Ammar Bin Yasir (r.a): A Companion of the Prophet('s)

Alhassanain (p) Network for Islamic Heritage and Thought

Ammar Ibn Yasir (ra):

A Companion of the Prophet ('s)

Biography of Ammar ibn Yasir by Sadruddin Sharafuddin al-Amili

Author(s): Sadruddin Sharafuddin al-Amili

Publisher(s): Islamic Seminary Publications

www.alhassanain.org/english

Table of Contents

Preface 3

Chapter 1: Sign of Guidance 7

Chapter 2: Ammar, the Ally of Makhzum 9

Chapter 3: Condition of Makkah 11

Note 18

Chapter 4: The Consultative Body of Quraysh 19

Chapter 5: ‘Ammar and Abu Jahl 27

Notes 35

Chapter 6: Sufferings of the Oppressed 36

Note 40

Chapter 7: Such is the World 41

Chapter 8: Dawn of Islam in Medina 45

Chapter 9: The Battle of the Ditch 49

Notes 54

Chapter 10: The Day of Saqifa 55

Notes 94

Chapter 11: The Day of Yamama 95

Chapter 12: The Governor of Kufa 97

Notes 103

Chapter 13: ‘Ammar during the Reign of ‘Uthman 105

Notes 140

Chapter 14: The Standard of Imam ‘Ali 142

Notes 156

Chapter 15: One Murdered By the Rebellious Group 157

Notes 169

Conclusion 170

Preface

History is like a ship which has accommodated within itself the caravan of mankind. During its long journey it comes across some sensational moments which are called the turning points of history in the sense that during transition from one condition to another, which is a prerequisite of its journey, the movement of time, on some particular occasions, undergoes a special change and evolution, and this change manifests itself in an attractive and delicate form. Appearance of such a condition is the consequence of contact with such a turning point.

Undoubtedly the most sensational summit of history and its most subtle turning point was the moment when the elders of the tribe of Quraysh made an offer to the Prophet of Islam, the greatest leader of mankind, saying, "If you desire status, ruler ship, wealth and luxurious life we are willing and ready to place all these things at your disposal, provided that you don't malign our gods, don't interfere with our traditions, regulations and beliefs; and abandon the call which you have commenced."

When this offer was made, the Prophet (S) remained silent for a moment and then replied: "If you place the sun on my right hand and the moon on my left I will not forsake the mission which has been entrusted to me".

During that moment when the Prophet (S) paused and was preparing himself to give a reply history came to a standstill. Time then suspended its journey and was relieved of its responsibility. It waited for the Prophet (S) to give a reply so that it might learn about its duty. However, as soon as a categorical reply emanated from his sacred lips history became aware of its duty and commenced its new journey.

As a result of this a new world and a new history came into being. After a few years the city of Makkah was conquered, the flag of Islam began to fly, and that sacred city was purified and cleansed of the taint of polytheism and ignorance. The Prophet (S) declared: "O people, beware! The period of ignorance has come to an end and a new era has commenced!"

History tells us that with the dawn of Islam the period of oppression, transgression, polytheism, infidelity, materialism, hero-worship, and ignorance came to an end, and an epoch then commenced of justice, brotherhood, equality, monotheism, knowledge, wisdom, education and utilization of hidden human talents without which civilization carries no meaning.

In short, light and luminosity replaced darkness and turbidity, and in this way a new era commenced. One of the features of this new era which is a requisite for such a great change was that with the advent of Islam the history of mankind underwent a change.

Islam practically crossed out the names of the former dignitaries of history in the sense that till that time the title of 'the dignitaries of history' was given to those persons who developed the habit of oppressing the people and transgressing upon their rights, left behind themselves bloody events as their memorials in the pages of history and passed away, but after the establishment of Islamic Government truth and justice came at the helm of affairs, unknown persons like Bilal of Ethiopia, Suhayb of Greece and Salman of Iran rose from the hidden corners of society and became the dignitaries of history instead of the Alexanders, the Caesars and the Khusros, and the pages of history were adorned with their names .

Dr Muhammad Iqbal, the world-renowned thinker has explained this matter in the following words in his Urdu poem entitled "Tulu'i Islam" (Dawn of Islam):

The real object of nature and the secret of being a Muslim means universal brotherhood and abundant love.

Break the idols of colour and race and get absorbed in one single unity. Don't make any difference between the Turk, the Iranian and the Afghan.

How long will you waste your time hearing the melodies of the birds of the garden? Your arms possess strength to fly like a falcon.

The faith of a Muslim in the society is like the flame of a candle in the hut of a hermit in the desert.

Just look into history. What was the thing which destroyed the despotism of Kaiser and Kisra? Then compare it with the strength and devotion of Haider (Imam ‘Ali), the abstemiousness of Abu Dharr and the truthfulness of Salman Farsi.

Just see how the so-called leaders of the nations have, with their pomp and pelf, crushed the people! Hundreds of people who have remained captives for centuries are looking at them through the prison bars!

In this world the firmness and survival of life depend on firm faith, because it is confirmed that the Turk has proved to be stronger than the German in the field of life.

Just look at this creature of dust! It is due to his inner fire (of faith) that it he has been provided with the wings of the Archangel Gabriel to fly on.

Yes, since the singularity of human being is not breakable, and similarly, virtue is not the speciality of any nation, wherever and with whomsoever virtue is found it is respectable and its owner deserves to be honoured; whether he be a Turk, an Iranian, an Arab, a non Arab, an African, a European or an Asian.

Furthermore, by whosoever the lamp of virtue may be kindled it is necessary that one should utilize the rays of its light. It may be added that great and virtuous persons belong to the entire human race and their rank and status is much above that they may be associated with a particular nation especially in the present age, when fortunately the weak brawls of nationalism have gradually changed into the slogans of internationalism.

The extensive horizon of humanity and its beautiful sight have become the object of the wishes of all human beings under the protection of a common thinking and a specified and unvaried ideology, and the thinkers of every creed and school support this lofty human ideal. And on account of the principles of the compulsion of history, and the survival of the fittest, this desire of the suffering humanity will however become a reality one day and the mandatory command of the Qur'an to the effect that Mankind, you are one single nation, (Surah al-Anbiya, 21:92) will be accepted by all the human societies, and the universal government and fraternity will be established under the auspices of monotheism; except which there is no alternative.

One of the distinguished historical personalities is ‘Ammar ibn Yasir, the esteemed and renowned companion of the Holy Prophet (S) who shone like a luminous star in the atmosphere of humanity in the darkest periods of history, and was recognized, on account of the glow of the light of truth, to be the model of training and learning, and an excellent specimen of freedom and justice.

‘Ammar is one of the seven earliest supporters of the sacred movement of Islam, and one of the greatest personalities of whom human history will always feel proud. He will always shine on the crown of humanity, because he was one of the most active and sincere followers of Islam, and one of the devoted servants and builders of the new history of humanity, and as a result of his continuous effort in the path of godliness till the age of ninety-two years, when he met martyrdom in the service of Imam ‘Ali, the Commander of the Faithful.

