Yoga Ayush Portal

S.No.	Word - P	Sound	Description	Key Word
1	pada	Foot; leg; quarter	Pāda means ‘foot’ or ‘leg’. It is one of the five karmendriyas (q.v.).	p
2	padma	Lotus	Padma means ‘lotus’ (Nelumbo nucifera), specifically the flower. The lotus flower is referred to copiously across Indian literature. Its beauty and fragrance find praise across all forms of literature. A person with shapely eyes is said to have eyes like a lotus petal (‘lotus-eyed’ as an epithet). In the feminine form, padmā, kamalā and other synonyms refer to Goddess Lakṣmī. Lord Viṣṇu has a lotus appearing from his navel and is called padmanābha. Lord Brahmā sits on a lotus. The lotus is used in several dhyānas (many of which are found in the Purāṇas). The various cakras of the body are pictured as lotuses with varying colours and number of petals. (See also padmāsana)	p
3	padmasanam	Lotus pose	Padmāsana is composed of padma meaning ‘lotus’ (q.v.) and āsana meaning ‘seat’ or ‘posture’ (q.v.). The right heel is placed at the base of the left thigh above it and the left heel is placed on the right thigh. This step is common. The hands hold the toes of the opposite leg directly or from the back or are simply placed on thigh with the palms facing upwards, depending on the text. This is one of the most common āsanas.	p
4	pancabhutam	Five elements	Pañcabhūta is composed of pañca meaning ‘five’ and bhūta meaning ‘element’. This refers to the five elements of Indian philosophy, from which all objects are made. These are: ākāśa (ether), vāyu (air), agni (fire), ap (water) and pṛthivī (earth) (see respective words for details). While these bear the names of physical objects, they do not refer to the objects themselves. Each of these elements is ascribed some properties and any object having these properties is said to have more of that bhūta. For example, the property of fire is to transform one object to another. The stomach receives and transforms food hence, a fire is said to exist there even though these is visibly none.	p
5	pancikaranam	Becoming five (philosophy)	Five elements are enumerated in Indian philosophy (see pañcabhūta). A further theory in philosophy called pañcīkāraṇa posits that these do not have separate existence (i.e. they cannot ever be fully separated from each other. The reasoning is as follows: If one were to say that each of the pañcabhūtas has separate existence, then it would be possible to isolate one element using a combination of physical and chemical processes (as is done with the current Western elements). However, with the five Indian elements, this is not possible on any level in reality. Hence, it is inferred that these elements would not have a completely separated existence. The idea of pañcīkaraṇa states that each element also contains a portion of every other element in this manner: suppose a pile of matter is taken that has all the properties of earth, when seen at the smallest level, only one half of it is made of the ‘elemental’ earth, the rest is composed of an eighth each of ‘elemental’ water, fire, air and ether. This is the case with other elements as well, where only half of water, fire, etc. is actually composed of ‘elemental’ water, fire, etc. and the rest is made of ‘elemental’ forms of the other elements. These elements will further combine to form the objects of the world, giving rise to innumerable possibilities of how elements may combine	p
6	pani	Hand	Pāṇi means ‘hand’. It is one of the five karmendriyas (q.v.).	p
7	pankajam	See padma	See padma	p
8	papa	Sin; vice	Pāpa is translated as ‘sin’. However, any action that brings unfavourable results to oneself or to another person is called pāpa. It is the opposite of puṇya (q.v.). Examples of pāpa include theft, injury, violence, rough speech, etc. The Dharmaśāstras offer detailed treatment of pāpas – both religious ones and others. Adharma refers to the concept of wrong ethics while pāpa refers to the evil act or to the karmāśaya that arises from such an act (see karma). Yogasūtra suggests strategies for a yogī to deal with a person who is engaged in pāpa (see maitrī).	p
