Yoga Ayush Portal

S.No.	Word - T	Sound	Description	Key Word
1	talu	Palate	Tālu refers to the palate, i.e. the roof of the mouth. Tālu is an important part discussed in the khecarī mudrā where the tongue is supposed to be placed into the hole in the palate from which amarī oozes out as per Haṭhayoga. The exact location of this hole is either defined in different ways or not mentioned. Tālu is also referred to in case of other siddhis. Vyāsabhāṣya (1.35) states that dhāraṇā performed on the middle of the tālu gives higher vision (rūpasaṃvid, a siddhi).	t
2	tamas	Darkness; tamas (guṇa)	Tamas, in general, refers to ‘darkness’ (absence of light). In the context of philosophy, it is one of the guṇas, the other two being sattva and rajas. Tamas represents confusion. It arises out of ignorance (lack of knowledge) and causes laziness, further ignorance, sleep, poverty, fear, quarrels, miserliness, insecurity, anger, lack of function of intellect, violent atheism and finding fault with others. The person, who abounds in tamas, is restless and moves from place to place. His body feels perennially heavy as though enveloped in heavy darkness. The person becomes a source of pain for others. The colour of tamas is black. (See guṇa for details)	t
3	tanmatram	Subtle sense objects (Sāṅkhya)	Tanmātra is a technical term in Sāṅkhya philosophy that is used to indicate the sense objects at the smallest level (the ‘subtle’). The objects perceived from these sense organs are termed as indriyārtha or viṣaya at the larger level, and tanmātra at the smallest level. These are: śabda (sound), sparśa (touch), rūpa (visual form), rasa (taste) and gandha (smell). In the process of creation, these five tanmātras originate from the tāmasa (or bhūtādi) form of ahaṅkāra and in turn create the five elements.	t
4	tantram	Loom; warp; essential point; main part; model; type; framework; doctrine; rule; theory; scientific work; Supreme Knowledge (in Sāṅkhya); Tantra (class of texts)	The basic meaning of tantra is ‘loom’ or ‘warp’, which are components of weaving. However, tantra is almost always used in other meanings. ‘Essential point’ or ‘main part’ is one meaning. ‘Model’ or ‘type’ (standard) is another meaning. It can also mean framework. Since most Indian theories are in the form of frameworks, it can also mean ‘doctrine’, ‘rule’, ‘theory’ or ‘scientific work’. For example, there are several texts, especially in astronomy that are called tantra such as Tantrasaṅgraha. In the context of Sāṅkhya, tantra usually means ‘Supreme Knowledge’. Tantra is also the name given to a class of texts that deal with worship and specific practices. Bījas (special syllables) and mudrās (particular hand gestures) are some characteristic practices used in this class of worship.	t
5	tantu	Thread; string; filament; succession; continuity	Tantu means ‘thread’ or ‘string’. It can also mean ‘succession’ or ‘continuity’ (that which moves like a thread). Tantu is used in several instances to demonstrate or discuss philosophical principles and is one of the common examples, alongside ghaṭa (pot). Clay (mṛt) is formed and baked into a pot, while various threads are woven into a cloth (paṭa). These represent two forms of change that can be used to judge the correctness of philosophical ideas. These two examples also have a practical relevance: a potter making pots and a weaver making cloth were common sights in even the smallest of villages in Ancient India, hence they were easily relatable for everyone.	t
6	tanu	Slim; thin; body	Tanu means ‘slim’ or ‘thin’ and can also mean ‘minute’ or ‘fine’ (such as a fine thread). It can also mean ‘body’ (see deha).	t