He did not rest from seeking and saying the truth. He enjoyed such an enviable position that an unparalleled personality like ‘Ali shed tears while mourning for him, recited a painful elegy on having been separated from him and prayed to Allah for his own death after the martyrdom of this great companion of the Holy Prophet.

Originally this book was written with the title of Halif al-Makhzum by Sadruddin Sharafuddin, one of the greatest literary and educational personalities of Arabic language. It consists of detailed biography of ‘Ammar Yasir. It is hoped that the readers will enjoy reading it and will also benefit from it.

The greatest distinction of this unmatched literary and historical monument is that besides depicting a minute picture of the shining face of ‘Ammar with great dexterity, it explains many delicate and important points and mysteries of the luminous history of Islam up to the end of the Battle of Siffin, with an enchanting pen, in a manner that is beyond praise and makes the facts of history available to us with clarity.

The contents of this excellent treatise are not only confined to the correct narration and explanation of the events; the comparison between the two forces of truth and falsehood, clash of the interests of different individuals and groups and hypocritical political games which have prevailed in all times and ages, but it also contains lessons from philosophy of history based on psychology and has conducted minute analysis of social problems and drawn conclusions from events on the basis of the latest principles of psychology.

It has assessed and studied with the most exact measures and standards of sociology all the events of the earliest days of Islam in an unprecedented manner, with thorough research and has recorded by utilizing the sources of Ahlus Sunnat wal Jama'at which may be utilized by all classes.

The study of this valuable treatise will be especially instructive to the enlightened and godly young men of our society, who are keenly devoted to the service of the society under the auspices of the sublime teachings of Islam. This distinguished group will acquire valuable examples from the history of the dignified life of this magnanimous personality of the history of mankind, and will point out to others that the path of truth and of securing human prosperity, is not more than one, and that is the path which the Holy Prophet (S) opened for the misguided caravan of mankind in compliance with the Command of Almighty Allah. It was under the auspices of his guidance, that people like ‘Ammar ibn Yasir, who is reckoned to be the best specimens of humanity were trained and became excellent examples for mankind.

After having realized the fact that unknown persons like ‘Ammar ibn Yasir were recognized in the human society as 'dignitaries of history', and their personalities crossed out and annulled the names of Caesars, Alexanders and Khusros, it may be said with perfect frankness that this blessed and auspicious path is always open to the followers of Islam and those trained in the school of the Prophet of Islam.

We Muslims should, therefore, endeavour to discharge the duty entrusted to us by Almighty Allah and should take lesson from ‘Ammar ibn Yasir in the present day intellectual and moral crisis, which has engulfed the entire world. We should also remember that he was not an Imam or an infallible person, but a staunch believer, who had been trained in the school of Islam and was recognized, on account of his godliness, perseverance and devotion, to be the embodiment of truth.

One point must, however, be mentioned here that experience shows that the only factor, which can purify us of the contaminations of the present age, is undoubtedly our benefiting from the Islamic reserves which are all manifested in the school of Ahlul Bayt, the progeny of Prophet Muhammad (S).

Moreover, the old and rotten slogans of nationalism are now out of date. Hence, keeping in view the fact that Islam has always ensured our deliverance we should also endeavour with all our strength, at this sensitive stage of history as well to gain vigour and strength from the same source and should benefit from the guidance of the descendants of the Holy Prophet (S).

We will soon publish a book on the lives of more than 250 companions of the Holy Prophet of Islam.

Publishers

Chapter 1: Sign of Guidance

How surprising is the state of a man of thirty, whose body is branded with melted iron, on whose head and face fire is poured, who is plunged into water and subjected to all sorts of torture, remains indifferent to all these torments and receives them gladly as if the points of the spears, the flames of fire, and the pressure of water were gifts from his beloved and all these tortures, increase his hope instead of making him despair.

How surprising is the condition of a ninety year old man, who subdues the enemy with a sword, whose blade may be said to be raining fire, and who overcomes every difficulty with a determination much harder than steel. However, you will not wonder any longer when you come to know that this tall-statured brave person is the same man who got accustomed to self-sacrifice and endured all the calamities during his youth as well as in his old age only for the sake of Divine religion.

It was the spirit which was blown into, and the blood which circulated in his veins, which gave such a flaming sword in his hand, and it, was his blood which assumed the shape of solid faith, sincerity, truth and reality. This brave old man did not fight with his enemies with hands and arms but by means of the faith and the principle which he had selected for himself. And, in fact; neither his arms got tired nor did his sword become blunt, but the blow which he struck was actually the glow of the light which splits darkness and annihilates it.

In the circumstances if ‘Ammar remained constant in his youth in the face of every calamity and came out victorious in every test, and mostly showed perseverance, it should not be surprising. And it should not also be surprising if during old age his path became clear and bright because of the radiation of truth. Of course, this godly old man of ours did not stand in need of strong arms in the battlefield like young men.

The question is what is bravery? Is bravery dependent upon age and strength of youth, or, is it specially related to a particular stage out of the different stages of life?

In fact we should say: "It is not so", We should say that it is dependent upon faith; and the more strong one's faith is the larger the share and the enjoyment one derives from bravery, Yes! It is the strength of faith which gives an old man the vigour of a youth. And again it is the strength of faith which gives equal power of resistance, patience, steadfastness, agility, mirth, determination and action to the young and the old.

We see many young men who are low spirited, cowardly and aimless, and we also come across every day many old men, who are courageous, brave, noble minded and strong.

Of course, the noble quality of bravery of ‘Ammar manifested itself every day in an ever increasing manner. So much so that friends and foes alike believed that his sword possessed a special trait, for if the stroke of a strong warrior inflicted one death on his adversary the stroke of our hero inflicted two deaths on one, who opposed him! One of them was the physical death and the other was the spiritual death i.e., eternal curse!

Furthermore, the spirit of courage of this godly old man possessed a special distinction, like the sharpness of his sword, which was praised by his friends as well as enemies. They knew that, whether he lived or was killed, truth was with him! Similarly everyone knew that his enemy, whether he was victorious or subdued, was false.

The noble ‘Ammar was one of the seven stalwart believers of the earliest days of Islam, who bore on their shoulders the burden of the service of the Prophetic message with continuous jihad, perfect devotion and permanent campaigns. And even during his old age, as in his youth, he was one of the first persons who continued his constant jihad and energetic campaign with faithfulness, truthfulness and perfect sincerity, and in whatever enterprise he participated he was recognized to be the sign of guidance and the specimen of justice and virtue of the highest order.

This distinguished brave man was the standard bearer of the believers during the time of the Holy Prophet, and the Prophet (S) tested him at every stage. And he was the person who emerged successfully from the test and trial with perfect purity, and was always like a thorn in the eyes of the polytheists.

Furthermore it was again he who carried the standard of guidance on his shoulders against "apostasy" even after the demise of the Holy Prophet (S)!