9	para	Far; remote; previous (in time); ancient; later; future; other; different; succeeding; exceeding; highest; Brahman	Para has the above meanings in general parlance. The meaning of Brahman is common in philosophy. It may also appear as Paraṃ Brahma, which is usually translated as the Supreme Brahman.	p
10	paramahamsa	paramahamsa	Highest ascetic; saint of the highest order A person who has subdued all the senses and who lives as an ascetic is called paramahaṃsa	p
11	paramanu	See aṇu	See aṇu	p
12	paramapada	The Supreme State	This is a reference to the state usually defined as turīya, which is the state at samādhi (see turīya and samādhi). In certain cases, when combined with a deity’s name (e.g. in ‘viṣṇoḥ paramaṃ padaṃ’, etc.), it refers to the fact that the deity is Īśvara and the same as Brahman and that attaining the state of that deity is the same as attaining turīya or samādhi.	p
13	paramarshi	Great sage	Paramarṣi is composed of parama meaning ‘great’ and ṛṣi meaning ‘Sage’. It is used as an epithet for various sages or saints, especially those who are considered as progenitors of the respective subjects or those who are associated with the Vedas or other ancient literature. In Sāṅkhya, it refers to Kapila.	p
14	paramatma	The higher ātman (see Brahman and jīva)	The higher ātman (see Brahman and jīva)	p
15	parameshvara	Supreme īśvara; Śiva	Parameśvara is composed of parama meaning ‘highest’ and īśvara (q.v.), together meaning the Supreme Īśvara. This is a common epithet for Śiva.	p
16	parameshvari	Supreme Goddess; Devī; kuṇḍalinī	Parameśvarī is composed of parama meaning ‘highest’ and īśvarī meaning ‘Goddess’, together meaning ‘Supreme Goddess’. This is a commonly used epithet for any Devī (female deity), esp. Pārvatī. It can also mean kuṇḍalinī (q.v.).	p
17	parashakti	Supreme Śakti; Devī; nāda	Parāśakti means ‘Supreme Śakti’ where śakti, meaning ‘capacity’ or ‘energy’, is a common epithet of Devī. Parāśakti is thus used to refer to Devī as well. In certain texts in yoga, Parāśakti is said to reside in the Ājñācakra and called nādarūpa, meaning the one who is in the form of nāda (q.v.).	p
18	paricaya	Familiarity; acquaintance	Paricaya means ‘familiarity’ or ‘acquaintance’. It can be used with things, activities or people. Out of the four stages of yoga enumerated in the Haṭhayoga Pradīpikā (viz. ārambha, ghaṭa, paricaya and niṣpati), paricaya is the third. At this stage, prāṇa enters the state known as mahāśūnya and a sound of a drum is heard.	p
19	parinama	Change; transformation	Pariṇāma means ‘change’ or ‘transformation’. It is only used to refer to ‘digestion’ or ‘metabolism’ where food is assimilated into the body in various forms and the wastes are discarded in various ways (faeces, urine, sweat, etc.). Pariṇāma is the task of agni (fire), among the five elements.	p
20	parinamaduhkham	Sequential sorrow	Pariṇāmaduḥkha is composed of pariṇāma meaning ‘change’ or ‘transformation’ and duḥkha meaning ‘pain’ or ‘sorrow’, and may be translated as ‘sequential sorrow’. It refers to the sadness experienced once an object of pleasure has been experienced. Once the object is experienced, a new desire or expectation comes and the mind has moved on, leading to sorrow.	p
21	paritapa	Pain; difficulty	Paritāpa is a general word to refer to ‘pain’ or ‘difficulty’. It is a synonym of duḥkha (q.v.) in this sense but is not divided or classified as duḥkha is.	p
22	paroksha	Beyond the range of sight	Parokṣa refers to something that is beyond the range of vision. It can also mean ‘behind one’s back’ or ‘secretly’. In philosophy, it refers to the two pramāṇas – anumāna and āgama – that are beyond direct perception, i.e. pratyakṣa.	p
