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Dictionary
| S.No. | Word - C | Sound | Description | Key Word |
|---|---|---|---|---|
| 1 | caitanyam | Consciousness | Caitanya means ‘consciousness’ or the quality of being cetana. Vyāsabhāṣya states that the nature of puruṣa is caitanya. In Gheraṇḍa Saṃhitā and other texts, ātman is itself called caitanya (see puruṣa). | c |
| 2 | cakshu | Eyes; sense of sight | Cakṣus refers to the eyes. As an indriya, it refers to the sense of sight, i.e. the capacity of seeing, and one of the five indriyas, the others being śrotra, sparśa, rasana and ghrāṇa (see indriya). It is associated with the element Agni (q.v.). | c |
| 3 | cancalatva | Unsteadiness; restlessness | Cañcalatva means ‘unsteadiness’ or ‘restlessness’. The goal of yoga is to calm the mind and bring it into control. Cañcalatva refers to the inherent nature of the mind to be unsteady. This is controlled through the practice of yoga. | c |
| 4 | caturmukha | Epithet of Brahmā (q.v.) | Epithet of Brahmā (q.v.) | c |
| 5 | caturvyuha | Having four divisions | This word is used in the Vyāsabhāṣya (2.15) in illustrating the divisions of the process of yoga. Medicine can be divided into four: the disease, the cause of the disease, what constitutes health and treatment (i.e. means of cure for disease). Similarly this śāstra is also fourfold, that is – saṃsāra, the cause of saṃsāra, liberation, and the means of liberation. | c |
| 6 | ceshta | Movement; activity | Any movement may be called ceṣṭā, however it has connotations of moving about the same place. For example, moving the hands or legs around while remaining stationary as a whole would be called ceṣṭā. Once in an āsana, the yogī must remain physically still, i.e. without any ceṣṭā. In dhyāna, the yogī must ensure that his mind does not move about, i.e. the mind does not have any ceṣṭā. | c |
| 7 | cetana | Living; conscious | Cetana means ‘living’. In Sāṅkhya, puruṣa is the only object (tattva) that has life while all other objects are non-living. Specifically, prakṛti, which is lifeless, moves to satisfy the wants of puruṣa, which is living, while puruṣa stays still and observes everything. | c |
| 8 | chakram | Wheel; circle; Cakra (yoga) | The general meanings of cakra are ‘wheel’ and ‘circle’. In the context of yoga, however, there is a special meaning. It refers to special places on the Suṣumnā (and sometimes elsewhere as well). Their number and location varies from text to text; however, six major cakras are referred to in several places. The list, as it appears in the Devī Bhāgavata (7.35) is given here: 1. Mūlādhāra –between the anus and genitals 2. Svādhiṣṭhāna –behind the genitals 3. Maṇipūra – at the navel 4. Anāhata – at the heart 5. | c |
| 9 | chaya | Image; reflection; shadow; shade | Chāyā can mean ‘reflection’ or ‘image’ (such as in a mirror or in water) or ‘shadow’ or ‘shade’. In the context of yoga, the prevention of the movement of prāṇa in incorrect nāḍīs (such as Iḍā, etc.) and its direction to the correct nāḍī (viz. Suṣumnā) is called chāyā. | c |
| 10 | chidram | Hole; slit; opening | A small opening is said to exist inside the skull, which is called the jyotis. When saṃyama is done on this point, the yogī is able to see the siddhas, who move about between the earth and sky. | c |
| 11 | cittam | Citta (concept) | A rough translation of ‘citta’ would be ‘mind’. It is contrasted with prajñā which would translate to ‘intellect’. The exact definitions of these terms as well as of antaḥkaraṇa vary from text to text. In yoga, citta is the realm of emotions and thoughts. These thoughts are called vṛttis or cittavṛttis. Overall, however, five general states of citta can be identified (see bhūmi). All emotions and guṇas exist in fact in the citta, but since puruṣa identifies itself with the citta, it experiences everything t | c |