These distinctions were peculiar to ‘Ammar ibn Yasir, so that he was recognized to be the sign of guidance. If someone fought side by side with him and lost his life he was sure that he would go to Paradise, and conversely whoever fought against him and was killed was sure to go to Hell.

‘Ammar reported the Holy Prophet (S) to have said: "Whoever holds within himself three habits at one and the same time is like one who has held the principles of faith. Those three habits consist of:

Spending at the time of need.

Establishment of justice in all circumstances.

Planning peace and security for the world.

To sum up, if these three noble traits are collected in a person he will not only be a perfect human being, but his personality will be recognized in the society to be the very substance of faith, and such a person will be the manifestation of generosity, justice and peacefulness whether in the state of war or in the state of peace.

Chapter 2: Ammar, the Ally of Makhzum

The ally of Makhzum was a swarthy person whose nature had been kneaded with musk. He was of tall stature, square built and awe-inspiring person. He had dark eyes and scanty hair on his head. As has been written by his contemporary narrator 'Zul-Idara' he had a few hairs in the front part of his head and a few hairs on its back and that was all. He was a quiet person as if the angels were conversing with him. He was a man of firm will and determination. He was never deceived; and he never deviated from the right path. He was always governed by reason and he always followed logic. As A’isha says: "If ‘Ammar is doubtful about two matters he chooses the easiest course. He is an intelligent, generous, godly and brave person. He is a man who never turns away from truth".

The great and noble person was born in the tribe of Bani Makhzum during the 570 A.D. and as he has said himself that he was of the same age as the Holy Prophet (S) and from the point of view of age none of the companions was nearer to the Prophet (S) than he;

His mother was Sumayya, the daughter of Khayyat and the slave girl of Abu Huzayfa, the chief of the tribe of Makhzum. Amongst the slave girls of Quraysh none was as noble minded, intelligent, kind-hearted, faithful, chaste and pure as she was.

Yasir bin Amir, the father of ‘Ammar, was an 'Unasi, Mazhaji Qahtini Arab of Yemen who had left his home along with his two brothers named Malik and Harith to find out his fourth brother who had wondered away from Yemen on account of famine, drought and the deteriorating conditions of the government.

It was not only this person who had wandered away from Yemen at that time. A large number of persons were compelled to leave their homes to find out employment and sustenance elsewhere.

Since the time the city of Saba had been ruined a large number of the Yemenite Arabs had migrated to Makkah and Madina. The tribes of Unas and Khazraj settled in Madina and a large number of groups got scattered in Syria, Iraq, Yamama and Najd like ants and locusts. They settled in different parts of the Arabian Peninsula and expanded their civilization and culture to the region of 'Hilali Khasib'.

As the city of Makkah, was a place of peace, it enjoyed superiority over all other places where the immigrants had settled and as it was recognized to be the House of Allah ; the means of welfare, comfort and sustenance were available there and the servants of the Ka'ba paid due attention to the newcomers. For this reason the homeless persons were living there in great comfort without any molestation from any side.

When the three brothers lost all hope of locating their brother, Malik and Harith returned home, but Yasir stayed on in Makkah and became an ally of Abu Huzayfa, the chief of Bani Makhzum. Abu Huzayfa looked after Yasir, and on account of the fact that Abu Huzayfa was so kind and benevolent to him, Yasir also showed great faithfulness and sincerity for him.

Like his brother Hisham in the past and like his second brother Walid afterwards, Abu Huzayfa was a kind and noble chief and leader and a magnanimous guardian of his tribe. He also showed great love and affection for his new ally and loved and respected this stranger 'Unasi whom destiny had compelled to leave his home and country .It would appear that this kind and noble hearted person could see his future to be bright and felt that this man would acquire a high status in future and would become one of the elders of the community. It was for this reason that he becomes his ally and always respected him.

Yasir also valued the good opinion of Abu Huzayfa and did not take undue advantage of his heartfelt love. And notwithstanding the fact that he was nothing more than a stranger he preserved his self-respect and freedom of thought with perfect purity and sincerity.

Such wise behaviour and noble conduct coupled with sincerity, cordiality and faithfulness elevated the position of Yasir so much that within a short time he came to be known as a Makhzumi, acquired all the rights enjoyed by the tribe and was introduced as one of their notable personalities. He also attended the assemblies of Quraysh and was highly respected everywhere.

One day Abu Huzayfa thought of selecting a wife for his 'Unasi ally so that he might get rid of loneliness and he also hoped that Allah might favour him with a worthy child. He, therefore, gave him in marriage Sumayya, daughter of Khayyat who was the noblest and the chastest of his slave girls and decided that her children and her husband would be treated to be freemen.

Notwithstanding the fact that Yasir had not made any such request, Abu Huzayfa, who had realized his valuable personality carried out this plan and made this favour to him. Evidently Yasir was also extremely happy for acquiring this distinction.

K

Kadaitswami: (Tamil) "Marketplace swami." The 159th satguru of the Nandinatha Sampradaya's Kailasa Parampara. Born ca 1804; attained mahasamadhi October 13, 1891. Renouncing his career as a judge in Bangalore, South India, Kadaitswami became a sannyasin and trained under the "Rishi from the Himalayas," who sent him on mission to Sri Lanka. He performed severe tapas on an island off the Jaffna coast, awakening many siddhis. For decades he spurred the Sri Lankan Saivites to greater spirituality through inspired talks and demonsting siddhis. He initiated Chellappaswami as the next satguru in the parampara. Kadaitswami's initiation name was Muthyanandaswami. See: Kailasa Parampara, Natha Sampradaya.

Kadavul: (Tamil) "Beyond and within." An ancient Tamil name for Lord Siva meaning, "He who is both immanent and transcendent, within and beyond." See: Siva.

Kailasa: (Sanskrit) "Crystalline" or "abode of bliss." The four-faced Himalayan peak in Western Tibet; the earthly abode of Lord Siva. Associated with Mount Meru, the legendary center of the universe, it is an important pilgrimage destination for all Hindus, as well as for Tibetan Buddhists. Kailasa is represented in Shaktism by a certain three-dimensional form of the Sri Chakra yantra (also called kailasa chakra). See: Sri Chakra.