23	parthiva	Arising from pṛthivī; earthly; earthen; human; king	Pārthiva refers to that which arises from or pertains to pṛthivī. It can be used as an adjective, e.g. pārthiva paramāṇu refers to the paramāṇus of elemental earth (see paramāṇu). It can mean ‘earthen’. It can also refer to ‘human’ or ‘king’.	p
24	pashcimatanam	Paścimatāna posture	Paścimatāna is the name of an āsana (q.v.). The two legs are to be stretched on the ground like sticks. The two sets of toes must be caught with the respective hands. The forehead is then placed upon the knee	p
25	pathya	Beneficial; recommended (medical)	This is a very commonly used term in Āyurveda and is used in other subject matters, including Yoga in the same sense. Any food or action that is recommended in medical prescription is termed as ‘pathya’. Such an action or food reduces existing diseases and prevents new ones from developing, thus bringing good health. The opposite is ‘apathya’ which is any food that creates diseases or aggravates existing ones. The same meaning is carried over to other subjects where medical prescriptions are replaced by the subject-specific injunctions pertaining to food and activity (especially the former). Certain texts provide detailed lists of foods advisable for a healthy person. For persons with pre-existing conditions, pathya and apathya is to be decided based on the condition.	p
26	pavana	See vāyu	See vāyu	p
27	payu	Anus	Pāyu means ‘anus’. It is one of the five karmendriyas (q.v.).	p
28	peetham	See āsana	See āsana	p
29	pingala	Piṅgalā (nāḍī)	Several nāḍīs are located within the body. However, for the purposes of yoga, three of these are of primary importance: Iḍā, Piṅgalā and Suṣumnā. Suṣumnā is located along the spinal cord. Iḍā is located to its left and Piṅgalā to its right. For ordinary people, prāṇa (breath) flows along the Iḍā or Piṅgalā. However, for a yogī who has awakened kuṇḍalinī, prāṇa flows along the Suṣumnā. Various practices given in texts (especially in Haṭhayoga) are aimed at achieving this feat. Apart from this meaning, when instructing about methods in prāṇāyāma, texts use ‘piṅgalā’ to refer to the right nostril.	p
30	pracarasamvedanam	Pracārasaṃvedana (siddhi)	Pracārasaṃvedana is a set of particular techniques in prāṇāyāma that are used to control the flow of prāṇa. Once these are mastered, a person who is in samādhi is able to move the prāṇa in or out of the body at will. This is used to enter the body of another person (a siddhi).	p
31	pracchardanam	See recaka	See recaka	p
32	pradhanam	Important; chief; Prakṛti	Pradhāna means ‘important’ or ‘chief’. In Sāṅkhya, it is almost always applied to prakṛti (q.v.)	p
33	prajalpa	Talking excessively	Speaking excessively about anything was viewed negatively in Ancient Indian culture. Apart from cultural perceptions, such activity drains the person of energy and hinders progress in yoga. Hence, a yogī is advised against it.	p
34	prajapati	Prajāpati (status); Dakṣa (God)	Prajāpati is a position in the scheme of Creation that has been occupied by various people, as mentioned in stories. It may also specifically refer to Dakṣa (q.v.).	p
35	prajna	Intellect	Prajñā roughly translates to ‘intellect’. In many cases, it contrasts with citta which would mean ‘mind’. A person who understands the pramāṇas (pratyakṣa, anumāna and āgama) and the nuances of logical discussion (covered in the philosophical schools) is able to understand far more about the world than a person who, living in day-to-day life, does not bother to enquire further. This is because the operation of the former’s intellect is systematized and made efficient through logical discourse. When the mind is made still through the practice of yoga, the intellect is able to extend its operation into every object and thoroughly understand everything, since there is no distraction caused by the mind. The intellect in the stage of such a samādhi is called samādhiprajñā. The intellect becomes purely sattva in nature, losing all traces of rajas and tamas. The intellect is then called ṛtambharā or ‘truth-bearing’ (q.v.). This intellect reveals the higher knowledge which helps the person attain mokṣa.	p
