a-paroksha : Inner knowledge ; direct spiritual knowledge . a-paroksha-brahma-jnana ( - jnaana ). Direct perception , knowledge of Brahman . a-paroksha-jnana ( - jnana ).

Direct spiritual knowledge . Agamya : Knowledge ; Wisdom Vasana : Subtle desire ; a tendency created in a person by the doing of an action or by enjoyment ; it induces the person to repeat the action or to seek a repetition of the enjoyment ; the subtle impression in the mind capable of developing itself into a vasana [ vaasun ] : habit of the mind ; latent tendency , impression or predisposition due to experiences of former lives ; subtle desire Vasana: subtle desire ; a tendency created in a person by the doing of an action or by enjoyment ; it induces the person to repeat the action or to seek a repetition of the enjoyment ; the subtle impression in the mind capable of developing itself into ac ahankara : tendency to identify oneself with external phenomena , 'the I-maker' Bahirmukha-vritti : The outgoing mode or tendency of the mind . Chanchalavritti : The natural wavering tendency of the mind . pravritti : tendency , behaviour activity : pravRittiH Active tendency : Rajas guna a-drisya ( a-dhrishya ). Invisible to the eye . actionless action : naishhkarmyakarma upadhi : the act of putting to , adding , addition La1t2y ; the part of the wheel between the nave and the circumference 39 , 4 70 , 3 Ka1t2h ; fraud , circumvention ; condition ; peculiarity , attribute ( Buddh ; see %{ upA7-dhi } ) ; support punarapi : punaH+api , again & again Anahata chakra : Unstruck . Energy center located in the spine at the point opposite the center of the chest ( sternum bone ). Seat of the Air element . sarvabhuuteshhu: among all living beings pratibhas , pratibhasate : to answer uttaram: answer Raga : Attachment/affinity for something , implying a desire for it . This can be emotional ( instinctual ) or intellectual . It may range from simple liking or preference to intense desire and attraction . See Dwesha . Raga : Blind love ; attraction ; attachment that binds the soul to the universe .

RAGA-DVESHA : attraction and repulsion , like and dislike , love and hatred anubhUti : perception ; knowledge from any source but memory ; knowledge gained by means of the four Pramnas ( perception by the senses , inference , comparison , and verbal authority ) ; dignity , consequence . avasthaatrayaH : three states of bodily consciousness ( awake , sleep , dream ) Bodha : Consciousness ; knowledge ; intelligence ; spiritual wisdom ; to be awake ; enlightenment . buddha : Buddha : awakened , awake ; expanded , blown SmavBr ; conscious , intelligent , clever , wise ( opp . to { mUDha } ) ; learnt , known , understood past . ( ` by ' , usually , but also according to 2-2 , 12 ; 3 , 67 ) ; a wise or learned man , Kosha : Sheath ; bag ; scabbard ; a sheath enclosing the soul ; body . There are five such concentric sheaths or bodies : the sheaths of bliss , intellect , mind , life-force and the physical bodythe anandamaya , jnanamaya , manomaya , pranamaya and annamaya. Samyama : Self-control ; perfect restraint ; an all-complete condition of balance and repose . The combined practice of the last three steps in Patanjalis Ashtanga Yoga : concentration ( dharana ) , meditation ( dhyana ) , and union ( samadhi ). Ida : The subtle channel that extends from the base of the spine to the medulla on the left side of the spine . Ida nadi one of the main energy channels running on the left side of the spine from the mooladhara ( base ) chakra to the ajna chakra in the head . Charya : Activity ; mode of behavior ; a way of lifeas in brahmacharya . Guna : Quality , attribute , or characteristic arising from nature ( Prakriti ) itself ; a mode of energy behavior . As a rule , when guna is used it is in reference to the three qualities of Prakriti , the three modes of energy behavior Apavada : Exception ; negation ; rejection ; sublation , refutation , as of a wrong imputation or belief ; rajjuvivartasya sarpasya rajjumatratvat vastubhuta brahmano vivartasya prapancha desa vastu bhutrupadaupadesah apavadah : just as you take the rope rudraaksha : ` RnRudra-eyed ' , Elaeocarpus Ganitrus or its berry Bone : Asthi Bone marrow : Majja Ajapa : The Mantra Soham (I am He) which is produced by the breath itself , without any conscious effort at repeating it : the inhalation sounding 'So' and the exhalation `ham'. Ajapa japa : The natural japa ( mantric sounds ) made by the breath as it flows in and out .

Bhinna : Different ; cut off ; broken ; variegated . Kapilah - Brown ( vyavahaaraH ) : business , transaction

anubandha : result , effect : binding , connection , attachment ; encumbrance ; clog ; uninterrupted succession ; sequence , consequence , result ; intention , design ; motive , cause ; obstacle ; inseparable adjunct or sign of anything , secondary or sym KUSA , the poa cynosuroides , a grass with long stalks and numerous pointed leaves , considered sacred and used in certain religious ceremonies . It is said to have strong magnetic properties . kusa : grass ; ( the Brhmanas commonly call it { darbha } ) ; the sacred grass used at certain religious ceremonies ( Poa cynosuroides , a grass with long pointed stalks ) nirvikalpa : ( or %{ - pana } ) not admitting an alternative , free from change or differences , Tejob ; admitting no doubt , not wavering nirvikara - not subject to change . Nirvikara : Without transformation , modifications , or change ; changeless . Pranam : To bow ; to greet with respect . A respectful or reverential gesture made by putting the hands together palm-to-palm in front of the chest . A prostration before a deity or revered person . snga-pranma (Daavat) : a respectful obeisance executed by prostrating eight limbs of the body , namely the thighs , feet , hands , chest , thoughts or devotion , head , voice , and closed eyes . CHINMATRA , pure intelligence . Chinmatra : Mere Consciousness ; Consciousness alone . AKSHARA , unbroken , imperishable ; Brahma , Vishnu , or Siva: the syllable Om ; the soul . (aksha , a round thing , a circle , unbroken [like a circle].)

Upadhi (Sanskrit: "imposition" or "limitation") is a term in Hindu philosophy. An upadhi is external; in Hindu logic, it is an extra limitation or qualification on something. It can also be viewed as a disguise or vehicle for true reality, both defining something and limiting it. For example, the body of a man or animal is the upadhi of its spirit. Upadhi is one of many conditions of body and mind obscuring the true state of man or his self which Indian philosophies seek to remove for the attainment of moksha.