Pātāla is the Sanskrit name for “nether world”, one of the dwelling places of Snakes (Sarpas) and Nagas.

In Mahayana Buddhism, Pātāla refers to the —lowest of the seven lower planetary systems. In Pali language, the term came to refer to an abyss or an underground cave.

ពាក្យកាព្យ peakab indicates the homophony in កំណាព្យ kamnap, poetic style. Khmer poetics (and language) often recourse to homonymy, words that have different meanings but are pronounced the same way. 

Traditional Khmer versification follows the stanza form called វគ្គនៃកំណាព្យ wek nei kamnap, from វគ្គ wek "session", "group of syllables". For melodious music, the Khmer has an all-together word, ពិរោះ piroah. 

Pradakshina refers to the rite of circumambulation - ritual salutation - of the linga in Shivaism, of the fire in the Vedas, of idols or temples.

As the Sanskrit term clearly states, the ambulation has to be done while always keeping the object of devotion to one's right side, thus proceeding clockwise, from left to right - from south to north. 

Pralaya is the “disappearance of the world” in Shaivism, the end of a kalpa (cycle), and a momentary loss of consciousness (fainting) in the Natyashastra. 

In Avatars: Forms of Vishnu (2026) pralaya is defined as "the periodic dissolution or suspension of the universe at the end of a cosmic cycle; during pralaya, all creation is withdrawn into Vishnu, where it remains in a latent state until the next creation."

The term came to be a synonym of "death" or "devastation". 

A tall tower-like spire, usually richly carved, common shrine element of Hindu and Buddhist architecture in the Khmer Empire (802–1431). Later adapted by Buddhist builders in Thailand, especially during the Ayutthaya Kingdom (1350–1767) and Rattanakosin Kingdom (1782–1932). In Thailand, only related with most important Buddhist temples.

Khmer for 'Lord Narayana': Vishnu.

Ravananugraha-murti ("form [of Shiva] showing grace to Ravana") is a benevolent aspect of Shiva, depicted seated on his abode Mount Kailash with his consort Parvati [or Uma], while the rakshasa-king (demon-king) Ravana of Lanka attempts to uproot it. According to Hindu scriptures, Ravana once tried to lift Mount Kailash, but Shiva pushed the mountain into place and trapped Ravana beneath it. For a thousand years, the imprisoned Ravana sang hymns in praise of Shiva, who finally blessed him and granted him an invincible sword and a powerful linga to worship.

The theme is found as early as the Gupta-Pallava era in India (300–600 CE), and was popular among artists of Ancient Southeast Asia, in particular on a lintel and pediment at Banteay Srei, Cambodia.

In Sanskrit (Indic cultures), a rishi is a sage, a human or divine ascetic versed in the Vedas (scriptures). 

In Southeast Asian Buddhist tradition, the term is often referring to pious, learned people who renounce the world, anchorites or hermits living in the forest. 

Sahasraliṅga (सहस्रलिङ्ग) is a multiple man-made linga formation of anamorphic or anthropomorphic statues (at times on top of a yoni), or of images carved in natural rock wall and bed, usually for the purification and consecration of water. 

Sahasralingas are associated with Saivism but can include representations of Brahma and Vishnu.

The Kbal Spean ក្បាលស្ពាន Thousand-Linga លិង្គ១០០០ site on the Siem Reap River, Cambodia, is a typical example of 'passive consecration' of running water. 

At Prambanan temple (Java, Indonesia), collected rainfall goes underground through bulbous forms (lingas) as a "holy water machine", to use the phrase coined by Jeffrey Sundberg in 2022, around cellas hosting giant (3 meters high) monolithic images of Shiva, Brahma and Vishnu, all mounted on 1-meter high yonis. 

In the Purana, Sahasralinga is the name of an ancient lake constructed by king Siddharāja Jaysiṃha from Anahillapur Patan (Gujarat). Sahasralinga or Sahastralinga is also a pilgrimage place on the Shalmala River near the town of Sirsi, Uttara Kannada (Karnataka state), India. 

Śaivāgama represents the wisdom coming down from god Śiva [Shiva], received by Pārvatī and accepted by Viṣṇu [Vishnu], and comprised in the āgamas, the canonical texts of Śaivism. 

For the Śiddhānta school of Śaivism, widespread in South India, notably in Tamil Nadu, the āgama texts constitute the philosophical base of religious practices. 

It is believed that Shiva's wisdom was traditionally transmitted from Shiva to Devi (often Parvati as shakti), from Devi to Nandhi, from Nandhi to Brahma, from Brahma to Rishi and from Rishi to humankind.

Each of the 28 Saiva Agamas is divided into four pāda [paths] - Vidyāpāda, Yogapāda, Kriyāpāda and Caryāpāda. They also contain manuals on temple building and worship organization still applied in modern times. The triṃśat (त्रिंशत्) are the “experts on the Śaivāgamas)”.

satrā, satra: in middle and modern Khmer, scripture, rule, treatises; palm leaf manuscripts. 

Satsang or satsamga refers to a "congregation", a holy gathering, and by extension an "association with the good [the pure]".

Taking part in a conversation or a meditation led by a revered 'guru' is to be involved in satsang. 

Śakti (शक्ति) is the "active" aspect of a Hindu deity, the "energy" emanating from it. In the case of Shiva [Śiva], his shakti is feminine, often personified as the goddess Devi, and has three aspects: creative energy (Shakti), peaceful, harmonious space (Pārvatī), destructive as time caan be (Kālī).

