Vaisnava Glossary PDF

Glossary
A as craya.
bhsaa shadow; reflection; an cchdita-cetanaa jva whose con-
indication; a semblance, as in nmbhsa, sciousness is covered by intense kma, like
bhaktbhsa etc. the embryo covered by the womb; a
abhidheyaa means for attainment; completely covered consciousness like
jñna, karma and bhakti are three means that of creepers, stones and trees. (3.38)
to attain a goal (S.B. 11.20.6); for attaining acintyainconceivable (2.25); that which
the ultimate goal in terms of bhakti, it can be understood only with the help of
refers to the ninefold practices of sdhana- the transcendental authority of the
bhakti. (2.24) disciplic succession and stra.
abhidheya-vigrahathe presiding Deity acintya-bheda-abheda-tattvacate-
of the process of abhidheya is Rdh- gorical knowledge of the Supreme Person
Govinda-deva. who is inconceivably abheda (non-different
abhimnapride; a self-conception of from) and bheda (different from) His
ones siddha-svarpa, true identity. potencies.
bhrathe cowherd community; Ka acintya-aktithe Lords inconceivable
is sometimes known as bhra-dulal, the potency.
darling of the cowherds; in his song ®ri a-cit-aktithe non-conscious energy
Vndvana-mahim, Ka-dsa kavirja composed of the five gross material
Gosvm describes Paura-ms, who is elements. (7.4)
yogmy personified, as bhra-ngar (the Acyutainfallible; a primary name for
leader of the cow-herds). It also refers to ®r Ka; one who is never deviated, or
those who concealed themselves from shaken.
Paraurma in the Caucasion Hills. adbhuta-rasathe rasa of wonder, one
abhysathe regular practice of yoga in of the seven secondary rasas; the
accordance with the instructions of sad- expansion of the heart upon witnessing
guru. (6.35...); exercise or repetition; one extraordinary objects; is also called
of the six types of ligas, or indications vismaya (astonishment). (B.R.S.4.2.1)
for determining the meaning of the Vedas; (11.14)
abhysa-yogaconstant practice to adhadownward. (4.18)
withdraw the mind from external affairs adharmairreligion; the failure to carry
and sense objects, and concentrate on ®r out dharmic duties prescribed in stra.
Ka; the practice of frequent and adharmicimpious; one who is op-
repeated meditation on the abstract spirit. posed to the principles of dharma or who
(12.9...) hinders ones devotional service to ®r
abhyasyakaan envious person; one Ka.
who ascribes the good qualities of sdhus adhibhautika-kleasufferings caused
to be faults. by other living beings (bhtas). (2.56)
acalanon-moving, a mountain; the adhibhtaall gross phenomena;
mind of the sthita-dhra munia sage temporary, perishable and inert objects,
whose mind is fixed. (2.24) such as pots or cloth which change at
cryaone who accepts the confiden- every moment. (8.4)
tial meanings of stra and engages others adhidaivika-kleamiseries caused by
accordingly in sad-cra, person-ally the devas (gods), such as disturbances in
followng that cra himself, is described the weather. (2.56)
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2 Glossary Glossary 3
adhikraeligibility or authority by the sun in the twelve months of the year. (16.18) sundara, the embodiment and central
temperament and by the blessings of They include Vmanadeva, the sun-god ahisnon-violence; a secondary focus of the twelve kinds of rasa.
superiors to perform a particular type of (Srya-deva) and Indra. dharmic activity, that automatically akiñcanaone without material poss-
sev. Sev-adhikra diye koro nija dsO ada-prvamthe vir-rpa which follows bhakti. essions, Ka and Ka-sev being
Tulas, giving me the adhikra for sev, Arjuna had never seen before. (11.45) ahis parama-dharmaNon-violence ones sole possession.
make me your own ds. advaita-vdanon-dualism; imper- is the supreme religious activity. An akiñcan bhaktibhakti free from all
adhiyajñathe in-dwelling Antarym, sonalism; propounded by ®r ®akara ancient adage, also cited by Buddhists. attachment. (see keval bhakti).
or Supersoul situated in the bodies of all, crya. Aila dynastydynasty in which Jhnu, aktsna-vita person of incomplete
giving inspiration to perform yajña and advaya-jñnaknowledge of the non- the son of Hotra, attained his status as a knowledge.
