Glossary Of Siddha Yoga Terminology

ABHANGA:
A devotional song composed in the Marathi language expressing the longin
g and love of a devotee for God.
ABHISHEK:
A ritual bathing offered as worship (puja) to a statue or other represen
tation of a deity.
ABSOLUTE:
The highest Reality; supreme Consciousness; the pure, untainted, changel
ess Truth.
AMRIT:
1) The nectar of immortality; the divine nectar that flows down from the
sahasrara when the Kundalini is awakened. 2) An area in Siddha Yoga meditation
ashrams and centers where refreshments can be purchased.
ANNAPURNA:
(lit., filled with nourishment) 1) The great Shakti depicted as the godd
ess of nourishment and abundance. 2) The dining halls in both the Shree Muktanan
da Ashram in South Fallsburg, New York, and Gurudev Siddha Peeth in Ganeshpuri,
India.
ANUGRAHA:
1) Grace; one of the five functions of the Lord that ultimately culminat
es in liberation. 2) The original building of Shree Muktananda Ashram in South F
allsburg.
ARATI:
1) A ritual act of worship during which a flame, symbolic of the individ
ual soul, is waved before the form of a deity, sacred being, or image that embod
ies the light of Consciousness. 2) The name of the morning and evening prayer th
at is sung with the waving of lights, in honor of Bhagavan Nityananda, twice eac
h day in Siddha Yoga ashrams.
ARJUNA:
One of the heroes of the Indian epic Mahabharata, considered to be the g
reatest warrior of all. He was the friend and devotee of Lord Krishna, who revea
led the teachings of the Bhagavad Gita to him on the battlefield.
ASANA:
1) A hatha yoga posture practiced to strengthen and purify the body and
develop one-pointedness of mind. 2) A seat or mat on which one sits for meditati
on.
ASHRAM:
The dwelling place of a Guru or saint; a monastic retreat site where see
kers engage in spiritual practices and study the sacred teachings of yoga.
ASHRAM DHARMA:
Right action in relation to ashram life; the inner posture and outer beh
avior that allow a person to devote himself or herself to the high attitude and
disciplines of ashram life. There is also a book on this topic by Swami Muktanan
da. See also DHARMA and GURUKULA.
ATMAN:
Divine Consciousness residing in the individual; the supreme Self; the s
oul.

AUSTERITIES:
1) Rigorous spiritual practices. 2) Abandonment of the pursuit of worldl
y pleasure for the purpose of spiritual attainment.
AVADHUTA:
An enlightened being who lives in a state beyond body-consciousness and
whose behavior is not bound by ordinary social conventions.
BABA:
A term of affection and respect for a saint or holy man.
BADE BABA:
(lit., elder father) An affectionate name for Bhagavan Nityananda, Swami
Muktananda's Guru.
BHAGAVAD GITA:
(lit., song of God) One of the world's spiritual treasures and an essent
ial scripture of India; a portion of the Mahabharata in which Lord Krishna instr
ucts his disciple Arjuna on the nature the universe, God, and the supreme Self.
Bhagavan:
(lit., the Lord) One endowed with the six attributes or powers of infini
ty: spiritual power, righteousness, glory, splendor, knowledge, and renunciation
. A term of great honor. Swami Muktananda's Guru is known as Bhagavan Nityananda
.
BHAJAN:
A Hindi devotional song in praise of God.
BHAKTA:
A devotee, a lover of God; a follower of bhakti yoga, the path of love a
nd devotion.
BHAKTI:
The path of devotion; a path to union with the Divine based on the conti
nual offering of love and the constant remembrance of the Lord.
BHASMA:
Ash from a sacred fire ritual (yajna), charged with the power of mantra.
Bhasma is used to draw three horizontal stripes on the forehead and other parts
of the body, representing the three qualities of nature reduced to ash by spiri
tual practices and the power of grace
BINDI:
A red dot worn between the eyebrows marking the location of the third ey
e, the eye of inner vision or spiritual wisdom.
BLUE PEARL:
A brilliant blue light, the size of a tiny seed, that appears in meditat
ion; it is the subtle abode of the inner Self.
BRAHMA:
The absolute Reality manifested as the active creator of the universe, p
ersonified as one of the three gods of the Hindu trinity. The other two are Vish
nu, who represents the principle of sustenance, and Shiva, who represents the pr
inciple of destruction.
BRAHMAN:

