||The first letter of the Sanskrit alphabet. It is Śiva Himself indeed. It is also named "Anuttara".
||The experient who is fully established in Śiva.
||Śiva. The word "Kula" is a technical name for Śakti. Śakti is the Matrix from which the entire universe has been brought forth. And Śiva is "Akula" because He has not been brought forth from this Matrix. He is the eternal and uncreated Witness living in all.
||(1) Without any succession or "krama". Successionless manifestation of one's essential nature. (2) It is also an epithet of Śāktayoga --Śāktopāya-- (the Yoga based on Śakti's viewpoint).
||Inartificial, natural. That which is not "kṛtrima" or artificial.
||(1) Primal ignorance. (2) Mahāmāyā.
||(1) Fire. (2) It is also symbolic of "pramāṇa" (knowledge). There is an eternal triad: pramātā (knower) - pramāṇa (knowledge) - prameya (known). Sūrya (sun) is symbolic of the knower, Agni (fire) is symbolic of knowledge and Soma (moon) is symbolic of that which is known. Of course, Agni is also one of the five Mahābhūta-s or gross elements. The other four are: Ākāśa, Vāyu, Ap or Āpas and Pṛthivī.
||The highest Śakti or Power that brings about sṛṣṭi (manifestation) and saṁhāra (withdrawal). She is the Supreme Śakti whose nature (ātmikā) is Agni (knowledge) and Soma (known).
||The whole universe. This universe is called like this because it consists of Pramāṇa -knowledge- (agni) and Prameya -known- (soma).
||(1) The primal limitation (Āṇavamala). (2) Ignorance. In Trika "ajñāna" or ignorance does not mean "absence of knowledge", but contracted or limited knowledge. There is knowledge but it is scanty owing to the tremendous contraction.
||Not terrific. The merciful and compassionate Śiva. This is one of the five aspects of Supreme Lord. The remaining four are Īśāna, Tatpuruṣa, Sadyojāta and Vāmadeva. These five aspects form the Pañcamantra.
||The Śakti-s or powers that lead the conditioned experients to the realization of Śiva. Nevertheless, those experients were always Śiva Himself. A real paradox.
||This is the name of a Mantramaheśvara or experient of Sadāśivatattva (category 3) who is in charge of this limited universe. He has given rise to the impure tattva-s or categories (6 to 36).
||(1) The limited, conditioned experient. (2) "Cittamayapramātā", the experient who thinks he is his mind. (3) "Māyāpramātā", the experient dominated by Māyā (tattva or category 6). (4) Infinitesimal point, atom.
||The state of Paramaśiva (Supreme Śiva) beyond all tattva-s or categories of Manifestation.
||One without a second. An epithet of the Absolute Reality.
||The descending Kuṇḍalinī. After rising up (Ūrdhvakuṇḍalinī), the powerful Śakti makes her way back to Mūlādhāracakra (root center). When She does so is called Adhaḥkuṇḍalinī.
||(1) Office, service. (2) Prerogative, privilege. (3) Right.
||(1) The ruling or presiding principle. (2) It is also an epithet of "aṇu" -the limited experient-.
||(1) Base. (2) Substratum. (3) Supporting
||This is the crude form of the word. In masculine gender it is "adhvā". It means course, way, journey, etc.
||(1) Pronouncing the consonants without any vowels. (2) It also means "concentrating on the source of a mantra, where the mantra is no longer uttered".
||The presiding deity of the fifth tattva (Sadvidyā). The experient of this tattva is named "Mantra". Therefore, Anantabhaṭṭāraka presides over all Mantra-s. Do not mistake this term for the well-known sacred formulae.
||Lit. "Śiva without any categories". In this state Śiva does not experience any objective universe. This stage is below Śakti (tattva 2) and above Sadāśiva (tattva 3).
||Inner unstruck sound. It continues to sound all the time and nobody is producing it.
||Grace. The fifth kṛtya (function or act) of Śiva. The other four functions are as follows: sṛṣṭi (creation), sthiti (maintenance), saṁhāra (withdrawal) and tirodhāna (concealment). The five acts are known as Pañcakṛtya.
||The Highest, the Ultimate Reality. A technical name for the letter "a".