awarding the results of karma. dual nature of the Absolute Reality. brhmaa. akarathe infallible; imperishable,
Adhokajathe Lord who is beyond the advaya-jñna para-tattva®r ®r Airvataname of Indradevas ele- immutable Supreme Lord. (3.15)
cognition and perception of the material Rdh-Ramaa, the highest reality phant; the dig-gaja or the elephant which akara-brahmaimperishable brahma.
senses. beyond mundane non-duality. protects the eastern direction. akara-tattvacategorical knowledge
adhyasafalse identification due to advitya-purua®ri Ka who is one ai aktidivine controlling potency; of the indestructible and untransformable
ignorance. without a second and to whom no one is ai is derived from the word, a, the Absolute Truth; also called parabrahma;
adhytma-tattvacategorical know- comparable. Supreme Lord, master or controller. the two-fold purua, brahma and
ledge of the nature of the jva who, in his Advitya-Sra Dpika book written aivaryaopulence (11.3); derived from Paramtm. (14.18)
pure state, is unaffected by inert matter by ®rla Gopla Bhaa Gosvm the word vara; In regard to bhakti, this akayaundecaying; unlimited. (5.21)
and spontaneously attracted to the nma, (1500AD), who was one of the renowned refers to devotion which is inspired by akualamunpleasant, (like a morning
rpa, gua and ll of ®r Ka. Six Gosvms of Vndvana. the opulence and majesty of the Lord, bath in the winter). (18.10)
adhytma-vidyspiritual science; advitya-svarpathe original form of rather than His mdhurya (sweetness). It alaukikanon-worldly, transcendental;
transcendental knowledge. (10.32) Ka who is one without a second. especially applies to His feature as antonym for laukika (worldly).
adhytma-yogathe process of self- Agnithe deva of fire, son of Brahm; his Nryaa. This type of devotion restricts aloluptvamthe absence of excessive
realization which is performed by wife, Svh, is a daughter of Daka; he is the intimacy of exhange between the hankering.
contemplating the formless, unchanging, the divine personification of the fire Lord and His devotees. Amara-koa dictionaryan ancient
all-pervading qualityless feature. (This sacrifice; he is regarded as the aivarya-may-llpastimes that dis- authoritative Sanskrit thesaurus, com-
process does not guarantee the attain- mouthpiece of the devas and messenger play the opulent aspect of ®r Ka. piled by ®r Amarasiha, a Buddhist in
ment of the ultimate destination). (12.5) between the devas and mankind. ajathe jvtm who is without birth, the line of ®kyasiha Buddha, also
adhytmika-kleamiseries caused by agnihotraa special yajña or sacrifice. (2.20); ®r Ka whose birth is transcen- known as Gautama Buddha and Siddh-
the mind and body. (2.56) One who performs this sacrifice keeps a dental. (4.6) rtha. It saliently indicates the difference
adhytmika-yogayoga related to sacred fire perpetually burning. (6.1) ajñaignorant, foolish. between Lord Buddha, the twenty-fourth
brahma-realization. (12.1) Agniveathe name of a sage in the ajñ-cakrathe point between the of the ll-avatras of ®r Ka, and
di-devathe original God of all gods, palace of Yudhihira, also known as eyebrows where the yog concentrates ®kyasiha Buddha, the founder of
®r Ka. (4.11) Jatkara who began the famous brahmaa his pra. modern-day Buddhism.
di-guruthe original teacher, ®r Ka. dynasty known as agniveya-vaa; the ajñnaignorance; illusion. amvasythe dark moon.
Tene brahma hd ya di-kavaye, He who preceptor of Droa and Drupada, who akarathe first letter or vowel of the mayadisease.
imparted knowledge of brahma through were childhood friends. Sanskrit deva-ngar alphabet; the begin- amedhyaimpure; it is used to describe
the medium of the heart to the di-kavi, aha-graha-buddhihthe intelligence ning sound of Vedic literature; akarnm food in tamo-gua, (17.10); food
the original scholar, Lord Brahm. whereby one thinks oneself to be the a-kro smi. Of letters I am the letter A unofferable to r-vigraha (the Deity).
Aditwife of Prajpati Kayapa; mother Supreme. (10.33); and: a-krea ucyate visu. A- amnya-pramaevidence received
of the twelve dityas; her eldest son was aha-graha upsakaone who per- kara indicates Viu.(Padma Pura) through parapar or disciplic succession.