36	prakamyam	Getting whatever one wishes, or becoming all-pervading, one of the aṣṭaiśvarya (q.v.)	Getting whatever one wishes, or becoming all-pervading, one of the aṣṭaiśvarya (q.v.)	p
37	prakasha	Light; consciousness (living spirit); knowledge; Brahman	Prakāśa means ‘light’. It is also used to denote ‘knowledge’ and ‘consciousness’, i.e. the living spirit in any creature. By consequence, it can also refer to Brahman.	p
38	prakhya	Knowledge; function of sattva as knowledge or consciousness (see jñāna and sattva)	Knowledge; function of sattva as knowledge or consciousness (see jñāna and sattva)	p
39	prakruthi	Original form; nature (its original form); character; fundamental; basic; Prakṛti (Sāṅkhya)	Prakṛti means ‘original form’ from which something is changed. Vikṛti represents the changed (modified form). For example, if milk is prakṛti, then curd is vikṛti; if curd is prakṛti, then butter and buttermilk, churned from it, are vikṛtis. In this sense, it can be used to denote the ‘nature’ (original form) or ‘character’ of something. It can also be used to indicate the ‘fundamental’ or ‘basic’ form from which derivatives are made. This meaning is used in a technical sense in Sāṅkhya. Prakṛti represents the progenitor of all objects other than puruṣa. In the process of creation, it gives rise to mahat, which creates ahaṅkāra, which gets coloured with the guṇas (q.v.) and produces the various objects of Creation. While mahat and others can be seen or perceived in some way, prakṛti cannot be perceived directly (pratyakṣa, q.v.) in any way and its existence is only inferred (i.e. ascertained through anumāna, q.v.). For this reason, it is called avyakta. It may also be called pradhāna, since it, being the cause, is the most important of all objects (other than puruṣa). In this sense, it can be thought of as a medium for all objects, on which they rest. Prakṛti is lifeless and everything it creates is also lifeless. Puruṣa is the only object that has life (cetana). However, prakṛti moves to satisfy the wishes of puruṣa which remains stationary. When the connection of prakṛti (and its evolutes) with puruṣa is severed, puruṣa attains mokṣa (see puruṣa).	p
40	prakrutilaya	Absorption in prakṛti	When a person performs dhyāna up to the point of samādhi, he becomes mentally absorbed into the object of dhyāna (see samādhi). If the person has understood that he is puruṣa, distinct from prakṛti, buddhi, manas and other objects, samādhi results in mokṣa. However, if he has a misconception that he is one of these other objects, he will give up all the objects that follow it in the order of creation and be absorbed in only that object. For example, if he believes that he is the mind and performs dhyāna accordingly, he is released from the clutches of the five elements (pañcabhūta) and the tanmātras, but continues to remain a part of saṃsāra. A person who believes that he is the same as prakṛti and performs dhyāna is absorbed into prakṛti. This process is called prakṛtilaya.	p
41	prakrutileena	Absorption in prakṛti	Absorbed in prakṛti (see prakṛtilaya)	p
42	pralaya	Dissolution; reabsorption; destruction; death	Pralaya means ‘dissolution’ and refers to the dissolution of an object into its original state. For example, waves that form on water dissolve back into the water. In this sense, it is used to refer to ‘destruction’ esp. the destruction of the world at the end of the Kalpa (as stated in stories). It can also mean ‘death’ where the five elements of the body return back to the environment.	p
43	pramada	Negligence; carelessness	Pramāda, meaning ‘negligence’ or ‘carelesness’, is one of the nine antarāyas that affect a person and act as obstacles for success in yoga. The person does not attempt to find or analyse the details of the path towards samādhi.	p