In Vedic philosophy, the absolute Reality or all-pervasive supreme Princ

iple of the universe.
BRAHMIN:
A caste of Hindu society whose members are by tradition priests and scho
lars.
CHAITANYA:
1) The fundamental, all-pervasive, divine Consciousness. 2) When used in
refrence to a mantra, chaitanya means that the mantra is enlivened with grace a
nd thus has the capacity to draw one's mind spontaneously into meditative stilln
ess.
CHAKRA:
A center of energy located in the subtle body where the subtle nerve cha
nnels converge like the spokes of a wheel. Six major chakras lie within the cent
ral channel. When awakened, kundalini shakti flows upward from the base of the s
pine through these six centers to the seventh chakra, the sahasrara, at the crow
n of the head.
CHIDVILASANANDA:
Swami Chidvilasananda, the current Siddha Guru and head of the Siddha li
neage. Her name literally means the bliss of the play of Consciousness and was g
iven to her by Swami Muktananda when she took the vows of monkhood in 1982.
CHITI:
The power of universal Consciousness; the creative aspect of God.
CONSCIOUSNESS:
The intelligent, supremely independent, divine Energy, which creates, pe
rvades, and supports the entire universe.
DAKSHIN KASHI:
(lit., south field) A beautiful, twenty-five-acre field in Gurudev Siddh
a Peeth, the Siddha Yoga Ashram near Ganeshpuri, India. The field is ringed by a
tree-lined path, which is used for walking contemplation.
DAKSHINA:
An offering or gift to God or the Guru. Traditionally, when one seeks th
e teachings or blessings of a saint, one brings an offering; this act of giving
invites grace. The practice of giving dakshina is an expression of gratitude and
love for what has been received on the spiritual path.
DARSHAN:
Seeing or being in the presence of a saint, a deity, or a sacred place.
DEVA:
A deity or god.
DEVI:
The great mother Goddess; the beloved of Shiva who represents Shakti, or
cosmic energy.
DHARANA:
A centering technique; a spiritual exercise that leads one to the experi
ence of God within.
DHARMA:
Essential duty; the law of righteousness; living in accordance with the

divine will. The highest dharma is to recognize the Truth in one's own heart.
DIKSHA:
Yogic initiation; spiritual awakening of a disciple by the grace of the
Master.
DISCIPLE:
One who has received initiation from a spiritual master and then follows
the path shown by the master.
DIVYA DIKSHA:
The bestowal of divine initiation, shaktipat.
DIWALI:
A four-day festival, falling in October-November, celebrated by displayi
ng lights and worshiping Lakshmi, the goddess of wealth and prosperity.
DRISHTI:
Vision, usually in the context of seeing with the outlook of God.
DURGA:
The fierce aspect of the universal Shakti or divine Mother, who destroys
limitations and evil tendencies. She is often depicted as the eight-armed warri
or goddess who rides a tiger and carries weapons.