Kailasa Parampara: (Sanskrit) "Crystaline lineage." A spiritual lineage of 162 siddhas, a major stream of the Nandinatha Sampradaya, proponents of the ancient philosophy of monistic Saiva Siddhanta. The first of these masters that history recalls was Maharishi Nandinatha (or Nandikeshvara) 2,250 years ago, satguru to the great Tirumular, ca 200 bce, and seven other disciples (as stated in the Tirumantiram): Patanjali, Vyaghrapada, Sanatkumara, Sivayogamuni, Sanakar, Sanadanar and Sananthanar. Tirumular had seven disciples: Malangam, Indiran, Soman, Brahman, Rudran, Kalanga, and Kanjamalayam, each of whom established one or more monasteries and propagated the Agamic lore. In the line of Kalanga came the sages Righama, Maligaideva, Nadantar, Bhogadeva and Paramananda. The lineage continued down the centuries and is alive today--the first recent siddha known being the Rishi from the Himalayas, so named because he descended from those holy mountains. In South India, he initiated Kadaitswami (ca 18101875), who in turn initiated Chellappaswami (18401915). Chellappan passed the mantle of authority to sage Yogaswami (18721964), who in 1949 initiated the current satguru, Sivaya Subramuniyaswami. See: Chellapaswami, Kadaitswami, Natha Sampradaya, Patanjali, Subramuniyaswami, Tirumular, Vyaghrapada, Yogaswami.

kaivalya: (Sanskrit) "Absolute oneness, aloneness; perfect detachment, freedom." Liberation. Kaivalya is the term used by Patanjali and others in the yoga tradition to name the goal and fulfillment of yoga, the state of complete detachment from transmigration. It is virtually synonymous with moksha. Kaivalya is the perfectly transcendent state, the highest condition resulting from the ultimate realization. It is defined uniquely according to each philosophical school, depending on its beliefs regarding the nature of the soul. See: moksha, samarasa, Sivasayujya, jnana.

Kaivalya Upanishad: (Sanskrit) A philosophical text of the Atharva Veda. This treatise teaches how to reach Siva through meditation.

kala: (Sanskrit) 1) "Time; to calculate." 2) "Black; of a black or dark blue color; death."

kala: (Sanskrit) "Part, segment; art or skill." 1) Cultural arts. (See: kala64). 2) A five-fold division of the cosmos based on the 36 tattvas, as explained in the Saiva Agamas. The five kalas--spheres, or dimensions of consciousness--are: 1) Shantyatitakala, "sphere beyond peace," the extremely rarified level of shuddha maya (actinic energy) in which superconsciousness is expanded into endless inner space, the realm of God Siva and the Gods; 2) Shantikala, "sphere of peace," the level within shuddha maya where forms are made of inner sounds and colors, where reside great devas and rishis who are beyond the reincarnation cycles; 3) Vidyakala, "sphere of knowing," the level within shuddhashuddha maya (actinodic energy) of subsuperconscious awareness of forms in their totality in progressive states of manifestation, and of the interrelated forces of the actinodic energies; 4) Pratishtakala, "sphere of resting, tranquility," the level within ashuddha maya (odic energy) of intellect and instinct; 5) Nivrittikala, "sphere of perdition, destruction; returning," the level within ashuddha maya of physical and near-physical existence, conscious, subconscious and sub-subconscious mind. See: tattva.

kala64 (chatuh shashti kala): (Sanskrit) "Sixty-four arts." A classical curriculum of sacred sciences, studies, arts and skills of cultured living listed in various Hindu shastras. Its most well-known appearance is in the Kama Sutra, an extensive manual devoted to sensual pleasures. The Kama Sutra details as its primary subject matter the 64 secret arts, abhyantara kala, of erotic love. In addition to these it lists 64 bahya kalas, or practical arts, as required study for cultured persons. They are: 1) singing, 2) instrumental music, 3) dancing, 4) painting, 5) forehead adornments, 6) making decorative floral and grain designs on the floor, 7) home and temple flower arranging, 8) personal grooming, 9) mosaic tiling, 10) bedroom arrangements, 11)creating music with water, 12) splashing and squirting with water, 13) secret mantras, 14) making flower garlands, 15) head adornments, 16) dressing, 17) costume decorations, 18) perfumery, 19) jewelry making, 20) magic and illusions, 21) ointments for charm and virility, 22) manual dexterity, 23) skills of cooking, eating and drinking, 24) beverage and dessert preparation, 25) sewing (making and mending garments), 26) embroidery, 27) playing vina and drum, 28) riddles and rhymes, 29) poetry games, 30)tongue twisters and difficult recitation, 31) literary recitation, 32) drama and story telling, 33) verse composition game, 34) furniture caning, 35)erotic devices and knowledge of sexual arts, 36) crafting wooden furniture, 37)architecture and house construction, 38) distinguishing between ordinary and precious stones and metals, 39) metal-working, 40) gems and mining, 41) gardening and horticulture, 42) games of wager involving animals, 43) training parrots and mynas to speak, 44) hairdressing, 45) coding messages, 46) speaking in code, 47) knowledge of foreign languages and dialects, 48) making flower carriages, 49) spells, charms and omens, 50)making simple mechanical devices, 51) memory training, 52) game of reciting verses from hearing, 53) decoding messages, 54) the meanings of words, 55) dictionary studies, 56) prosody and rhetoric, 57) impersonation, 58) artful dressing, 59) games of dice, 60) the game of akarsha (a dice game played on a board), 61) making dolls and toys for children, 62) personal etiquette and animal training, 63) knowledge of dharmic warfare and victory, and 64) physical culture.

These are among the skills traditionally taught to both genders, while emphasizing masculinity in men and femininity in women. Their subject matter draws on such texts as the Vedangas and Upavedas, and the Shilpa Shastras, or craft manuals. Through the centuries, writers have prescribed many more skills and accomplishments. These include sculpture, pottery, weaving, astronomy and astrology, mathematics, weights and measures, philosophy, scriptural study, agriculture, navigation, trade and shipping, knowledge of time, logic, psychology and ayurveda. In modern times, two unique sets of 64 kalas have been developed, one for girls and one for boys. See: hereditary, Shilpa Shastra.

Kalamukha: (Sanskrit) "Black-faced"(probably for a black mark of renunciation worn on the forehead). A Saiva sect issued from Pashupata Saivism at its height (ca 6001000). As no Kalamukha religious texts exist today, this sect is known only indirectly. They were said to be well organized in temple construction and worship, as well as eccentric and unsocial: eating from human skulls, smearing their bodies with ashes from the cremation ground, carrying a club, wearing matted hair, etc. See: left-handed, Pashupata Saivism, Tantrism.

kalasha: (Sanskrit) "Water pot; pitcher; jar." In temple rites, a pot of water, kalasha, topped with mango leaves and a husked coconut represents the Deity during special pujas. Kalasha also names the pot-like spires that adorn temple roofs.

Kali: (Sanskrit) "Black." Goddess. A form of Shakti in Her fierce aspect worshiped by various sects within Shaktism. She is dark, nude, primordial and fiercely powerful, as of a naked energy untamed. But from the perspective of devotees, She is the incomparable protectress, champion of sadhana and mother of liberation. The Goddess Durga, seated on a tiger, has similar characteristics and is often identified with Kali. See: Shakti, Shaktism.

Kali Yuga: (Sanskrit) "Dark Age." The Kali Yuga is the last age in the repetitive cycle of four phases of time the universe passes through. It is comparable to the darkest part of the night, as the forces of ignorance are in full power and many of the subtle faculties of the soul are obscured. See: cosmic cycle, mahapralaya, yuga.