44	pramanam	Correct notion	Pramāṇa means ‘correct notion’. Information or knowledge can be acquired from several sources, however not all of it needs to be correct. Different schools of philosophy discuss what constitutes correct knowledge and what filter can be used to segregate the incorrect from what is correct. The means of acquiring correct knowledge is called pramāṇa. Sāṅkhya and Yoga admit three pramāṇas, which are pratyakṣa (sense perception), anumāna (inference) and āgama (testimony) (see respective words for details).	p
45	prana	Breath; Prāṇa (vāyu)	Prāṇa means ‘breath’. It is one of the five (or ten) types of vāyu described in various texts of Indian literature. It is the most important out of the five and is responsible for maintaining the life of the person. As a vāyu, it is also responsible for sneezing, swallowing and few other actions (depending on the number of vāyus used in the system). Control over prāṇa is called prāṇāyāma (q.v.).	p
46	pranasamyama	See prāṇāyāma	See prāṇāyāma	p
47	pranasangrahanam	Holding breath (see prāṇāyāma)	Holding breath (see prāṇāyāma)	p
48	pranava	The sound Om	Praṇava refers to the sound ‘Om’. It is composed of three individual sounds – ‘a’, ‘u’ and ‘m’. Each of these is given many layers of meaning in various texts. Yogasūtra and several other texts suggest repeated chanting of Om in order to understand its true meaning, i.e. Īśvara or Brahman. Praṇava is used in a variety of different dhyānas that are constructed around its meaning or its sound.	p
49	pranayama	Control of breath; Prāṇāyāma (aṅga)	Prāṇāyāma is composed of prāṇa meaning ‘breath’ and āyāma meaning ‘restraint’ or ‘control’, together meaning ‘control of breath’. The mind usually remains scattered in several places. When the yogī calmly establishes himself in any āsana and then practices prāṇāyāma, the mind is made calm. Prāṇāyāma also removes the faults of the body and the mind, and makes it ready for practice of dhāraṇā. Several different methods are enumerated in Haṭhayoga for prāṇāyāma, however, some common aspects are mentioned here: Prāṇāyāma is composed of three stages: pūraka (inhalation), kumbhaka (holding the breath) and recaka (exhalation). In different types of prāṇāyāma, each of these is assigned a different length. A full round of prāṇāyāma is called (in some texts) udghāta. In most texts, short-length prāṇāyāma (called kanyaka, kanīyas or laghu) lasts for 12 mātrās, medium-length prāṇāyāma (madhyama) lasts for 24 mātrās and long-length prāṇāyāma (called uttama, uttarīya or śreṣṭha) lasts for 36 mātrās. In Gheraṇḍa Samhitā, the lengths are 12, 16 and 20 mātrās, respectively. There are two opinions regarding the length of a mātrā – that it is one fifths of a second (based on grammar) or that it is four seconds long (based on Yogacūḍāmaṇyupaniṣad). The lowest prāṇāyāma, when practiced repeatedly leads to sweating. The middle one leads to tremor (kampa). The highest one causes the yogī to float in air. These are temporary effects that occur during practice.	p
50	pranthabhoomi	Boundary state	Prāntabhūmi is composed of prānta meaning ‘boundary’ and bhūmi meaning ‘state’ (see bhūmi). It is a technical term in yoga that refers to seven particular mental states that occur for a person with vivekakhyāti, at the time of mokṣa. These are: 1. the heya is known and there is nothing more to know [about it], 2. the causes of heya have been reduced, and there is nothing more to reduce in them, 3. the removal (hāna) has been directly perceived through nirodha-samādhi, 4. the means of removal (hānopāya) in the form of viveka-khyāti has been accomplished. 5. the intellect has completed its tasks, 6. the guṇas do not have a resting place just as a stone falling from the top of the mountain, turns towards its own cause in order to dissolve and then disappears into it. Once dissolved, they do not come again, since there is no reason for this. 7. the puruṣa, growing out of connections with the guṇas, and becoming pure in its own nature of light, attains kaivalya. The first four accomplish the liberation of prajñā, while the latter three achieve the liberation of citta.	p