7	tapa	Penance (niyama); tapoloka	Tapas, usually translated as penance, involves practice of a series of austerities and practices meant to instill self control in the person. Any practice that creates difficulties for the person such that they are forced to exert mental control over themselves may be included under tapas. Examples include upavāsas (fasts) such as cāndrāyaṇa and kṛcchra, or vratas (vows) such as mauna (silence) or brahmacarya (celibacy). Tapas is a necessary practice in yoga. It is one of the niyamas and a part of kriyāyoga. Tapas may also refer to tapoloka (q.v.).	t
8	tapa	Heat; pain; sorrow	Tāpa means ‘heat’, however the meaning is often extended to ‘pain’ or ‘sorrow’ (see duḥkha).	t
9	tapasa	Person doing tapas (q.v.)	Person doing tapas (q.v.)	t
10	tapoloka	A higher loka	. Various lokas (realms, planes of existence) are mentioned in the Purāṇas and Upaniṣads. 14 of these are categorized as higher and lower. The higher realms begin with the earth and are listed as: bhū (earth), bhuvaḥ, suvaḥ, mahaḥ, jana, tapas and satya. Each has its own set of beings (see Vyāsabhāṣya 3.25). When a person reaches the satyaloka, he is freed from saṃsāra.	t
11	tara	Star; pupil (see tāraka)	Star; pupil (see tāraka)	t
12	taraka	Helping cross over; rescuing; saving; liberating; a star; belonging to the stars; meteor; pupil (of the eye); Tārakayoga	Tāraka, deriving from ‘tṝ’ (cross over, get through, accomplish) refers to that which helps in crossing over, rescuing, saving or liberating. Tāraka may also mean ‘star’, that which belongs to stars, or to meteors. It can also refer to the pupil of the eye. Tārakayoga is a kind of practice expounded in the Advayatārakopaniṣad that involves various kinds of dhyānas. It is called tāraka since it helps cross over saṃsāra and liberates the person, and since the pupils feature as part of the dhyāna practices. Six qualities are necessary for tārakayoga: śama (quietitude), dama (restraint), uparati (cessation / tolerance), titīkṣā (endurance), samādhāna (calmness / one-pointed-ness), and śraddhā (faith). It is of three kinds: antarlakṣya (internal), bahirlakṣya (external) and madhyalakṣya (intermediate).	t
13	tarka	Conjecture; reasoning; logic; Nyāya (darśana)	Tarka refers to logical reasoning and its result, i.e. conjecture. The Nyāya system of philosophy is founded on logical discourse; hence it is often called Tarka. In some cases such as the six aṅgas of Amṛtanādopaniṣad, tarka is treated as one of the aṅgas. Other schools combine it with samādhi or treat it as something that is to be done throughout the practice of yoga.	t
14	tattvajnanam	Knowledge of the tattvas	The world is composed of tattvas (q.v.). The highest knowledge clarifies what constitutes ātman and what the world is made of, and is the chief method of attaining mokṣa. This knowledge is called tattvajñāna (see jñāna).	t
15	tattvam	True state; principle; object	Tattva is composed of ‘tat’ meaning ‘that’ and the suffix –tva equivalent to the English suffix –ness (indicating quality). Together this reads ‘that-ness’ meaning the true quality or nature of something. Words derived from this such as tattvena or tattvataḥ are used in literature to indicate that whatever is said must be detailed and accurate. In Sāṅkhya, tattva is the name given to objects that underlie the world (the true nature of the world). These are 25 in number counted in the following way: the sensory and motor organs put together make 10. To this the mind is added as the eleventh functional organ to make a set of 11 indriyas (q.v.). To this are added the five bhūtas and five tanmātras making 21. Finally, to this are added: ahaṅkāra, mahat, prakṛti and puruṣa (see respective words). The total is thus 25. The list may vary depending on the way the author reckons the various objects of the world and how the objects are counted.	t
16	teevrasamvega	See saṃvega	See saṃvega	t