EGO:
In yoga, the limited sense of "I" that is identified with the body, mind
, and senses; sometimes described as "the veil of suffering."
ENLIGHTENMENT:
The final attainment on the spiritual path, when the limited sense of "I
" merges into supreme Consciousness.
GANESH:
The elephant-headed god, also known as Ganapati. Son of Lord Shiva and G
oddess Parvati, he is worshiped at the beginning of any undertaking and in many
festivals as the god of wisdom, the destroyer of sorrows, and the remover of obs
tacles.
GRACE:
The infinite power of divine love that creates, maintains, and pervades
the universe. When awakened within a seeker by a Siddha Guru, this power leads t
he seeker to Self-realization.
GUNAS:
The three basic qualities of nature that determine the inherent characte
ristics of all created things. They are sattva (purity, light, harmony, intellig
ence); rajas (activity, passion); and tamas (dullness, inertia, ignorance).
GURU:
A spiritual master who has attained oneness with God and who is able bot
h to initiate seekers and to guide them on the spiritual path to liberation. A t
rue Guru is required to be learned in the scriptures and must belong to a lineag
e of masters..
GURU CHOWK:
The open-air meditation hall adjoining the courtyard in Shree Gurudev Si

ddha Peeth, the Siddha Yoga Ashram in Ganeshpuri, India.

GURU GITA:
(lit., song of the Guru) A sacred text consisting of mantras that descri
be the nature of the Guru, the Guru-disciple relationship, and techniques of med
itation on the Guru. In Siddha Yoga ashrams, the Guru Gita is chanted every morn
ing.
GURU PRINCIPLE:
The universal power of grace present as the inner Self of all beings.
GURU PURNIMA:
In India, the full moon of the month of Ashada (July-August) is honored
as the most auspicious and important of the entire year. This moon's luminous br
illiance and perfect form are seen as expressions of the Guru's gift of grace an
d the attainment of Self-realization.
GURU'S FEET:
The Indian scriptures revere the Guru's feet, which are said to embody S
hiva and Shakti, knowledge and action, the emission and reabsorption of creation
. Powerful vibrations of shakti flow from the Guru's feet. They are a mystical s
ource of grace and illumination, and a figurative term for the Guru's teachings.
GURU'S SANDALS:
The Indian scriptures revere the Guru's feet, which are said to embody S
hiva and Shakti, knowledge and action, the emission and reabsorption of creation
. Powerful vibrations of shakti flow from the Guru's feet. They are a mystical s
ource of grace and illumination, and a figurative term for the Guru's teachings.
GURUKULA:
In Vedic times, spiritual aspirants would serve the Guru at his house or
ashram for a period of time, studying the scriptures, and practicing self-inqui
ry and other spiritual disciplines under the guidance of the Master. Siddha Yoga
ashrams are modeled on these Gurukulas of old.
GURUMAYI:
The affectionate name for Swami Chidvilasananda by which she is most oft
en called. She received the power and authority of the Siddha Yoga lineage from
Swami Muktananda before he passed away in 1982 and is the current Siddha Guru an
d head of the Siddha lineage.
HANUMAN:
A huge, white monkey, son of the Wind, and one of the heroes of the Rama
yana. Hanuman's unparalleled strength was exceeded only by his perfect devotion
to Lord Rama, for whom he performed many acts of magic and daring.
HATHA YOGA:
Yogic practices, both physical and mental, performed for the purpose of
purifying and strengthening the physical and subtle bodies.

INNER ENEMIES:
The inner enemies spoken about in Vedanta: desire, anger, delusion, prid
e, greed, and envy.
INTENSIVE:
The primary Siddha Yoga meditation program, which was designed by Swami
Muktananda to give spiritual initiation by awakening the kundalini energy.