51	prasadanam	Calming; soothing; clearing	Prasādana means ‘calming’ or ‘soothing’ and refers to any act that calms the mind. It can also be used to refer to ‘clearing’ since the mind becomes clear when it becomes calm. A yogī may achieve calmness in isolation; however interaction with the world and other people is inevitable. In this context, Yogasūtra (1.33) suggests various strategies for dealing with different kinds of people. These are intended to be cittaprasādana or ‘calming for the mind’ (see maitrī for details).	p
52	prasamkhyanam	Realisation of puruṣa’s nature	Prasaṅkhyāna and vivekakhyāti have similar meanings – both refer to the knowledge of puruṣa (see jñāna and puruṣa). However, a person with prasaṅkhyāna may still go back and forth between worldly existence and relinquishing the world. Vivekakhyāti, however, is more permanent, since here the person has removed all impurities in the thoughts of prasaṅkhyāna and attains mokṣa.	p
53	prashanta	Calm; completely tranquil	Praśānta means ‘calm’ or ‘tranquil’. While śānta also has the same meanings, praśānta usually has a stronger connotation. A calm mind is a prerequisite for and the goal of yoga.	p
54	prashvasa	Inhalation (see niḥśvāsa); exhalation (see ucchvāsa) – to be inferred from context	Inhalation (see niḥśvāsa); exhalation (see ucchvāsa) – to be inferred from context	p
55	prasupta	Asleep; dormant	Prasupta means ‘asleep’. In yoga, kleśas may exist in four states: prasupta (dormant), tanu (weak), vicchinna (restraint) and udāra (dominant). The state of the kleśas in the final state of samādhi is prasupta. The kleśas are dormant and behave as if they do not exist. They cannot arise or develop in any way.	p
56	pratibham	Intuition	Prātibha, meaning ‘intuition’, is a kind of siddhi, where the yogī, without the help of any sensory information is able to ascertain facts or know about something. It naturally occurs before vivekakhyāti but may also be cultivated artificially through specific dhāraṇā-s.	p
57	pratipad	First day of the lunar fornight; eyes half-closed during samādhi	Pratipat refers to the first day in the lunar fortnight. This extends from moment of the new moon or full moon upto the end of one tithi. In the context of certain yogic practices, the state of eyes during samādhi is discussed. The three possible states are: Amādṛṣti, where the eyes are closed, Pūrṇimādṛṣti where the eyes are open, and Pratipaddṛṣti, where the eyes are half-closed.	p
58	pratipakshabhavanam	Contemplation of opposites	This term is used in the Yogasūtra. The yogī is expected to follow the yamas. However, he may experience several thoughts that go against the principles of yamas. These are called vitarkas. For example, ahiṃsā (non-violence) is a yama and hiṃsā (violence) is a vitarka. Thoughts of hiṃsā may arise in the mind of the yogī. Pratipakṣabhāvana involves in thinking of the consequence of such an action and reinforcing the opposite of the vitarka, i.e. the yama. Hiṃsā and other vitarkas lead to lobha (greed), krodha (anger) and moha (confusion) and thus break the progress of yoga and lead to duḥkha (sorrow). In this way, the yogī reinforces the opposite of the vitarka.	p
59	pratiprasava	Destruction at origin	Pratiprasava is composed of the prefix prati- which has connotations of ‘returning’ and prasava meaning ‘birth’ or ‘creation’. It is specifically used in connection with the five kleśas (q.v.). After the creation of an object, it acts in various ways. This is the case with the five kleśas as well. Pratiprasava involves assembling the kleśas at their point of origin and destroying them there. This occurs at the time of samādhi when citta is at a standstill and the seeds of the kleśas have been burned. When the existing ones are destroyed and no new ones can grow, the yogī rids himself of kleśas and becomes freed from saṃsāra.	p