Śakti is the all-important goddess of Tantra, in charge of the creation, expansion and destruction of the universe. Puruṣa comes second, yet Śakti cannot accomplish the work of creation of the universe without Puruṣa. 

Peak, top, summit. [Indian arch.]: the vertex, apex of a tower. | unrel. shikara: a light, flat-bottomed boat. In Kashmir, a houseboat.

Similigravure (or similigraphie) [Halftone engraving or printing, or just halftone] is a printing technique allowing the reproduction of a monochrome document made of halftones transcribed into halftone dot values, with value gradation ranging from white to black ['demi-teinte'].

Licensed by French printer Charles-Guillaume Petit in 1878, the technique was developed by Georg Meisenbach and perfected from 1890s by the Levy Brothers in the US.  

Smita (स्मित) in Sanskrit refers to 

• the “slight smile” of an actor/actress in Natyashastra (theater and dance treatise)
• the act of "blooming" in Ayurveda (science of life).
• the smile of Lord Buddha in Mahayana tradition. Even when asked by the venerable Ananda about the meaning of this smiling, the Buddha didn't reply explicitely.
• In Nagarjuna's commentary of the Prajnaparamita treaty, it is said that the Buddha '[knowingly] smiled (or laughed) with the whole body when he peacefully emerged from Samādhi (समाधि, "completion" "self-absorption" in yoga philosophy).

[In Khmer, ស្មារតី smartei, refers to "the course of the mind".]

A Buddhist mound-like or hemispherical structure containing relics, originally from the Buddha or from Buddhist monks or nuns, in modern times the remains of distinguished departed people, where one can come to meditate. 

Thought to be derived from the ancient ritual of building tumuli, the stupa was designed to allow circumambulation [pradakhshina] around the structure, as seen until these days at Shewanagon Pagoda (Myanmar), the Abayagiri Dageba (Sri Lanka) or Borobodur Temple (Indonesia).

In Cambodia, royal stupas in pagodas (Oudong, Wat Ounalom, Wat Phnom...) and at the Royal Palace (Kantha Boppha chedi, King Suramarit...) have a distinctive style, different from Thai cedyis. In Khmer, the word originally meant "sign" [of a sacred place], and went to refer only to a structure containing relics.

Suparna in Sanskrit refers to a supernatural bird, another name for Garuda, the mount of Vishnu. The term is often used in Tantric Buddhism. 

Suvarṇabhūmi is an Eastern "golden kingdom" often mentioned in ancient Indian literary sources such as the Ramayana and Milinda Panha, as well in Buddhist sacred texts, Mahavamsa and Jataka tales.

While modern scholars such as Ian Glover insisted that it was an "idealised place", a mythical region akin to the Atlantis or the "Land of Milk and Honey" in Western traditions, the place was an actual destination for Indian traders sailing to the East. Several places in modern Thailand, Myanmar and Cambodia, and also Sri Lanka, Sumatra and Borneo, have been speculated to be the genuine location of Suvarnabhumi.

In 2017, Dr. Vong Sotheara from the Royal University of Phnom Penh discovered in Kompong Speu province, Baset district, a stone inscription dating back from 633 CE, written in Sanskrit and Nagari characters, which he translated as: “The great King Isanavarman is full of glory and bravery. He is the King of Kings, who rules over Suvarnabhumi until the sea, which is the border, while the kings in the neighbouring states honour his order to their heads.” The stela is now at the National Museum of Cambodia.

Earlier, researcher George Coedès had suggested that Suvarnabhumi could have been, in its Chinese pronunciation, the root of the word 'Funan', the ancient kingdom in Southern Cambodia.

Talaing is one of the Burmese names referring to the Mon people, and used during the British colonial era along with Peguan, from Pegu, the ancient capital of Lower Myanmar. 

While the word has been found in local inscriptions dating back to the reign of King Anawrata (1044-1077 CE), its etymology remains unclear, one hypothesis being it was linked to the Telinga-Kalinga-Karnatak region of southeast India - cf. Sanskrit तैलङ्गः tailaṅgaḥ "inhabitants of Tailanga [Telinga]". 

British colonial historians commonly used the words 'Talaing' or 'Peguan' to refer to the Mon people of Burma. For instance, Deputy Commissionner of Burma C.J.F.S. Forbes wrote in 1882: "Burmans are of the Mongolian race, of which the Talaings, Shans, Siamese, and Chinese form also a part. Both their bodily characteristics and their language when compared prove the utter want of connection between the Burman and Rajput races." However, Mon communities have rejected the term for a long time, and it is now considered as pejorative. 

Studying Chinese sources from the beginning of the 17th century, Paul Pelliot has proposed that the the To-leng (Tailang) formed a tribe from the 大古喇 "Grand Kou-la [polity], also called 擺古 Pai-kou (Pegu)", were also called 'kola", and joined forces with the Siamese against the Burmese in 1610. According to him, they were dwelling "in the Irawaddy estuary, or perhaps near Martaban" [ancient name of Mottama bm မုတ္တမမြို့, mon Muttama မုဟ်တၟံ, a town in the Thaton District of Mon State, on the west bank of the Thanlwin River (Salween), an important trading center and the capital city of the Martaban Kingdom (later Hanthawaddy Kingdom) from 1287 to 1364.