Kallata: (Sanskrit) An exponent of Kashmir Saivism (ca 875) who wrote the Spanda Karikas. Kallata was a disciple of Vasugupta. See: Kashmir Saivism.

kalpa: (Sanskrit) From krlip, "arranged, ordered." 1) Rules for ceremony or sacred living, as in the Kalpa Vedanga. 2) Determination or resolve, as in sankalpa. 3) A vast period of time also known as a day of Brahma, equaling 994 mahayugas, or 4,294,080,000 years. See: cosmic cycle, Kalpa Vedanga, sankalpa, yuga.

Kalpa Vedanga: (Sanskrit) "Procedural or ceremonial Veda-limb." Also known as the Kalpa Sutras--a body of three groups of auxiliary Vedic texts: 1) the Shrauta Sutras and Shulba Sutras, on public Vedic rites (yajna), 2) the Grihya Sutras (or Shastras), on domestic rites and social custom, and 3) the Dharma Shastras (or Sutras), on religious law. There are numerous sets of Kalpa Sutras, composed by various rishis. Each set is associated with one of the four Vedas. See: Dharma Shastra, Grihya Sutras, Shulba Shastras, Shrauta Sutras, Vedangas.

Kalyana: (Sanskrit) A town in Karnataka, South India.

kama: (Sanskrit) "Pleasure, love; desire." Cultural, intellectual and sexual fulfillment. One of four human goals, purushartha. See: Kama Sutras, purushartha.

kamandalu: (Sanskrit) "Vessel, water jar." Traditionally earthen or wooden, carried by sannyasins, it symbolizes the renunciate's simple, self-contained life. The tree from which kamandalus are traditionally made is the kamandalutaru. See: sannyasa dharma, sannyasin.

Kama Sutra(s): (Sanskrit) "Aphorisms on pleasure." A fifth-century text by Vatsyayana on erotics. The Kama Shutra and other Kama Shastras are sometimes classed as an Upaveda. See: Upaveda.

Kamika Agama: (Sanskrit) An important scripture among the 28 Saiva Siddhanta Agamas, widely available today. The verses from its kriya pada, on ritual and temple construction, are a crucial reference for South Indian priests. See: Saiva Agamas.

Kanada: (Sanskrit) Founder of the Vaisheshika Darshana, author of the Vaisheshika Sutras. See: shad darshana.

Kandar Anubhuti: (Tamil) A highly mystical 51-verse poem in praise of Lord Karttikeya-Murugan composed by the Tamil saint, Arunagirinathar (ca 1500). It describes the narrator's arduous path to Ultimate Reality.

Kannada: One of four modern Dravidian languages, and principal medium for Vira Saivism. It is spoken by 20 million people, mostly in Karnataka.

Kanphati: (Sanskrit) (Hindi.) "Split eared," from the custom of splitting the cartilage of the ear to insert large earrings. The name of the ascetic order of men and women founded by Gorakshanatha (ca 950), proponents of kundalini-hatha yoga still today. See: earrings, Gorakshanatha, Siddha Siddhanta.

Kapalika: (Sanskrit) An ascetic sect which developed out of the Pashupatas around 500 ce and largely vanished around 1400. They earned a reputation for extreme practices. Possible predecessors of Gorakshanatha Siddha Siddhanta yogis. See: Pashupata Saivism.

kapha: (Sanskrit) "Biological water." One of the three bodily humors, called dosha, kapha is known as the water humor. Principle of cohesion. Kapha gives bodily structure and stability, lubricates, heals and bestows immunity. See: ayurveda, dosha.

Kapila: (Sanskrit) Founder (ca 500 bce) of the Sankhya philosophy, one of the six darshanas of Hinduism. See: shad darshana.

Karana Agama: (Sanskrit) One of the 28 Saiva Siddhanta Agamas widely available today. Its kriya pada forms the basis for temple rituals performed in nearly all South Indian Siva temples. See: Saiva Agamas.

karana chitta: (Sanskrit) "Causal mind." The intuitive-superconscious mind of the soul. It corresponds to the anandamaya kosha, bliss sheath, also called karana sharira, causal body. See: kosha, mind (five states), soul.

Karana Hasuge: (Sanskrit) A central Vira Saiva scripture authored by Chennabasavanna. See: Chennabasavanna.

karana sharira: (Sanskrit) "Causal body," the actinic body or soul body. See: actinic, actinodic, kosha, odic, soul, subtle body.

Karavana Mahatmya: (Sanskrit) See: Pashupata Saivism.

karma: (Sanskrit) "Action, deed." One of the most important principles in Hindu thought, karma refers to 1) any act or deed; 2) the principle of cause and effect; 3) a consequence or "fruit of action" (karmaphala) or "after effect" (uttaraphala), which sooner or later returns upon the doer. What we sow, we shall reap in this or future lives. Selfish, hateful acts (papakarma or kukarma) will bring suffering. Benevolent actions (punyakarma or sukarma) will bring loving reactions. Karma is a neutral, self-perpetuating law of the inner cosmos, much as gravity is an impersonal law of the outer cosmos. In fact, it has been said that gravity is a small, external expression of the greater law of karma. The impelling, unseen power of one's past actions is called adrishta.

The law of karma acts impersonally, yet we may meaningfully interpret its results as either positive (punya) or negative (papa)--terms describing actions leading the soul either toward or away from the spiritual goal. Karma is further graded as: white (shukla), black (krishna), mixed (shukla-krishna) or neither white nor black (ashukla-akrishna). The latter term describes the karma of the jnani, who, as Rishi Patanjali says, is established in kaivalya, freedom from prakriti through realization of the Self. Similarly, one's karma must be in a condition of ashukla-akrishna, quiescent balance, in order for liberation to be attained. This equivalence of karma is called karmasamya, and is a factor that brings malaparipaka, or maturity of anava mala. It is this state of resolution in preparation for samadhi at death that all Hindus seek through making amends and settling differences.

Karma is threefold: sanchita, prarabdha and kriyamana. --sanchita karma: "Accumulated actions." The sum of all karmas of this life and past lives. --prarabdha karma: "Actions begun; set in motion." That portion of sanchita karma that is bearing fruit and shaping the events and conditions of the current life, including the nature of one's bodies, personal tendencies and associations.--kriyamana karma: "Being made." The karma being created and added to sanchita in this life by one's thoughts, words and actions, or in the inner worlds between lives. Kriyamana karma is also called agami, "coming, arriving," and vartamana, "living, set in motion." While some kriyamana karmas bear fruit in the current life, others are stored for future births. Each of these types can be divided into two categories: arabdha (literally, "begun, undertaken;" karma that is "sprouting"), and anarabdha ("not commenced; dormant"), or "seed karma."

In a famed analogy, karma is compared to rice in its various stages. Sanchita karma, the residue of one's total accumulated actions, is likened to rice that has been harvested and stored in a granary. From the stored rice, a small portion has been removed, husked and readied for cooking and eating. This is prarabdha karma, past actions that are shaping the events of the present. Meanwhile, new rice, mainly from the most recent harvest of prarabdha karma, is being planted in the field that will yield a future crop and be added to the store of rice. This is kriyamana karma, the consequences of current actions.