17	teja	Glow; glare; light; brilliance; splendor; rajas (guṇa); Agni (element)	The basic meaning of tejas is ‘glow’, ‘glare’ or ‘brilliance’, i.e. the shine that surrounds an object. It can mean ‘light’ and thus ātman. In this sense, the meaning is similar to jyotis (q.v.). Tejas also means ‘brilliance’ or ‘splendor’ in the context of people. This is the glow of the body that arises from good health as well as from practicing sādhanā. Tejas is a synonym of rajas (rajoguṇa) in Sāṅkhya (see rajas) and Agni (the element) in some places such as Nyāya (see agni).	t
18	tha	See haṭha	See haṭha	t
19	tratakam	Trāṭaka (Haṭhayoga)	Trāṭaka is a practice in Haṭhayoga, and one of the ṣatkarma (six practices) used to purify the body. It involves staring with focus on a single point, usually the flame of a fire, though other objects such as a dot on the wall, a flower, mountain, deity, the rising sun, moon, etc. may also be used. It aids the perception of the past, present and future (a kind of siddhi).	t
20	tridasha	A class of beings	Tridaśa refers to a class of beings referred to in the Vyāsabhāṣya (3.25) who reside in the higher realms (between suvarloka and satyaloka).	t
21	tridhatu	The three dhātus (see dhātu)	The three dhātus (see dhātu)	t
22	triguna	The three guṇas (noun); made of three guṇas (adjective) (q.v.); three times (multiplication)	The three guṇas (noun); made of three guṇas (adjective) (q.v.); three times (multiplication)	t
23	tripatham	The three paths; confluence of three paths	Tripatha refers to ‘three paths’. The paths are interpreted based on the context. For example, it may refer to the three paths towards mokṣa viz. karmayoga, jñānayoga and bhaktiyoga (see yoga). This meaning would be expected in contexts of discussions on mokṣa. Tripatha may also refer to the place where the three principal nāḍīs, viz. Suṣumnā, Iḍā and Piṅgalā meet, which is at the Brahmarandhra (q.v.). This meaning is expected in the context of Haṭhayoga.	t
24	trivenisangama	Prayāga; confluence of three rivers (nāḍīs)	Triveṇīsaṅgama refers to the confluence of the rivers Gaṅgā and Yamunā with Sarasvatī (who is not visible) in the town of Prayāga on the Gangetic plain (modern Allahabad or Prayagraj). It is metaphorically used to refer to the confluence of three rivers or three nāḍīs, specifically the Suṣumnā, Iḍā and Piṅgalā in Haṭhayoga.	t
25	tureeya	The fourth state; fourth; quarter	Turīya means ‘fourth’ or ‘quarter’. It has a technical meaning in philosophy. Four states of consciousness are delineated in several texts: jāgara (waking), svapna (dreaming), suṣupti (deep sleep, without dreams) and turīya (the fourth – being the one experienced through samādhi). Turīya is that which is beyond the other three states. Since it is not experienced by ordinary people, there is no reference point to compare it to hence it is left as a fourth state that needs to be experienced in order to understand. The perception of events, the states of mind and the interaction between the external words, sense organs, mind and puruṣa in all these states is subject to discussion in several philosophical schools. Purāṇas provide simple descriptions of what the others see when a person experiences turīya: the person stays still like a log; he does not hear, see or feel anything from outside.	t
26	tushti	See saṃtoṣa	See saṃtoṣa	t
27	tvak	Skin (organ); skin (indriya)	Tvak means ‘skin’. It can refer to the visible skin as a part of the body. It can also refer to skin as the indriya through which the sensation of touch (sparśa) is perceived.	t
28	tyaga	Abandoning; quitting; relinquishing; giving away; sacrifice; renunciation	Tyāga means ‘abandoning’ or ‘giving away’. Two major contexts exist in yoga. Firstly, in karmayoga, the fruits of the actions are given away or surrendered to Īśvara. This ‘giving away’ is a tyāga (see karmayoga). Tyāga may also mean renunciation, in the context of giving up worldly affairs. In this sense, tyāga is intimately connected with vairāgya (q.v.).	t

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