charity, knowledge, andfearlessness. Many deities, saints, and idols are pictured performingthese gestures granting their benediction.3. Symbolic signs made with the fingers in ritualistic worship and clas-sical dance.4. Deities are said to be pleased when mudras are used. They are alsosaid to destroy the sins of an aspirant who uses them.194Mukhya - - primary; important; main; principalMukhya-antaranga-sadhana - fii"ti Ier-; - the principal proximate aidto liberation1. According to Advaita Vedanta, the main proximate aid to liberationconsists in hearing (sravalJa), reflection (manana), and meditation(nididhyiisana). After a spiritual aspiriant becomes qualified (seesadhana-catustayai, they should hear the Upanisadic texts from aqualified teacher, reflect on their truth, and contemplate upon theirpurport.2. See sravana, manana, and nididhyasana.Mukhyiirtha - primary meaing; see abhidhii or vacyartha-MUKnya-v!rri ""l,1'tl primary meaning or wowsMukta -liberated; freed (from the verb root much = "to liberate")1. One who IS liberated from bondage. (See moksa.yMukta-jiva - !!ff'Nf)a -liberated individual soul1. One of the three types of individual soul according to Vedanta. (See jlvs.)Mukti - -liberation; release (from the verb root much = "to liberate")1. One who is liberated from bondage. (See moksa.iMukti-yogya - - individuals who are eligible for release accordingto Vedanta1. These are pure (sattva)-dominant individual souls which include ce-lestial beings, sages, and advanced human beings. (See svariipa-traividhya.iMilia - Jf- original; primary; text; rootMidadhara - - the center located at the base of the spine; the "seat of theroot"; the seat of the earth; mula ="root or source" and adhiira ="tosupport"1. The spiritual center at the base of the spine where the Kundalini liesdormant. (See cakra.)2. The wheel (cakra) at the base of the spine where Kundalini lies" .....;l""rl n ...... 1:'............. ..........+ .... + v, .s - ... ... u .....n"". u"".... _. 195all the activities of the physiological system through its network of72,000 nerves.Mula-mala - l'iMl'iM - the main constraint on the individual which is called'""impurity of ignorance"; the primary impurity.1. The Salva schools speak of ignorance as the root imperfec-tion or original defect (mula-mala).Mula-prakrti -I3.M'1lqsRi - the primordial matter; root nature1. The original germ out of which matter and all forms arose andevolved. The primary cause. It is not an evolute itself, but that fromwhich all else evolves.Mulavidya - - primordial nescience1. _.., 10 __ v , ...appearance in the universe.IS me root cause or every _. .L' .J. 1:. 1'1 Q nnll Q .... LVi1. According to Vedanta, they are of two kinds: votariesof Self-realization (kaiva/ya) and votaries of liberation (moksai.(See kaivalya-para and moksa-para.yMumuksutva - - a burning desire for liberation1. It is one of the four qualifications for a spiritual aspirant. (See sadha-na-catustaya. )MufJ4aka Upanisad> "shaven head Upanisad"1. Since this Upanisad speaks of Brahmavidyii or knowledge of theAbsolute as the mystery which only those with shaven heads know,thus its name. Or, the instruction given in this Upanisad has thesharpness of a razor. It comes from the Atharva Veda. It consists ofthree parts called mundakas, each subdivided into two sections. TheUpanisad draws a clear line between the higher knowledge of Brah-man and the lower knowledge of the phenomenal world, It describesthe phenomenal world as springing from Brahman.Muni - - sage; ascetic; silent oneMuni-dharma - - the duties of an ascetic1 A .' t ..... T ., _. '" "h""t .. '0 ,great vows tmaha-vratay; complete control over one's body, mind,ana speecn tgupri), ana mooerarion isamun.196Mkrta - ~ - form; bodyMitrti - ~ - embodiment; figure; image; statue (from the verb root murc ="to form, to become solid")1. Any image of the Divine, either in a temple or in a place of worship.M i t ~ a k a - ~ - mouse; the vehicle (vahana) Ganesa rides upon (from theroot mus meaning "to steal")1. Said to be a symbol of the mind or of God's grace or of the Self.197NNiida - ;:rtq - sound1. Metaphysically, the first movement of Siva-Sakti toward manifesta-tion.2. In Yoga, the unstruck sound experienced in meditation. Divine mu-sic or sound which is heard in higher states of meditation.3. According to Sakta philosophy, the first movement of sound (sabda)is called nada-tattva. Along with the bindu, they are the comple-ments of the ultimate potency of creation. From these arise the tri-bindu or kama-kala, which is the root of all mantras. (See bindu.iNiiq; - ;;rtt - nerve; vessel; ducts for vital air (prii'}a); conduit; channel; vein;artery1. The 72,000 channels of vital force in the body.2. It is said that there are three and one half crores of subtle nerves inth", h"rh "rh",,, "'r'" .. c' . "f nf' ... th",-.I J ~ .three principal ones are iqii, pingald, and susumnii. Others includeiitamvusii niiql wtricn are me lUDUIar organs or me suone oooythrough which energy flows. They are said to connect the mouth andthe anus; brahma niit!i (another name for the susumnii naifi-seelisted separately); citra niitjl or the nerves emanating from the heart,through which the creative energy of Kundalini passes to reach thesahasriira; giindhiiri nddi, located behind the ida ruidi, terminatingnear the left eye, regulating the function of eye sight; hastijihvii nat!i,located in front of the iqa naq;, terminating near the right eye, regu-lating the function of eye sight; kausiki naq;, terminating near thebig toes; kiirma niiq;, whose function is to stabilise the body and themind; and samkhini nat!i, which terminates at the genital organs andcarries the essence of food.Niiga - ;wr - snake; serpent; naked; hereticNagara -- ;:;TT'{ - city; townNaigama-naya - ~ ~ jtt=14 - the universal-particular (or teleological) standpoint1. According to Jainism, a naya is a particular viewpoint or opinion. Inthis case, the viewpoint considers both the universal and the specificaspects of an entity. It signifies that the particular aspect must con-,,;rI.. r th.. .1 "'nrl ,,;1"''' " .. r"'" "rh. '"