In Saivism, karma is one of three principal bonds of the soul, along with anava and maya. Karma is the driving force that brings the soul back again and again into human birth in the evolutionary cycle of transmigration called samsara. When all earthly karmas are resolved and the Self has been realized, the soul is liberated from rebirth. This is the goal of all Hindus.

For each of the three kinds of karma there is a different method of resolution. Nonattachment to the fruits of action, along with daily rites of worship and strict adherence to the codes of dharma, stops the accumulation of kriyamana. Prarabdha karma is resolved only through being experienced and lived through. Sanchita karma, normally inaccessible, is burned away only through the grace and diksha of the satguru, who prescribes sadhana and tapas for the benefit of the shishya. Through the sustained kundalini heat of this extreme penance, the seeds of unsprouted karmas are fried, and therefore will never sprout in this or future lives. See: diksha, grace.

Like the four-fold edict of dharma, the three-fold edict of karma has both individual and impersonal dimensions. Personal karma is thus influenced by broader contexts, sometimes known as family karma, community karma, national karma, global karma and universal karma. See: anava, fate, maya, moksha, papa, pasha, punya, sin, soul.

karmasamya: (Sanskrit) "Balance or equipoise of karma." See: karma.

karmashaya: (Sanskrit) "Holder of karma." Describes the body of the soul, or anandamaya kosha. See: karma, kosha.

karma yoga: (Sanskrit) "Union through action." The path of selfless service. See: yoga.

Karnataka: (Sanskrit) Southwest state of modern India, where Vijayanagara flourished. Vira Saivism is centered here. Population 25 million, area 74,043 square miles.

karnavedha: (Sanskrit) "Ear-piercing." See: samskaras of childhood.

Karttikeya: (Sanskrit) Child of the Pleiades, from Krittika, "Pleiades." Second son of Siva, the brother of Ganesha. A great Mahadeva worshiped in all parts of India and the world. Also known as Murugan, Kumara, Skanda, Shanmukhanatha, Subramanya and more, He is the God who guides that part of evolution which is religion, the transformation of the instinctive into a divine wisdom through the practice of yoga. He holds the holy vel of jnana shakti, which is His Power to vanquish darkness or ignorance.

Karttikeya Stotram: (Sanskrit) A subdivision (Rudrayamala Tantra) of the Shakta Tantras dedicated to God Karttikeya. See: Karttikeya.

karuna: (Sanskrit) "Compassionate; loving, full of grace."

Karuna Agama: (Sanskrit) One of the 28 Agamas of Saiva Siddhanta. See: Saiva Agamas.

Karunakarak Kadavul: (Tamil) Hymn by the Tamil saint, Tayumanavar (17051742), in praise of Lord Siva. See: Tayumanavar.

karunya: (Sanskrit) "Compassion, kindness, love." In Saivism, an alternate term for Siva's revealing grace, anugraha shakti. See: anugraha shakti, grace.

kashaya: (Sanskrit) "Brownish-red." The color of sannyasins' robes. See: kavi.

Kashmir (Kashmira): (Sanskrit) The Northernmost area of India, part of the present-day state of Jammu and Kashmir. It figures prominently in the history of Saivism. Area 115,000 square miles, under dispute between India and Pakistan. Population is six million in the Indian sector.

Kashmir Saivism: (Sanskrit) In this mildly theistic and intensely monistic school founded by Vasugupta around 850, Siva is immanent and transcendent. Purification and yoga are strongly emphasized. Kashmir Saivism provides an extremely rich and detailed understanding of the human psyche, and a clear and distinct path of kundalini-siddha yoga to the goal of Self Realization. The Kashmir Saivite is not so much concerned with worshiping a personal God as he is with attaining the transcendental state of Siva consciousness. Sadhana leads to the assimilation of the object (world) in the subject (I) until the Self (Siva) stands revealed as one with the universe. The goal--liberation--is sustained recognition (pratyabhijna) of one's true Self as nothing but Siva. There are three upaya, or stages of attainment of God consciousness: anavopaya (yoga), shaktopaya (spiritual discrimination), shambhavopaya (attainment through the guru's instruction) and anupaya, or "no means" (spontaneous realization without effort). Kashmir Saivite literature is in three broad divisions: Agama Shastras, Spanda Shastras and Pratyabhijna Shastras. Today various organizations promulgate the esoteric teachings. While the number of Kashmir Saivite formal followers is uncertain, the school remains an important influence in India. See: Saivism, upaya.

katha: (Sanskrit) "Story; discussion." Also, the literary form involving the telling of stories. Kathakas are bards, storytellers. See: folk-narratives, mythology.

Katha Upanishad: (Sanskrit) One of the major Upanishads, belonging to the Taittiriya Brahmana of the Yajur Veda. This scripture contains the famous story of Nachiketas who extracts from Yama, Lord of Death, the knowledge of liberation to be had through realization of the Supreme.

Kathirgama Purana: (Sanskrit) A secondary scripture regarding the famous central Sri Lankan abode of Lord Murugan (Karttikeya).

Kaundinya: (Sanskrit) Author of a commentary on the Pashupata Sutras (ca 500). See: Pashupata Saivism, Pashupata Sutras.

Kaurusha: (Sanskrit) One of four known disciples of Lakulisha. See: Lakulisha, Pashupata Saivism.

Kaushitaki Upanishad: (Sanskrit) A major Upanishad belonging to the Rig Veda. It discusses: 1) the course of souls after death, 2) the doctrine of prana as related to the atman and 3) the attainment of moksha.

kavadi: (Tamil) A penance offered to Lord Murugan-Karttikeya, especially during Tai Pusam, consisting of carrying in procession a heavy, beautifully decorated, wooden object from which pots of milk hang which are to be used for His abhisheka. The penitent's tongue and other parts of the body are often pierced with small silver spears or hooks. See: penance.

kavi: (Tamil) "Ocher-saffron color." A Tamil term referring to the color taken on by robes of sadhus who sit, meditate or live on the banks of the Ganges. Names the color of the sannyasin's robes. The Sanskrit equivalent is kashaya.

Kayavarohana: (Sanskrit) Birthplace of Lakulisha, most prominent guru of Pashupata Saivism, in India's present-day state of Baroda. See: Lakulisha.

kaya siddhi: (Sanskrit) In Siddha Siddhanta, as well as Saiva Siddhanta and other yoga traditions, the process by which a yogi transforms his body from physical to spiritual substance to attain deathlessness. See: siddhi.

Kedareshvara Temple: (Sanskrit) A temple in Karnataka which belonged to the Kalamukha sect of Saivism. Inscriptions upon it (1162) are a main source of knowledge about this now nearly extinct sect. See: Kalamukha.

Kena Upanishad: (Sanskrit) Belongs to the Talavakara Brahmana of the Sama Veda. It is a discourse upon Brahman, Absolute Reality and His worship as personal God. See: Upanishad.