60	pratyahara	Pratyāhāra (aṅga)	Pratyāhāra is the fifth aṅga in the eight aṅgas of yoga. In this stage, the sense organs and the mind which are always scattered in various objects of the world are brought together, away from these objects and collected within this person. Pratyāhāra is directly connected with dhāraṇā (q.v.) which involves fixing these collected senses and the mind on a particular object.	p
61	pratyakcetana	Inward turned	Pratyakcetana is composed of pratyak meaning ‘backward’, ‘reverse’ or ‘inward’ and cetana, referring to the mind. The process of yoga (specifically after pratyāhāra) expects the yogī to turn inward and think about puruṣa and citta. The person in such a state is called pratyakcetana.	p
62	pratyaksham	Perception	Pratyakṣa refers to ‘perception’ that is acquired through the sense organs. It may be divided into five kinds based on the sense organ that receives information: śabda (sound), sparśa (touch), rūpa (visual form), rasa (taste) and gandha (smell). Pratyakṣa is one of the three pramāṇas, the other two being anumāna and āgama. It is the most basic of the three since the other two rely on it.	p
63	pratyaya	Notion; idea; inference; proof; belief; trust; cause	Pratyaya means ‘notion’ or ‘idea’. It can also mean ‘inference’ and thus ‘proof’. In some cases, it refers to ‘belief’ or ‘trust’, or ‘cause’. In the context of yoga, pratyaya is of two kinds – bhavapratyaya and upāyapratyaya. Bhavapratyaya refers to the misconception that something else is puruṣa (see prakṛtilaya). Upāyapratyaya refers to the path taken by yogīs that leads to mokṣa (puruṣa being distinct from other objects, see puruṣa). Pratyaya is also one of the nine-fold causes mentioned in the Vyāsabhāṣya (2.28) where it refers to the cause of inference, such as smoke is of fire (see anumāna).	p
64	pravrutti	Origin; coming forth; activity	Pravṛtti is used in three meanings: ‘origin’, ‘coming forth’ and ‘activity’. For example, ‘the pravṛtti of this world’, refers to the the creation procedure in Sāṅkhya. Pravṛtti as opposed to nivṛtti refers to active participation in worldly life. It can also refer to the activity (i.e. engagement) of the indriyas in the viṣayas	p
65	prayatna	Effort; strain	Prayatna means ‘effort’ in a general sense. In the Yogasūtra (2.47), this word is used in connection with āsana in the sense of ‘strain’. Here it implies that the person who takes an āsana does so without any effort, i.e. naturally. This is to ensure that the mind is not diverted in act of taking the āsana but is engaged in the dhyāna.	p
66	pruthvi	Earth (ground); Earth (Goddess); Earth (element)	Pṛthivī means ‘earth’. It can be used in an inanimate sense to refer to the ‘ground’ or ‘soil’, in a philosophical sense to mean the elemental earth and in an animate sense to refer to Earth as a Goddess. In philosophy, the elemental earth is connected to the sense of smell (ghrāṇa) and to smell itself (gandha). It is one of the five elements (pañcabhūta), the others being ap (water), tejas (fire), vāyu (air) and ākāśa (ether). The interpretation of these elements is different from that of the current Western system, and represents a model (see ākāśa for details). Pṛthivī is responsible for the structural aspects of objects. The human body is mainly composed of this element. Pṛthivī is also the name of a Goddess, the personification of the Earth, who appears in the Vedas and in several stories.	p
67	punyam	Merit	Puṇya means ‘merit’. It refers to any action that brings about the welfare of oneself or other people. It can also mean ‘virtue’ or ‘good work’. Examples of puṇya include charity (dāna), help or support for others, acknowledging one’s duty towards other people (family, etc.) and acting accordingly, perfoming yajñas, etc. Dharma refers to the general concept of virtue or ethics while puṇya refers to the specific act or to the karmāśaya that the act creates (see karma). Yogasūtra suggests strategies for a yogī to deal with people who engage in puṇya (see maitrī).	p
