Suryapraksha
(“effulgence of the sun”) Name given to
the banner that is the symbolic emblem
of the Mahanirvani Akhara, a particular
group of the Naga class of the
Dashanami Sanyasis. The Nagas are
devotees (bhakta) of the god Shiva,
organized into different akharasor regi-
ments on the model of an army. Until
the beginning of the nineteenth century
the Nagas’ primary occupation was as
mercenary soldiers, although they also
had substantial trading interests; both
of these have largely disappeared in
contemporary times. All of the akharas
have particular features that signify
their organizational identity, and this
particular banner—one with strong
connections to a martial identity—is
one such feature.
Suryavarman II
(r. 1112–1153) Ruler of the Khmer peo-
ple in Cambodia, whose reign saw the
construction of the massive temple
complex at Angkor Wat. Although
Suryavarman and his people were
native Cambodians, the temples at
Angkor Wat were dedicated to Hindu
deities, showing the vast influence of
contemporary Indian culture.
Sushruta
(4th c.) Physician and writer who is tra-
ditionally regarded as the author of the
Sushruta Samhita. Along with the
slightly earlier Charaka Samhita, the
Sushruta Samhitais one of the two
major sources for ayurveda, an Indian
medical tradition.
Sushruta Samhita
Along with the slightly earlier Charaka
Samhita, one of the two major sources
for the Indian medical tradition known
as ayurveda. Underlying ayurveda is the
theory of the three bodily humors—vata
(wind), pitta(bile), and kapha(phlegm).
Each is composed of different elements,
and although everyone has all three
humors, their varying proportions are
used to explain differing body types,
metabolic dispositions, and personali-
ties. The cause of disease is an imbal-
ance of these humors—whether
caused by environmental sources or
personal habits—whereas the state of
this equilibrium is the state of health.
The Sushruta Samhitahas been edited
and translated into various languages,
and served as a source for secondary
studies, such as Debiprasad Chatto-
padhyaya, Science and Society in Ancient
India, 1977.Sushumna
One of the vertical channels (nadi) in
the traditional conceptions of the subtle
body. The subtle body is an alternate
physiological system believed to exist on
a different plane than gross matter but
with certain correspondences to the
material body. It is visualized as a set of
six psychic centers (chakras) running
roughly along the course of the spine,
connected by three parallel vertical
channels. Above and below these cen-
ters are the bodily abodes of the two
divine principles, Shiva(awareness) and
Shakti(power)—the latter as the latent
spiritual energy known as kundalini—
conceived in the form of a coiled ser-
pent. In the types of yogathat focus on
the subtle body, the ultimate aim is to
awaken the kundalini, and move it up
through the chakras to the abode of
Shiva. The union of Shiva and Shakti in
the aspirant’s body mirrors the action
of these divine forces in the macro-
cosm, and with this union the aspirant
gains bliss and final liberation of the
soul (moksha).
The sushumna is the middle of the
three vertical channels in the subtle
body—the side channels are the ida
nadiand the pingala nadi—and it is by
far the most important of the three. The
sushumna provides the pathway for the
rising kundalini as it awakens and
straightens during the aspirant’s spiritu-
al exercises, piercing through the
chakras on its way. In most people theSushumna