Kerala: (Sanskrit) The small Indian state, formerly called Konkan, along the southwestern tip of India. Area 15,000 square miles, population 25 million.

keshanta: (Sanskrit) "Beard-shaving." See: samskaras of adulthood.

kindred: Family, relatives, kin. See: joint family, extended family.

kirtana: (Sanskrit) "Praising." Devotional singing and dancing in celebration of God, Gods and guru. An important form of congregational worship in many Hindu sects. See: congregational worship, bhajana.

knower: One who knows. In philosophy, that within conscious beings which understands or is conscious. See: awareness, jnana, sakshin, chit.

konrai: (Tamil) The Golden Shower tree, Cassia fistula; symbol of Siva's cascading, abundant, golden grace.

Koran: The Islamic religion's sacred book, God's word transmitted through the angel Gabriel to Mohammed, the prophet of Islam. Its official version appeared around 650, 18 years after Mohammed's death. See: Mohammed.

kosha: (Sanskrit) "Sheath; vessel, container; layer." Philosophically, five sheaths through which the soul functions simultaneously in the various planes or levels of existence. They are sometimes compared to the layers of an onion. The koshas, in order of increasing subtlety, are as follows.--annamaya kosha: "Sheath composed of food." The physical or odic body, coarsest of sheaths in comparison to the faculties of the soul, yet indispensable for evolution and Self Realization, because only within it can all fourteen chakras fully function. See: chakra.--pranamaya kosha: "Sheath composed of prana (vital force)." Also known as the pranic or health body, or the etheric body or etheric double, it coexists within the physical body as its source of life, breath and vitality, and is its connection with the astral body. Prana moves in the pranamaya kosha as five primary currents or vayus, "vital airs or winds." Pranamaya kosha disintegrates at death along with the physical body. See: prana--manomaya kosha: "Mind-formed sheath." The lower astral body, from manas, "thought, will, wish." The instinctive-intellectual sheath of ordinary thought, desire and emotion. It is the seat of the indriyas, sensory and motor organs, respectively called jnanendriyas and karmendriyas. The manomaya kosha takes form as the physical body develops and is discarded in the inner worlds before rebirth. It is understood in two layers: 1) the odic-causal sheath (buddhi) and 2) the odic-astral sheath (manas). See: indriya, manas.--vijnanamaya kosha: "Sheath of cognition." The mental or cognitive-intuitive sheath, also called the actinodic sheath. It is the vehicle of higher thought, vijnana--understanding, knowing, direct cognition, wisdom, intuition and creativity.--anandamaya kosha: "Body of bliss." The intuitive-superconscious sheath or actinic-causal body. This inmost soul form (svarupa) is the ultimate foundation of all life, intelligence and higher faculties. Its essence is Parashakti (Pure Consciousness) and Parasiva (the Absolute). Anandamaya kosha is not a sheath in the same sense as the four outer koshas. It is the soul itself, a body of light, also called karana sharira, causal body, and karmashaya, holder of karmas of this and all past lives. Karana chitta, "causal mind," names the soul's superconscious mind, of which Parashakti (or Satchidananda) is the rarified substratum. Anandamaya kosha is that which evolves through all incarnations and beyond until the soul's ultimate, fulfilled merger, vishvagrasa, in the Primal Soul, Parameshvara. Then anandamaya kosha becomes Sivamayakosha, the body of God Siva.

The physical body (annamaya kosha) is also called sthula sharira, "gross body." The soul body (anandamaya kosha) is also called karana sharira, "causal body." The pranamaya, manomaya and vijnanamaya koshas together comprise the sukshma sharira, "subtle body," with the pranamaya shell disintegrating at death. See: actinic, actinodic, manomaya kosha, niyati, odic, sharira, soul, subtle body.

Krishna: (Sanskrit) "Black." Also related to krishtih, meaning "drawing, attracting." One of the most popular Gods of the Hindu pantheon. He is worshiped by Vaishnavas as the eighth avatara, incarnation, of Vishnu. He is best known as the Supreme Personage depicted in the Mahabharata, and specifically in the Bhagavad Gita. For Gaudiya Vaishnavism, Krishna is the Godhead.

Krittika Dipa: (Sanskrit) A joyous one-day festival on the Krittika nakshatra (Pleiades constellation), in November-December, when God Siva is worshiped as an infinite pillar of light. Great bonfires are lit at night on hills and in villages in India and elsewhere to represent the divine, all-permeating light of Parashakti. See: festival.

kriya: (Sanskrit) "Action." In a general sense, kriya can refer to doing of any kind. Specifically, it names religious action, especially rites or ceremonies. In yoga terminology, kriya names involuntary physical movements caused by the arousal of the kundalini. See: pada.

Kriyakramadyotika: (Sanskrit) A manual by Aghorasiva (ca 1050) detailing Agamic Saiva ritual. It is used widely by South Indian priests today.

kriyamana karma: (Sanskrit) "Actions being made." See: karma.

kriya pada: (Sanskrit) "Stage of religious action; worship." The stage of worship and devotion, second of four progressive stages of maturation on the Saiva Siddhanta path of attainment. See: pada.

kriya shakti: (Sanskrit) "Action power." The universal force of doing. See: Shakti, trishula.

kshama: (Sanskrit) "Patience." See: yama-niyama.

kshatriya: (Sanskrit) "Governing; sovereign." The social class of lawmakers, law-enforcers and the military. See: varna dharma.

Kudala Sangamadeva: (Sanskrit) A name of Siva meaning "Lord of rivers' confluence."

kula: (Sanskrit) "Family; home; group of families." See: extended family, joint family.

kula guru: (Sanskrit) The spiritual preceptor of the family or extended family.

Kularnava Tantra: (Sanskrit) A leading scripture of the Kaula school of Shaktism. It comprises 17 chapters totaling 2,058 verses which focus on ways to liberation, with notable chapters on the guru-shishya relationship.

Kumara: (Sanskrit) "Virgin youth; ever-youthful." A name of Lord Karttikeya as a perpetual bachelor. See: Karttikeya.

kumbha: (Sanskrit) "Jar or pot;" "water vessel."

kundalini: (Sanskrit) "She who is coiled; serpent power." The primordial cosmic energy in every individual which, at first, lies coiled like a serpent at the base of the spine and eventually, through the practice of yoga, rises up the sushumna nadi. As it rises, the kundalini awakens each successive chakra. Nirvikalpa samadhi, enlightenment, comes as it pierces through the door of Brahman at the core of the sahasrara and enters! Kundalini shakti then returns to rest in any one of the seven chakras. Sivasayujya is complete when the kundalini arrives back in the sahasrara and remains coiled in this crown chakra. See: chakra, door of Brahman, samadhi, nadi, tantrism.

kunkuma: (Sanskrit) "Saffron; red." The red powder, made of turmeric and lime, worn by Hindus as the pottu, dot, at the point of the third eye on the forehead. Names the saffron plant, Crocus sativus, and its pollen.

Kurma Purana: (Sanskrit) "Tortoise story." One of the six Siva Puranas, it glorifies the worship of Siva and Durga.

Kurukshetra: (Sanskrit) An extensive plain near Delhi, scene of the great war between the Kauravas and Pandavas. See: Mahabharata, Bhagavad Gita.