JAGADGURU:
A world teacher; a great Guru.
JAPA:
Repetition of a mantra, either silently or aloud.
JNANA:
True knowledge.
JNANESHWAR MAHARAJ:
(1275-1296) Foremost among the saints of Maharashtra and a child yogi of
extraordinary powers. His verse commentary on the Bhagavad Gita, the Jnaneshvar
i, written in the Marathi language, is acknowledged as one of the world's most i
mportant spiritual works. He also composed a short work, the Amritanubhava, and
over one hundred abhangas, or devotional songs in Marathi, in which he describes
various spiritual experiences following the awakening of kundalini.
JYOTA SE JYOTA:
A chant; an invocation to the Guru asking for the flame of divine love i
n the disciple's heart to be kindled with the Guru's own heart flame.
KARMA:
(lit., action) 1) Any action--physical, verbal, or mental. 2) Destiny, w
hich is caused by past actions, mainly those of previous lives.
KASHMIR SHAIVISM:
A branch of the Shaivite philosophical tradition, propounded by Kashmiri
sages, that explains how the formless supreme Principle, known as Shiva, manife
sts as the universe. Together with Vedanta, Kashmir Shaivism provides the basic
scriptural context for Siddha Yoga meditation.
KRISHNA:
(lit., the dark one) The eighth incarnation of Lord Vishnu. The spiritua
l teachings of Lord Krishna, called "the dark one" because his skin was deep blu
e, are contained in the Bhagavad Gita, a portion of the epic Mahabharata.
KRIYA:
A physical, mental, or emotional movement initiated by the awakened kund
alini. Kriyas purify the body and nervous system, thus allowing a seeker to expe
rience higher states of consciousness.
KUNDALINI:
(lit., coiled one) The primordial Shakti, or cosmic energy, that lies do
rmant in a coiled form in the muladhara chakra at the base of the spine. Through
the descent of grace (shaktipat), this extremely subtle force, also described a
s the supreme goddess, is awakened and begins to purify the entire being. As Kun
dalini travels upward through the central channel, She pierces the various chakr
as, finally reaching the sahasrara at the crown of the head. There, the individu
al soul merges into the supreme Self and attains the state of Self-realization.
See also CHAKRA, SHAKTIPAT.
LIBERATION:
Freedom from the cycle of birth and death; the state of realization of o
neness with the Absolute.

MAHABHARATA:
An epic poem that recounts the struggle between the Kauravas and Pandava
s over the disputed kingdom of Bharata, the ancient name for India. Within this
vast narrative is contained a wealth of Indian secular and religious lore. The B
hagavad Gita occurs in the latter portion of the Mahabharata.
MAHARASHTRA:
A state on the west coast of central India, where Gurudev Siddha Peeth,
the mother ashram of Siddha Yoga meditation, is located. Many of the great poetsaints lived in Maharashtra and the Samadhi Shrines of Bhagavan Nityananda and S
wami Muktananda are there.
MAHASAMADHI:
1) A realized yogi's conscious departure from the physical body at death
. 2) A celebration on the anniversary of a great being's departure from the phys
ical body. 3) A shrine erected at the place where a yogi has taken mahasamadhi.
MALA:
A string of beads used to facilitate a state of concentration while repe
ating a mantra.
MANTRA:
The names of God; sacred words or divine sounds invested with the power
to protect, purify, and transform the individual who repeats them. A mantra rece
ived from an enlightened Master is filled with the power of the Master's attainm
ent.
MAYA:
The power that veils and obscures the true nature of the Self and create
s a sense of differentiation. It makes the universal Consciousness, which is One
, appear as duality and multiplicity.
MUKTANANDA:
Swami Muktananda (1908 - 1982) who brought the Siddha Yoga teachings and practic
es to the west in the 1970s on his Guru's behalf. He is Gurumayi Chidvilasananda
's Guru and often referred to as Baba. He brought the venerable tradition of his
master's lineage to the West, giving the previously little-known shaktipat init
iation to untold thousands of spiritual seekers. His name literally means the bl
iss of liberation.
MUKTI:
Liberation from the cycle of birth and death; freedom from the sense of
duality and limitation.
MURTI:
(lit., embodiment; figure; image) A representation of God or of a chosen
deity that has been sanctified and enlivened by worship. A murti can be a symbo
lic embodiment of the presence of God or a recognizable human figure, as in the
image of a saint.
NADA:
Spontaneous inner sounds that may be heard during advanced stages of med
itation; nada may take the form of sounds such as bells, the blowing of a conch,
and thunder.
NADI:
A channel in the subtle body through which the vital force flows.