Indra and her youngest was Upendra or forms worship, taking himself as the akarmaaction that bears no result aaa portion or expansion of ®r
Vmanadeva, the dwarf avatra of the object of worship. He believes that the jva because the fruitive result becomes Ka.
Lord; she also took birth as Devak, the and Bhagavn are ultimately the same. burned up in the fire of perfect know- aa-avatraa partial avatra.
mother of Vsudeva Ka, and also as (upsana-worship; graha-taking; aham- ledge. (2.47) athe whole who possesses limit-
®ac-mt. myself). (9.15) akarttnon-doer; one who is unattached less aas.
dityassons of Adit and Kayapa, said ahakrafalse ego, whereby one to actions (13.30). amumnthat which emanates aus
to be twelve in number. They represent thinks, I (aham) am the doer (kra). akhila-rasmta-mrti®r ®yma- (rays), the sun.
anabhisandhyato not hold on to or bhakti). Refer to ®r-Mdhurya-kdambin those things favourable for uddha-bhakti aprkta-tattvaspiritual nature.
desire to enjoy the result of ones by ®rla Vivantha Cakravart µhkura. and reject unfavourable things. apratihthat which has no basis, like
activities. antmthat which is not soul; inert anumantthe permitter. a flower in the sky. (16.18)
anabhisvagawithout excessive matter. anurga(1) attachment in general; (2) aprrabdha-karmaunfructified action.
attachment to sons, wife home etc, (13.8- antma-tattvaknowledge of antm spiritual attachment; (3) a specific stage The action has been performed and its
12) (inert objects). in the development of prema. result, although not yet manifested, is
andhikrawithout adhikra; ineligib- anekadhmanifold. anybhila-nyadevoid of desires gradually coming to fruition.
ility. agalimb, division, part; the various other than to serve ®r ®r Rdh-Ka, apraysalack of endeavour.
andibeginningless; describes the practices of bhakti such as hearing and (nyavoid; anyaother; abhila apsara heavenly maiden.
jvtm as well as Bhagavn. chanting. desires). pta-kmaone who has already ful-
andi-baddhabound by the entangle- anirdeyaindescribable. apahata-ppanullified sin, (apahata filled his desires; a self-satisfied soul. A
ments of karma since time immemorial; aniamundesired; the misery of hell. nullified; ppasin); one of the eight description is given in ®rmad Bhg-
(andiwithout beginning, baddha (18.12) characteristics of a self-realized person avatam describing Rsevara ®yma-
bound). anvaramthe concept that the cosmic whose sinful tendencies of avidy sundara, the master of the rsa dance, as
anaghaO sinless one. An address to manifestation has no vara (controller) (nescience), are nullified. (14.26) pta-kma.
Arjuna. but has come about by accident. (16.8) apnathe outgoing breath. arcanathe worship of the Supreme
anmayamfree from agitation or annamayathe first of the five stages of aparnot transcendental; inert matter; Lord or arc within a temple. When this
disease. a persons development; seeing every- material nature. worship is conducted internally, it is
nandatranscendental bliss (see hldin thing in terms of anna (food-grains). (13.5) apardhathat which is apa (under- known as mnasi pj; is one of the nine
akti). anta-karaaantainternal; karaa mining) to rdha (bhakti); an offense; an primary agas of bhakti (navadh bhakti);
nandamayaone of the five puruas; sense; in other words, the mind. impediment to bhakti. There are 64 sev- arc means worship of an actual form of
being conscious of service to Rdh and antaraga-akti®r Kas internal apardhas, 10 nmpardhas, and 10 Godhead, not worship of a symbol or
Ka. (13.5) potency, (7.5...) (antaraginternal; dhmpardhas to avoid. idea.
ananta-rpaO You who have un- aktipotency); ®r Rdh, the embodi- apar-aktithe external potency; my- arcthe light of the sun. (8.24...)
limited forms. ment of the antaraga-akti. akti the Lords inferior illusory potency. ardharathone who requires the
ananta-vryaO You who have un- antarmukhaa jva whose mukha- (7.14) assistance of a companion to defeat an
limited prowess. inclination is to anta (internal or spiritual aparaspara-sambhtamthe idea that enemy.
ananyalit. without another; exclusive, life). there is no such thing as cause and effect. arian enemy.