68	puraka	Inhalation	Pūraka meaning ‘filling’ (i.e. inhalation) is one of the three stages of prāṇāyāma which are pūraka, kumbhaka and recaka (see prāṇāyāma).	p
69	purnima	Full moon; day (or tithi) of full moon; eyes being open during samādhi	Purṇimā refers to the full moon. It can also refer to the day (or tithi) of the full moon. In the context of certain yogic practices, the state of eyes during samādhi is discussed. The three possible states are: Amādṛṣti, where the eyes are closed, Pūrṇimādṛṣti where the eyes are open, and Pratipaddṛṣti, where the eyes are half-closed.	p
70	purusha	Man; human; person; Puruṣa (concept)	Puruṣa means ‘man’ (male human). However, the masculine in Sanskrit includes the feminine as well; hence puruṣa can mean ‘human’ or ‘person’. In Sāṅkhya and Yoga philosophy, puruṣa is a technical word and represents one of the most central concepts of the philosophy. Indian philosophies hold that the person is separate from the body (śarīra) and mind (manas). The person develops wishes which are then realised through the actions of the mind and body. All the objects outside puruṣa are evolutes of prakṛti. Prakṛti is lifeless and moves as per the wants of puruṣa, which is stationary and only experiences. Prakṛti is tainted by the three guṇas (q.v.) however puruṣa is not coloured by these. The goal of Sāṅkhya, much like any other philosophy is to achieve mokṣa, i.e. elimination of the three kinds of duḥkha (sorrow, q.v.), which involves separatation of puruṣa from prakṛti. In usual cases, a person who has his sense turned outwards observes and experiences the world. Positive experiences are viewed positively and create happiness, while negative ones are viewed negatively and create sadness. These emotions are a result of the guṇas and therefore cannot exist in puruṣa but only in prakṛti. Specifically, these emotions rest in the citta (mind, q.v.) and are ascribed to puruṣa since puruṣa considers itself to be the same as the mind, much like the victory or defeat of the soldiers in the battlefield is ascribed to their king since it is he who experiences their results even if he never actually participated. The removal of this association is achieved in yoga through the eight-fold path, which is the eight aṅgas (q.v.). Through regular practice of yoga and by resting in the spirit of vairāgya (dispassion, q.v.), the citta becomes calm like clear waters and reveals what is below it, i.e. puruṣa. The puruṣa then attains the knowledge of separation (see jñāna) and remains completely separated, i.e. in a state of kaivalya (see mokṣa). The concept of puruṣa is related to that of ātman, however there are some differences. This is because the term ātman is commonly used in Vedānta and there are some differences between the way Sāṅkhya (and Yoga) and Vedānta view the world (see ātman, Brahman and jīva for details).	p
71	purushajnanam	Knowledge of puruṣa (see puruṣa and jñāna)	Knowledge of puruṣa (see puruṣa and jñāna)	p
72	purushakhyati	See vivekakhyāti	See vivekakhyāti	p
73	purushartha	For puruṣa; purpose for action	Puruṣārtha in the form ‘puruṣārtham’ means ‘for puruṣa’, i.e. the activity of prakṛti and specifically the mind (see puruṣa for explanation). Puruṣārtha also refers to the four purposes for action, viz. dharma (merit or virtue), artha (wealth or luxury), kāma (pleasure) and mokṣa (liberation) (see artha).	p
74	pusha	Sun	Pūṣan comes from the same root as poṣaṇa which means ‘nourishment’, referring to the fact that Sun is a nourisher for all beings. He is one of the twelve aspects of the Sun (called the twelve ādityas). Pūṣan (esp. in the Vedas) is the God linked with travel or journeys and brings prosperity. In yoga, he is one of the presiding deities of specific nāḍīs	p

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