NAMA SANKIRTANA:
Group chanting of the name of the Lord.
NATARAJ:
(lit., king of the dance) A name of Shiva, referring to the dancing Shiv
a. The object of his dance is to free all souls from the fetters of illusion.
NAVARATRI:
(lit., nine nights) A festival celebrating the worship of the divine Mot
her, Shakti, in the three forms of Durga/Kali, Lakshmi, and Saraswati. It begins
with the new moon of September-October and continues for nine nights.
OM:
The primal sound form which the universe emanates; the inner essence of
all mantras. Also written aum.
OM NAMAH SHIVAYA:
(lit., Om, salutations to Shiva) The Sanskrit mantra of the Siddha
lineage; known as the great redeeming mantra because of its power to grant
worldly fulfillment and spiritual realization. Om is the primordial sound;
is to honor or bow to; Shivaya denotes divine Consciousness, the Lord who
s in every heart.

Yoga
both
Namah
dwell

PADUKAS:
The Guru's sandals, objects of the highest veneration. Vibrations of the
inner shakti flow out from the Guru's feet, which are a mystical source of grac
e and illumination and a figurative term for the Guru's teachings. The Guru's sa
ndals are also said to hold this divine energy of enlightenment.
PRADAKSHINA:
The act of worshipful circumambulation (walking clockwise around a holy
temple, shrine, or place).
PRANA:
The vital life-sustaining force of both the body and the universe.
PRANAM:
To bow; to greet with respect.
PRASAD:
A blessed or divine gift from God or the Guru.
PUJA:
Worship; actions performed in worship; also, an altar with images of the
Guru or deity and objects used in worship.
PUNYATITHI:
The anniversary of a great being's death.
PURNAHUTI:
(lit., full or complete offering) The culmination of any celebration, es
pecially a saptah or a yajna. The final chant of a purnahuti is an arati, an inv
ocation to the Guru entreating him to kindle the flame of divine love in the dis
ciple's heart. Tradition states that to attend a purnahuti is to gain the merit
of the entire celebration.
RAGA:

In Indian music, a series of five or more notes upon which a melody is b

ased; a particular melody. Ragas evoke particular moods in the listener and are
often performed to resonate with a season or time of day.
RAKHI DAY:
This festival has its origins in an ancient folk custom: sisters affecti
onately tie a rakhi, or bracelet, on the wrists of their brothers who, in turn,
promise always to protect them. To celebrate this day, many Siddha Yoga meditati
on students offer each other rakhis, representing a bond of love and protection.
RAM:
(lit., one who is pleasing, delightful) The seventh incarnation of Lord
Vishnu, Rama is seen as the embodiment of dharma and is the object of great devo
tion. He is the central character in the Indian epic Ramayana.
RAMA:
(lit., one who is pleasing, delightful) The seventh incarnation of Lord
Vishnu, Rama is seen as the embodiment of dharma and is the object of great devo
tion. He is the central character in the Indian epic Ramayana.
RAMAYANA:
One of the great epic poems of India; attributed to the sage Valmiki, th
e Ramayana recounts the life and exploits of Lord Rama. This story, so rich with
spiritual meaning, has been told and retold down through the ages by saints, po
ets, scholars, and common folk.
RANGOLI:
A design, usually geometric, drawn on the ground in front of a house or
other dwelling in the colors of the morning sun, to represent inner awakening.
RASA:
1) Flavor, taste. 2) A subtle energy of richness, sweetness, and delight
.
RIG VEDA:
The oldest of the four Vedas; it is composed of more than one thousand hymns, in
cluding those that invoke the gods of the fire ritual. See also VEDAS .
RUDRA:
The Lord as destroyer, a form of Lord Shiva. As the fierce aspect of God
, Rudra inspires both great love and great fear among his worshipers.
RUDRAKSHA:
Seeds from a tree sacred to Shiva, often strung as beads for malas. Lege
nd has it that the rudraksha seed was created from the tears of Lord Rudra, thus
endowing it with great spiritual power.
RUDRAM:
A text chant from the Krishna Yajur Veda in which Lord Shiva is offered
repeated salutations in his many manifestations; the first of these to be honore
d is Rudra.
SADGURU:
A true Guru; divine Master.
SADGURUNATH MAHARAJ KI JAY:
A Hindi phrase that means "I hail the Master who has revealed the Truth