one-pointed. antar-muktiliberated within; an in- (16.8) Arjuna®r Kas intimate friend and
anany bhaktiundiverted, unalloyed quisitive and faithful person (karma-yogs aparimeya-aktiimmeasurable stren- devotee to whom He spoke the Bhagavad-
bhakti; bhakti which is unmixed with any and bhaktas). gth. gt; he is the Nara portion of the
other desires; bhakti which has no Antarymthe in-dwelling Lord or apaurueyaa suprahuman creation. Nara-Nryaa sages, ®r Ka being the
motivation other than Ka. Supersoul who guides the activities of all apipsufreedom from thirst or desire Nryaa portion; an eternal libe-rated
ananya-cetundeviating conscious- living entities. (other than bhagavat-sev). soul (nitya-siddha) who always serves ®r
ness. antyathe last. aprktanon-material; transcendental; Ka out of love.
ananya-manaundeviating mind. antya-jathose of lower (or last) birth; beyond the influence of material nature; arthaacquisition of wealth. This is the
ananya-sevexclusive sev (service), outcasts. beyond mind and sensual perception; second pururtha, or goal of human life.
unmixed with other desires. au-caitanya-jvtmthe atomic, beyond the material world; situated in The desire to accumulate wealth is for the
ananya-yogabhakti unmixed with conscious jva. the Lords transcendental abode, extra- satisfaction of the senses but the means
dependence on speculative jñna, fruitive au-cid-vastuan atomic conscious ordinary, divine, pure; consisting of are more refined than those who persue
karma or the austerities of tapa-yoga for entity; jva-tattva (auatomic; cit spiritual consciousness and bliss. kma. Animals have no use for wealth.
attainment of perfection. conscious; vastuentity). aprkta-daytranscendental com- They are happy simply with satisfying
anarthaunwanted desires, activities or an-udvega-karamto not cause udvega passion. their belly and genitals. Human beings
habits which are likened to weeds (agitation) to others. aprkta-parama-tattvathe supreme; in whom the animal propensity is
hindering ones advancement in bhakti anugrahakaone who is kind and truth; who is beyond the limitations of prominent may desire wealth, but it is
anartha-nivttirefraining (nivtti) from facilitating. matter, transcendent. only for gross sensual enjoyment. Above
anarthas; the fourth stage in the nuklyasya sakalpa pratiklyasya aprkta-rasasupramundane (trans- them are persons who desire not only the
development of the bhakti-lt (creeper of varjanamdetermination to accept only cendental) mellows. satisfaction of the senses, but who also
desire respect and recognition in society. superlative qualities. (steadying the mind), dhyna Ka; one of the nine processes of bhakti
They desire wealth primarily for this asamprajñta-samdhithe samdhi of (meditation), and samdhi (trance). as taught by Prahlda Mahrja. (refer to
reason. Because they are concerned with the natural and spontaneous expression asthlathat which is not gross. S.B. 7.5.23-24)
the welfare of the body, mind, and society of the purified self. (6.25) astraa weapon. tma-prava buddhiintelligence
at large. they accept some restrictions in sanaa seat, or sitting posture for astra-astrathe science of warfare. which is inclined to realize the tm
the matter of their sensual enjoyment. meditation. auci-vrataone who has taken a vrata (soul). (2.69)
Their performance of welfare activities asagaaloof and unattached. (9.6) (vow), to perform unclean behaviour. tmrmaone who takes rma (de-
for others is as much as is favourable to (13.33) (16.10) light) in tm (the self) and is thus
fulfil of their own goal. To accomplish asatwithout substance; temporary; askmathat which is not subtle. satisfied in all circumstances.
their goal, wealth is necessary, therefore disrespect; duties performed without asuraun-godly; one who is opposed to tma-ratithe stage of divine hap-
their pururtha is known as artha. faith. (17.28) dharmic principles and averse to the piness of the self.
artha-kmaone who is desirous of asatan unchaste wife. worship of vara, the supreme Lord. tma-sambhvitaone who considers
material prosperity. asat-krahone who is disrespectful. asura bhvaman ungodly mood; himself worshipable.
arthrthone who worships Bhagavn asatyauntruthful; unreal. (16.18) hostility towards ®r Ka. (7.15) tma-svarpathe self in its con-
as the bestower of artha (desired benefits). Asita-Devalaa sage who gave instruc- suricpossessing the qualities of an stitutional position; jivera svarpa
(7.16) tion to Mahrja Yudhihira. asura. (Ch.16) nitya-ka-dsa (CC.Madya 20.108).