Kushika: (Sanskrit) One of four known disciples of Lakulisha.

kuttuvilaku: (Tamil) A standing lamp found in the temple, shrine room or home. It is made of metal, with several wicks fed by ghee or special oils. Used to light the home and used in puja. Part of temple and shrine altars, the standing lamp is sometimes worshiped as the divine light, Parashakti or Parajyoti. Returning from the temple and lighting one's kuttuvilaku courts the accompanying devas to remain in the home and channels the vibration of the temple sanctum sanctorum into the home shrine. Called dipastambha in Sanskrit.

kutumba: (Sanskrit) "Joint family." See: extended family, joint family.

L

Lakshmi: (Sanskrit) "Mark or sign," often of success or prosperity. Shakti, the Universal Mother, as Goddess of wealth. The mythological consort of Vishnu. Usually depicted on a lotus flower. Prayers are offered to Lakshmi for wealth, beauty and peace. See: Goddess, Shakti.

Lakulisha: (Sanskrit) The most prominent guru (ca 200) of the ancient Pashupata school of Saivism. The Pashupata Sutras are attributed to him. See: Saivism.

Lalla: (Lalasa (Sanskrit) in Sanskrit.) (Sanskrit) A woman Kashmir Saivite saint (ca 1300) whose intensely mystical poems, Lalla Vakyani, describe her inner experiences of oneness with Siva. See: Kashmir Saivism.

lance: A spear. See: vel, Karttikeya.

larder: Pantry; room in a house where food supplies are kept.

laud: To praise. To sing, chant or speak the qualities or glories of.

lavish: Very abundant or generous in giving or spending.

left-handed: Vama marga. A term describing certain tantric practices where the instincts and intellect are transcended, and detachment is sought through practices and behavior contrary to orthodox social norms. See: tantra, tantrika, tantrism.

legend: A story of uncertain historical basis, transmitted from generation to generation. See: folk narratives, katha, mythology.

legislate: To make or pass laws.

legitimate: According to the rules or the law. Authentic; reasonable.

lekhaprartha havana: (Sanskrit) "Written-prayer-burning rite." A coined term for the ancient practice of sending written prayers to the Gods by burning them in a sanctified fire in a temple or shrine. Alternately this rite can be performed at other appropriate sites, with four persons sitting around a fire and chanting to create a temporary temple. Prayers can be written in any language, but should be clearly legible, in black ink on white paper. The devas have provided a special script, called Tyaf, especially for this purpose.

lest: For fear that a thing might happen.

liberal Hinduism: A synonym for Smartism and the closely related neo-Indian religion. See: neo-Indian religion, Smartism, universalist.

liberation: Moksha, release from the bonds of pasha, after which the soul is liberated from samsara (the round of births and deaths). In Saiva Siddhanta, pasha is the three-fold bondage of anava, karma and maya, which limit and confine the soul to the reincarnational cycle so that it may evolve. Moksha is freedom from the fettering power of these bonds, which do not cease to exist, but no longer have the power to fetter or bind the soul. See: mala, jivanmukti, moksha, pasha, reincarnation, satguru, Self Realization, soul.

licentious: Morally unrestrained, especially in sexual behavior.

light: In an ordinary sense, a form of energy which makes physical objects visible to the eye. In a religious-mystical sense, light also illumines inner objects (i.e., mental images).--inner light: light perceived inside the head and body, of which there are varying intensities. When the karmas have been sufficiently quieted, the meditator can see and enjoy inner light independently of mental images.--moon-like inner light: Inner light perceived at a first level of intensity, glowing softly, much like the moon. The meditator's first experience of it is an important milestone in unfoldment.--clear white light: Inner light at a high level of intensity, very clear and pure. When experienced fully, it is seen to be permeating all of existence, the universal substance of all form, inner and outer, pure consciousness, Satchidananda. This experience, repeated at regular intervals, can yield "a knowing greater than you could acquire at any university or institute of higher learning." See: Siva consciousness, tattva.

Linga: (Sanskrit) "Mark." See: Sivalinga, svayambhu Linga.

Lingachara: (Sanskrit) Daily worship of the Sivalinga. One of the five essential codes of conduct for Vira Saivites. See: Panchachara, Vira Saivism.

Linga Diksha: (Sanskrit) The Vira Saiva initiation ceremony in which the guru ties a small Sivalinga (Ishtalinga) around the neck of the devotee and enjoins him-her to worship it twice daily. This initiation replaces the sacred thread ceremony, upanayana. See: Vira Saivism.

Linga Purana: (Sanskrit) One of the six principal Siva Puranas. This text explains the purusharthas (the four goals of life) and the significance of Sivalinga worship. See: Purana.

Lingashtakam: (Sanskrit) A short hymn of eight verses in praise of the Sivalinga.

Lingavanta: (Sanskrit) "Wearer of the Linga." (Hindi: Lingayat.) Alternate term for Vira Saivite. See: Vira Saivism.

liturgy: The proper, prescribed forms of ritual.

livelihood: Subsistence, or the means of obtaining it. One's profession, trade or employment. See: dharma, caste.

loka: (Sanskrit) "World, habitat, realm, or plane of existence." From loc, "to shine, be bright, visible." A dimension of manifest existence; cosmic region. Each loka reflects or involves a particular range of consciousness. The three primary lokas are 1)--Bhuloka: "Earth world." The world perceived through the five senses, also called the gross plane, as it is the most dense of the worlds. 2)--Antarloka: "Inner or in-between world." Known in English as the subtle or astral plane, the intermediate dimension between the physical and causal worlds, where souls in their astral bodies sojourn between incarnations and when they sleep. 3)--Sivaloka: "World of Siva," and of the Gods and highly evolved souls. The causal plane, also called Karanaloka, existing deep within the Antarloka at a higher level of vibration, it is a world of superconsciousness and extremely refined energy. It is the plane of creativity and intuition, the quantum level of the universe, where souls exists in self-effulgent bodies made of actinic particles of light. It is here that God and Gods move and lovingly guide the evolution of all the worlds and shed their ever-flowing grace. Its vibratory rate is that of the vishuddha, ajna and sahasrara chakras and those above. From the perspective of the seven worlds, the Sivaloka is of three levels: Janaloka, "creative plane" (vishuddha chakra); Tapoloka, "plane of austerity" (ajna chakra); and Satyaloka, "plane of reality" (sahasrara chakra); also called Brahmaloka.

The Antarloka and Sivaloka are the ever-present substratum of physical existence, most frequently experienced by humans during sleep and deep meditation. Each loka is a microcosm of the next higher world, which is its macrocosm, e.g., the physical plane is a microcosm (a smaller and less-refined version) of the Antarloka. See: three worlds.

lotus asana: The most famous of hatha yoga poses and the optimum position for meditation. It is known as the padmasana (lotus pose), as the legs are crossed, turning the soles of the feet up, which then resemble a lotus flower. See: asana, hatha yoga.

lute: A stringed instrument of highly pleasant sound.