to me!" An exalted, joyful expression of gratitude to the Guru for all that has
been received, often repeated at the beginning or end of an action.
SADHANA:
1) A spiritual discipline or path. 2) Practices, both physical and menta
l, on the spiritual path.
SAHASRARA:
The thousand-petaled spiritual energy center at the crown of the head, w
here one experiences the highest states of consciousness.
SAMADHI:
The state of meditative union with the Absolute; the state of final abso
rption in God.
SAMADHI SHRINE:
The final resting place of a great yogi's body. Such shrines are places
of worship: permeated with the saint's spiritual power, and alive with blessings
.
SANKALPA:
Thought, intention, or will directed toward a specific outcome.
SANNYASA:
1) Monkhood. 2) The ceremony and vows of monkhood.
SAPTAH:
(lit., seven) A term introduced by Swami Muktananda to refer to the cont
inuous chanting of the name of God, which also may be accompanied by dancing in
a circle in a series of measured steps as an act of devotion and a joyful experi
ence of meditation in motion. Saptahs were often held in the ashram for seven da
ys at a time.
SATSANG:
(lit., the company of the Truth) The company of saints and devotees; a g
athering of seekers for the purpose of chanting, meditation, and listening to sc
riptural teachings or readings.
SELF:
Divine Consciousness residing in the individual, described as the witnes
s of the mind or the pure I-awareness.
SELF-REALIZATION:
The state of enlightenment in which the individual merges with pure Cons
ciousness.
SEVA:
(lit., service) Selfless service; work offered to God, performed without
attachment and with the attitude that one is not the doer. In Siddha Yoga ashra
ms, Guruseva is a spiritual practice, and students seek to perform all of their
tasks in this spirit of selfless offering.
SEVITE:
One who performs seva.
SHAKTI:
Spiritual power; the divine cosmic power that creates and maintains the
universe; may be defined as the goddess Shakti.
SHAKTIPAT:

(lit., descent of grace) Yogic initiation in which the Siddha Guru trans
mits spiritual energy to the aspirant, thereby awakening the aspirant's dormant
kundalini shakti.
SHAMBHAVI MUDRA:
(lit., state of supreme Shiva) A state of spontaneous or effortless medi
tation, in which the eyes become focused within and the mind delights in the inn
er Slef without any attempt at concentration.
SHIVA:
The all-pervasive supreme Reality; also, one of the Hindu trinity of god
s, who carries out the act of destruction or dissolution.
SHIVARATRI:
(lit., night of Shiva) The night of the new moon in late February that i
s especially sacred to Lord Shiva. Devotees repeat the mantra Om Namah Shivaya t
hroughout the night; on this night each repetition is said to equal the merit of
a thousand repetitions.
SHRI:
1) A term or respect that means sacredness, abundance, beauty, grace, an
d auspiciousness, and signifies mastery of all these. 2) Lakshmi, the goddess of
beauty and prosperity.
SIDDHA:
A perfected yogi; one whose experience of unity-consciousness is uninter
rupted.
SIDDHA GURU:
One who has attained the state of enlightenment and who has the capacity
to awaken the dormant spiritual energy of a disciple and guide him or her to th
e state of the Truth.
SIDDHA MASTER:
One who has attained the state of enlightenment and who has the capacity
to awaken the dormant spiritual energy of a disciple and guide him or her to th
e state of the Truth.
SPIRITUAL PRACTICES:
Activities that purify and strengthen the mind and body for the spiritua
l path. Siddha Yoga practices include chanting, meditation, mantra repetition, h
atha yoga, seva (selfless service), and contemplation.
SUBTLE BODY:
The second of four bodies within a human being (the physical, subtle, ca
usal, and supracausal bodies), which is experienced in the dream state.
SUSHUMNA:
The most important of all the nadis; the central channel, which extends
from the base of the spine to the crown of the head. It is the pathway of the aw
akened kundalini.
SUTRA:
Aphorism; a condensed and cryptic statement that usually can be understo
od only through commentary. In India, the major points of an entire philosophica
l system may be expressed in a series of sutras.
SWADHYAYA:
The study of the Self; the regular disciplined practice of chanting and
reciting spiritual texts such as the Guru Gita .

