Words on the Way - Muz Murray Mantra Yoga Master

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Dakshina dak-shin-nah) (dak Var: Daksina Sense: ‘The honorarium or fee (which may include cows and other goods) offered to a priest for his services.’ These days, some gurus with an eye on their coffers, will demand dakshina (‘love offerings’) as a monthly expectation. Dakshinachara (dak-shin-ah-char char-rah) Var: Sense: ‘The right-hand path of Tantra, being the tradition which emphasises the way of meditation, spiritual discipline and purity, towards union with the Absolute.’ Dak‚hi~åm¨rt⁄ dak-shin-nah-murh-tih) (dak Var: Dak‚i~åm¨rt⁄, Dakshinamurti, Dakshinamurthi A great Self-realised teacher of antiquity, believed to have been an incarnation of Lord Shiva and the primary master of true Yoga, who for the most part taught in silence. His four advanced ‘pupils’ are named as Sanaka, Sanandana, Sanatkumara and Sanatsujata. However, as these four names have the same etymology, scholars contend that they are all one and the same person, or principle (being ‘Eternally well-born’) an epithet also ascribed to the god Subramanya (Murugana). Dama (dam-mah) ( Var: Sense: Sense: ‘The practice of restraint from external activities by overcoming the desires of the sense organs.’ 218
E—WORDS on the WAY Eka (ekka) Var: Ekam Sense: ‘One, single.’ Originally used with reference to ‘the One’ (Ekam), the ‘Tat Sat’ (That Being) from whom everything came, which was later known as Brahman. All lesser gods were only aspects of the unknowable ‘One.’ Hence ekatva —‘oneness.’ Ekågratå (ekkar-grah-tar) Var: Ekagratha, ekagra Synon: Sense: ‘One-pointedness of mind’—concentration focalised on a divine image, form, idea, deity, yantra or symbol, to the exclusion of everything else, until the practitioner becomes one with the image. A practice expounded by the Rishi Patanjali in hisYoga S¨tras. Root: Quotes: Other: Bib: Refs: Eka-j⁄va va-våda (ekka-jeev-vah-vaa vaa-dah) Var: Eka-jeeva-vaada, ekajiva-vaada Synon: Sense: ‘The ‘ doctrine of the existence of one j⁄va only.’ This is the final understanding of the Self-realised being, that only ‘he’ exists as the Absolute and all other ‘beings’ are mere imaginings or projections. Just as when a dreamer awakens 254
Page 2 and 3: Words on the Way T
Page 4 and 5: “When your Advaita-nishtha is acc
Page 6 and 7: my interpolations in brackets may e
Page 8 and 9: preceding explanations. Some of the
Page 10 and 11: A — WORDS on the WAY Å Var: å,
Page 12 and 13: Sense: ‘Instinctive ‘ clinging
Page 14 and 15: B — WORDS on the WAY Båbå bar-b
Page 16 and 17: eligious paraphernalia. Baikhari ja
Page 18 and 19: it, at the next segment of the spin
Page 20 and 21: D — WORDS on the WAY Da (dah) Sen
Page 24 and 25: from a dream in which he experience
Page 26 and 27: the Apsaras (celestial nymphs and d
Page 28 and 29: (automatically). This is ajapa Gaya
Page 30 and 31: Idandra—see Indra Indra (in-drah)
Page 32 and 33: the state of deep sleep (su su‚hu
Page 34 and 35: K—WORDS on the WAY Kaivalya (kai-
Page 36 and 37: the emanation and dissolution of th
Page 38 and 39: Beside the goddess, two elephants a
Page 40 and 41: Var: Sense: ‘Middle.’ Mådhya N
Page 42 and 43: N—WORDS on the WAY Nåda (or Nåd
Page 44 and 45: In the Tibetan Highest Tantra tradi
Page 46 and 47: ) “There are two classes of ojas:
Page 48 and 49: P—WORDS on the WAY Påda da(m) (p
Page 50 and 51: thighs and the soles pointing skywa
Page 52 and 53: consciousness, which leads one up t
Page 54 and 55: Sadashiva. *Para-shakti is the kine
Page 56 and 57: senses; and 4) a desire for liberat
Page 58 and 59: T—WORDS on the WAY Tadvana (tad-v
Page 60 and 61: U—WORDS on the WAY Ucchatan ooch-
Page 62 and 63: V—WORDS on the WAY The letter ‘
Page 64 and 65: Y—WORDS on the WAY Yagña (yag-ny
Page 66: Bib: Refs: 1 Kena Upanishad—Comme

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