||Spontaneous realization of Self without any effort on the aspirant's part. The guru tells the Truth and the attentive disciple, by merely listening to it only once, understands and experiences it.
||Investigation, inquiry, searching into. The philosophical meaning is: repeated intensive awareness of Self or Reality; as well as to join the succeeding experience to the previous one.
||A person who joins the succeeding experience into a unity.
||Sewed consecutively, strung together or connected regularly and uninterruptedly. Since our thoughts are like beads strung together by the thread of the inner Witness, they are "anusyūta". A good example I think.
||The vowel "ṁ" indicated by a dot on top of a consonant. It is a nasal sound standing for the undivided knowledge of Śiva.
||The inner (psychical) organ. It is formed from intellect (Buddhi), ego (Ahaṅkāra) and mind (Manas). These three are really one organ with three different but complementary functions. By the word "organ" I am not meaning to say "physical" organ, but "subtle" one.
||Lit. "being in the midst or between". The Semivowels "ya, ra, la, va". They are called like that because they are neither purely vowels nor purely consonants. Another interpretation says that they are Antaḥstha because they stand between Sparśa letters ("ka" to "ma") and Ūṣma letters (śa, ṣa, sa and ha). The philosophical viewpoint says that since they stand for Māyā (tattva 6) and Kañcuka-s (sheaths of ignorance, tattva-s 7 to 11), these letters operate from within the mind of man. Thus, they are properly named Antaḥstha (standing within the mind of man).
||The last edge or point. It is a measure of twelve fingers called "dvādaśānta"
||The limited and conditioned soul composed of Puryaṣṭaka (subtle body). The gross or physical body is an outer sheath of the "inner" soul.
||Introversion. The state of turning one's attention within.
||The inner space where exhalation and inhalation are dissolved. It is physically located on the cardiac region, but it is beyond space and time indeed.
||Water. One of the five Mahābhūta-s or gross elements. The other four are: Ākāśa, Vāyu, Agni and Pṛthivī. Idem Āpas.
||Lower, the lowest. The lowest condition in the universal manifestion, in which there are difference and duality. It is the opposite to Para (the Highest).
||Liberation. Final release and beatitude.
||Profound sleep without any object being consciouly perceived.
||One who has attained to final liberation. One who is no longer a "paśu" or conditionated being.
||The vital energy which goes in downward toward the base of spinal column. It enters through the inhaled air. One of the five major vital energies. The others are: prāṇa, samāna, udāna and vyāna. Its function is predominantly excretory because it brings all downward.
||Unawakened state. A condition of spiritual ignorance.
||Nonexistence, nullity, void.
||Backward reference of consciousness.
||Beyond the scope of Māyā (tattva or category 6 in the process of Creation according to Trika).
||Nectar, ambrosia. A condition from which one cannot fall again into the matter.
||A technical name for the letter "sa".
||The Highest Power of Śiva. It is one of the four śakti-s or powers (the other three are Jyeṣṭhā, Raudrī and Vāmā) of which Yoni or divine Womb is composed.
||Meaning, object, goal, perfect comprehension of reality.
||Lit. "half-moon". There are twelve stages in the recitation of the sacred Aum̐ and "ardhacandra" is the fifth. It means subtle energy of sound too.
||Bringing the perceived object to "complete unity" with the perceiver. There is absolute unity among the perceiver (I) and the perceived object (this).
||Full and constant attentiveness.
||Without any thought. Free of all thoughts.
||An awareness or perception without any thought, without any perceptual judgement. Unparticularised awareness.
||Non-discernment. Non-awareness of Reality. Delusion and ignorance.
||Impure knowledge. "Impurity" means "absence of unity-awareness" in Trika. When a person is not conscious of Reality and its inherent unity, he has "impure knowledge" because his knowledge is only of a few particulars. Limited and conditioned knowledge
||Impurity, "absence of unity-awareness". Limitation, conditioning.
||Ego (tattva or category 15). Ego thinks he is the doer (kāra) of evil and good deeds, but this is false. Just Śiva is doing all. When a person understands this truth, he attains to final release.
||I. True and absolute I.
||The state of I. The condition of absolute I. I-consciousness. Interiority.