SWAMI:
A term of respectful address for a sannyasi, or monk.
SWAMIJI:
A term of respectful address for a sannyasi, or monk.
TANDRA:
The state of higher consciousness between sleeping and waking that is ex
perienced in meditation.
TAPASYA:
1) Austerities. 2) The experience of heat that occurs during the process
of practicing yoga. The heat is generated by friction between the senses and re
nunciation. It is said that this heat, called "the fire of yoga," burns up all t
he impurities that lie between the seeker and the experience of the Truth.
TATTVAS:
In Kashmir Shaivism, the basic categories or principles of the process o
f universal manifestation from pure Consciousness to matter; that which is the e
ssence of each stage of manifestation.
TEMPLE:
Swami Muktananda has dedicated a temple of meditation to his Guru, Bhaga
van Nityananda Temple in both Shree Muktananda Ashram and Gurudev Siddha Peeth.
THE NAME:
A name of God. Silent repetition or audible chanting of the divine Name
is considered to be the most effective means of redemption in Kali Yuga, the pre
sent age. Chanting and japa open the heart to the love and joy contained within
it.
TURIYA:
The fourth, or transcendental state, beyond the waking, dream, and deepsleep states, in which the true nature of reality is directly perceived; the sta
te of samadhi, or deep meditation.
UPANISHADS:
The inspired teachings, visions, and mystical experiences of the ancient
sages of India; the concluding portion of the Vedas and the basis for Vedantic
philosophy. With immense variety of form and style, all of these scriptures (exc
eeding one hundred texts) give the same essential teaching: that the individual
soul and God are one.
VAIRAGYA:
Dispassion; the power of renunciation by which a yogi is able to pursue
the true rather than the false, the eternal rather than the ephemeral.
VEDAS:
Among the most ancient, revered, and sacred of the world's scriptures, t
he four Vedas are regarded as divinely revealed, eternal wisdom. They are the Ri
g Veda , Atharva Veda, Sama Veda, and Yajur Veda.
VISHNU:
1) A name for the all-pervasive, supreme Reality. 2) One of the Hindu tr
inity of gods, representing God as the sustainer of the universe. Rama and Krish
na are the best known of His incarnations.

VIVEKA:
(lit., discrimination; distinction) The faculty of discretion that enabl
es a human being to distinguish between true and false, reality and illusion.
VRITTI:
Fluctuation or movement of the mind; thought.
WITNESS:
The transcendental Consciousness that lies at the root of the mind and f
rom which the mind can be observed.
YAJNA:
1) A sacrificial fire ritual in which Vedic mantras are recited while wo
od, fruit, grain, oil, yogurt, and ghee are poured into the fire as an offering
to the Lord. 2) Any work or spiritual practice that is offered as worship to God
.
YOGA:
(lit., union) The spiritual practices and disciplines that lead a seeker
to evenness of mind, to the severing of the union with pain, and through detach
ment, to skill in action. Ultimately, the path of yoga leads to the constant exp
erience of the Self.
YOGI:
1) One who practices yoga. 2) One who has attained perfection through yo
gic practices.
YOGINI:
1) One who practices yoga. 2) One who has attained perfection through yo
gic practices.