Glossary
to
The Voice of the Silence
N
From the root nad: to resound, to thunder, to roar. A sound (Sk.: Śabda) with a mighty resonance. As a mystical sound, the Nāda-bindu (Sk.) refers to the great original vibration, the primordial sound having unfolded the universe: Nādabrahman (Brahman, expressed as Nāda) refers to the “divine resonance” of the sound of AUṀ which can be heard by the mystic. See: Theos. I, p.131-2, on Nādabrahman and Nādaśriṣṭi (“the whole resonant system supposed to be innermostly pervading the universe”).
Serpent or Dragon (China, Tibet). Tutelary divinities, guardians of the regions of the world; especially of certain watery places (lakes, oceans) where they are supposed to keep the secret teachings of Wisdom. Actually, the great Nāgas are the Wise Adepts protecting and enlightening humanity.
Nāgārjuna (Sk.) B. [I 2; Preface]
One of the great figures in the philosophy of Buddhism, founder of the Mādhyamika-School. His name, connecting Nāga (dragon) with Arjuna (a species of tree), reminds of the fact that he was said to be born under a tree and taught by the Nāgas in their water-palace. Nāgārjuna, the “Dragon-Tree” (Ch.: Lung Shu) born in Andhra Pradesh (South-East India), is counted as the 14th Patriarch of Buddhism (2nd or 3rd century CE.). See also Prāsaṅgika. In reality, according to T.G., he was born in 223 BCE.
Naljor [rNal’byor] (Tib) B. [III 1]
[H.P.B. writes ‘Narjol’ – Ed.] The realization (jor) of the peaceful state (nal) of contemplation. The word corresponds to yoga (Sk). The Naljorpa (female: Naljorma) is he who yields to yoga, a yogin or yogī (female: yoginī). Schlagintweit (B.T., p. 88) wrongly uses the word Naljor for Naljorpa translating it as saint or devotee. H.P.B. used the same word (spelling it Narjol), to indicate a holy Adept.
Nirmāṇakāya (Sk.) B. [II 34, III 20, 28, 34]
Body (Kāya) of “transformation” (Nirmāṇa), from the root Nirma: to build, to form, to produce, to create. With this term, the exoteric traditions indicate the terrestrial body or “body of apparition” used by the Buddhas in order to come among men with the intention to guide them to liberation. In the Tibetan language the word Tulpa (sPrul-pa) refers to a more or less illusory appearance (like a ghost) or to an (apparently real) manifestation, setting a magical power to work; a Tulku (sPrul-sku) is the visible emanation (or Nirmāṇakāya) of a great saint or a divinity, who may periodically incarnate for the welfare of all beings – a kind of Avatāra. In Theosophy, the word Nirmāṇakāya refers to 1) a very lofty state, that of an adept, who has become liberated from the illusions of the world, yet, being moved by compassion, remains on the invisible planes in connection with the world and contributes to the “Guardian Wall” that protects humanity, and 2) to the permanent astral “body” (Kāya), being very pure and ethereal, which he has preserved in order to fulfill his mission.
Nirvāṇa (Sk.) H., B. [II 22, 27, 38, III 6, 34]
Extinguishing (of a flame blown out by the wind, etc.). It is the state of complete Awakening or of a transcendental consciousness obtained through the fusion of the individual being with his eternal root (Brahman, Ālaya, etc.). This sublime state of bliss is the fruit obtained by the Arhat, yet finally refused by the Bodhisattva. He who definitely plunges himself entirely in it severs every connection with the world of the living. The Nirvāṇin (Sk.) is he who has reached Nirvāṇa.
The sun.
Nyingmapa [rNyingma-pa] (Tib) B.
A member of the non-reformed sect of the “Ancients,” created in the 8th century CE by Padmasambhava, the founder of the first Buddhist monastery in Samye.
