Purusha is a complex concept whose meaning evolved in Vedic and Upanishadic times. Depending on source and historical timeline, it means the cosmic being or self, consciousness, and universal principle.
Samkhya is a dualistic āstika school of Indian philosophy, regarding reality c.q. human experience as being constituted by two independent ultimate principles, puruṣa ; and prakṛti,.
Parashiva is the highest aspect of Shiva in Shaiva Siddhanta and in Kashmir Shaivism. Below him are the primordial Shiva with the Parashakti and Sadashiva with seven Shaktis.
Kashmir Shaivism, or Trika Shaivism, is a nondualist tradition of Shaiva-Shakta Tantra which originated sometime after 850 CE. Since this tradition originated in Kashmir it is often called "Kashmiri Shaivism". It later went on to become a pan-Indian movement termed "Trika" by its great exegete, Abhinavagupta, and particularly flourished in Orissa and Maharashtra. Defining features of the Trika tradition are its idealistic and monistic Pratyabhijna ("Recognition") philosophical system, propounded by Utpaladeva and Abhinavagupta, and the centrality of the three goddesses Parā, Parāparā, and Aparā.
According to various Indian schools of philosophy, tattvas are the elements or aspects of reality that constitute human experience. In some traditions, they are conceived as an aspect of deity. Although the number of tattvas varies depending on the philosophical school, together they are thought to form the basis of all our experience. The Samkhya philosophy uses a system of 25 tattvas, while Shaivism recognises 36 tattvas. In Buddhism, the equivalent is the list of dhammas which constitute reality, as in Nama-rupa.
The pañcānana, also called the pañcabrahma, are the five faces of Shiva corresponding to his five activities : creation, preservation, destruction, concealing grace, and revealing grace. The names, qualities, and attributes of these five aspects of Shiva are described in the Śaiva agamas and puranas.
Svātantrya is the Kashmiri Shaivite concept of divine sovereignty. Svātantrya is described as an energy that emanates from the Supreme (Paramaśiva), a wave of motion inside consciousness (spanda) that acts as the fundament of the world, or in another view, the original word. It does not use any external instrument as it itself is the first stage of creation.
Ahaṅkāra (अहंकार) is a Sanskrit term that is related to the ego and egoism - that is, the identification with or attachment to one's ego. The term "Ahaṅkāra" comes from an approximately 3,000-year-old Vedic philosophy, where Ahaṅ is the "I" and kāra is "any created thing" or "to do". The term was later incorporated into Hindu philosophy, particularly Saṃkhyā philosophy.
The Shuddhashuddha tattvas or "Pure-Impure" tatwas, in Shaivite and Shakta Tantric metaphysics, refer to the seven of the 36 tattvas from maya to purusha. It is also one of the five main divisions (kala) or stages of Involution of the supreme consciousness, in Kashmir Shaivite cosmology.
The Samkhyakarika is the earliest surviving text of the Samkhya school of Indian philosophy. The text's original composition date is unknown, but its terminus ad quem date has been established through its Chinese translation that became available by 569 CE. It is attributed to Ishvara Krishna.
The Samkhya Pravachana Sutra is a collection of major Sanskrit texts of the Samkhya school of Hindu philosophy. It includes the ancient Samkhya Sutra of Kapila, Samkhya karika of Ishvarakrishna, Samkhya Sutra Vritti of Aniruddha, the Bhasya (commentary) of Vijnana Bhikshu, the Vrittisara of Vedantin Mahadeva, Tattva Samasa and commentary of Narendra, and works of Gaudapada, Vachaspati Mishra, and Panchashikha.
In Kaśmir Śaivism the world is described as being composed of four spheres that contain a series of phenomenal elements (tattva). The four aṇḍa are described to appear by the means of the internal abundance of Śiva's divine powers. Outside the four aṇḍa is Śiva tattva which is the substrate and essential nature of all the other tattvas.
Pratyabhijñā is an idealistic, monistic, and theistic school of philosophy in Kashmir Shaivism which originated in the ninth century CE. The term Trika was used by Abhinavagupta to represent the whole of Kashmir Shaivism, or to designate the Pratyabhijñā system.
Avyakta, meaning "not manifest", "unmanifest" etc., is the word ordinarily used to denote Prakrti on account of subtleness of its nature and is also used to denote Brahman, which is the subtlest of all and who by virtue of that subtlety is the ultimate support (asraya) of Prakrti. Avyakta as a category along with Mahat and Purusa plays an important role in the later Samkhya philosophy even though the Bhagavad Gita III.42 retaining the psychological categories altogether drops out the Mahat and the Avyakta (Unmanifest), the two objective categories.
According to Sarira Traya, the Doctrine of the Three bodies in Hinduism, the human being is composed of three shariras or "bodies" emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five koshas (sheaths), which cover the atman. The Three Bodies Doctrine is an essential doctrine in Indian philosophy and religion, especially Yoga, Advaita Vedanta, Tantra & Shaivism.
Pariṇāmavāda, known in English as Transformation theory, is that which pre-supposes the cause to be continually transforming itself into its effects, and it has three variations – the Satkarya-vada of the Samkhyas, the Prakrti Parinama-vada of the Saiva Siddhanta and the Brahma-Parinama-vada of the Vishishtadvaita Vedanta School of Thought.
Tanmatra is a noun which means – rudimentary or subtle element, merely that, mere essence, potential or only a trifle. There are five sense perceptions – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs. The tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses. The senses play their part by coming into contact with the objects and carry impressions of them to the manas which receives and arranges them into a precept.
Vidya figures prominently in all texts pertaining to Indian philosophy – mean science, learning, knowledge and scholarship; most importantly, it refers to valid knowledge, which cannot be contradicted, and true knowledge, which is the intuitively-gained knowledge of the self. Vidya is not mere intellectual knowledge, for the Vedas demand understanding.
The Sariraka Upanishad is one of the minor Upanishads and is listed at 62 in the modern era anthology of 108 Upanishads. Composed in Sanskrit, it is one of the 32 Upanishads that belongs to the Krishna Yajurveda, and is classified as one of the Samanya (general), and is one of several dedicated mystical physiology Upanishads.
Dualism in Indian philosophy refers to the belief held by certain schools of Indian philosophy that reality is fundamentally composed of two parts. This mainly takes the form of either mind-matter dualism in Buddhist philosophy or awareness-'nature' dualism in the Samkhya and Yoga schools of Hindu philosophy. These can be contrasted with mind-body dualism in Western philosophy of mind, but also have similarities with it.
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