reality of the Self (atman), its eternal
and indestructible nature, and the diffi-
culties in truly knowing it. The Self is
portrayed as the ultimate truth, and to
know it is to know the only thing that
really matters.
Nadi
(“tube”) In general, the word nadimay
be applied to any pipe or tube,
whether in plumbing or the human
circulatory system. A nadi has a more
specialized meaning with regard to
the Hindu conception of the subtle
body. The subtle body is an alternate
physiological system, existing on a
different plane than gross matter, but
corresponding to the material body. It
consists of six psychic centers
(chakras), visualized as multipetaled
lotus flowers running roughly along
the spine, connected by three vertical
channels known as nadis. Of these,
the ida nadi is on the left side, the
pingala nadion the right, and the
sushumnain the center.
Naga
(“naked”) The general term for any fight-
ing or militant ascetic. Ascetic orders
traditionally chartered companies of
fighting ascetics to protect the members
and their resources. The Naga orders of
the Dashanami Sanyasiswere devotees
(bhakta) of the god Shiva, whereas the
Bairagiorders were devotees of the god
Vishnu. In northern India during the
eighteenth century these Naga ascetics
developed into dynamic military and
mercantile powerhouses. In several
instances, Naga ascetics managed to
carve out petty kingdoms of their own.
In many other instances, they had sig-
nificant influence in the northern
Indian economy and politics, whether in
their own right or as mercenary soldiers
in the service of a reigning monarch.
Their name was a literal description of
their practices, since many of these
ascetics would go into battle bearing
only their weapons. Their ash-smeared
bodies and flying matted hair presented
a fearsome sight. As Indian social and
political circumstances have changed,
their military importance has faded.
However, these organizations (akhara)
of Naga ascetics still exist, although they
are most important now in determining
the order for bathing (snana) at the
Kumbha Mela. The accounts of the
ascetics themselves are full of tales of
strife along sectarian lines (Shaivasver-
sus Vaishnavas); a good indication that
the Shaivas gained superiority is that
they have priority in the bathing at the
Kumbha Melas. For further information
see Jadunath Sarkar, A History of the
Dasanami Naga Sanyasis, 1958; David
Lorenzen, “Warrior Ascetics in Indian
History,” in Journal of the American
Oriental Society,Vol. 98, No. 1, 1978;
and James G. Lochtefeld, “The Vishva
Hindu Parishad and the Roots of
Hindu Militancy,” in Journal of the
American Academy of Religion,Vol. LXII,
No. 2, 1994.Naga
(2) In Hindu mythology, the Nagas are a
class of minor divinities who have the
form of serpents. Their king is Vasuki. In
popular Hinduism, Nagas are often con-
sidered to be the gods of a specific place.
Often associated with fertility and
fecundity, Nagas are usually believed to
live in springs, ponds, and other small
bodies of water. In Buddhist and Jain
iconography the Nagas often play the
role of minor protective deities. It is
common to see a seated figure shad-
owed by an “umbrella” of Nagas.
Although this is unusual in Hindu
iconography, there may be remnants
of this in the iconography of the god
Shiva, who is often depicted wearing
snakes for both his ornaments and his
sacred thread.Nagara
One of the three developed styles in
medieval Hindu temple architecture,
along with the Dravidaand the Veshara.Nadi