artha-strastra that deals with the araddadhn puruspersons who asur sampatdemonic qualities. tma-tattvathe categorical knowledge
topics of economic development. are devoid of faith. auruone not interested in sub- of the souls nature (2.31).
rttaone who approaches Bhagavn in ramafour stages of lifebrahmacr missive hearing. tma-tattva-vitone who is conversant
a mood of distress. (7.16) (student), ghastha (householder), vna- avamedha-yajñaan extremely ela- with the science of the tm (see tattva-
Aryamthe deity of pit-loka, the planet prastha (retired), and sannysa (ren- borate yajña performed by brhmaas on vit).
of departed forefathers. ounced) in which one carries out behalf of powerful kings, wherein a horse tma-vinigrahacontrol over intel-
sakta-buddhihone whose intelli- corresponding socio-religious duties in is sacrificed in the sacred fire and then ligence, mind and senses.
gence is free from mundane attach- the system known as varrama; a brought back to life. tma-yoga®r Kas own potency.
ments. hermitage, usually in the association of avatthaa type of banyan tree to which avastabhyato take shelter.
sakta-cetaone whose consiousness others, which is established to facilitate the material world is compared (15.1); a avatra®r Ka Himself or His
is merged in sakti. spiritual practices. symbol of ®r Kas opulence. (10. 26) plenary portion who descends from the
saktideep attachment, especially for rayathe receptacle of prema, Kas Avin-Kumrasphysicians of the transcendental realm into this material
the Lord and His associates; the sixth bhaktas; shelter. devats. creation for deliverance; an vea-
stage in the development of the bhakti- raya-lambanathe reservoir of atapakaone who is not a tapasv; he (empowered) jvtm (refer to 4.8 for
lt, awakened after ruci (taste for bhajana) attachment, the devotee; dependence on whose senses are out of control. different types of avatras).
matures. the shelter (of guru, stra and sdhu). atiratha warrior who can face un- avatr®r Ka, the fountainhead of
asamaan unsteady mind, aquired by raya-bhagavnGurudeva, the sup- limited opponents. all avatras.
a dualistic view of life, such as resolution reme receptacle of love for ®r ®r tmthe Supersoul, the soul, in- avea-avatraa special jva em-
and rejection, attachment and aversion, Rdh-Ka can award raya (shelter) telligence, mind, body, senses and self are powered by ®r Kas potency.
bhoga (enjoyment) and tyga (renun- at Their lotus feet to the submissive iya all known, at different times, as tm. (see avidvat-prattithe faith or perception
ciation). (disciple). jva, paramtm). of avidvat (the uneducated, fools); those
asammohaabsence of anxiety and ritadependent. tma-anubhavathe experience of the who think Kas form to be made of
delusion. adaa-vidythe eighteen types of tm or self. matter and temporary.(11.52)
asammhaundeluded by external or knowledge as mentioned in Viu tma-bhva-sthaentering the core of avidynescience; culture of material
internal distractions, the opinions of Pura (Ch.1),(11.14). someones intelligence (Paramtm). knowledge considering it to be the all-
differing philosophers or other obstacles aga-yogathe eightfold yoga tma-dharmathe natural devotional in-all. This conception is generally held
to bhakti. process, consisting of yama (control of inclination of the soul. by those in the fields of modern science,
asamorddhvaof whom there is no one mind and senses), niyama (following rules tma-nivedanaself-dedication; offer- atheistic communism and hedonism (see
equal or greater. (samaequal; rddhva and regulations of yoga practice), sana ing ones very self as exemplified by Bal my-akti).
greater). (bodily postures), prnyama (breath Mahrja and by the vraja-vadhs (gops avikrthe tm (soul) who is not
asamorddhva-tattvacategorical know- control), pratyhra (withdrawal of the of Vraja), who abandoned everything subject to transformations such as
ledge of ®r Kas unequalled and mind from sensory perception), dhra including their reputation and honour for happiness and distress.
virbhvathe appearance (spiritual sampradya in Uupi, Karataka. By or His upadea (instructions) as in ®rmad- especially hearing, chanting,
birth) of a transcendental personality. associating with Gauya bhaktas headed Bhagavad-gt. remembering and meditating on the holy
This term means: coming within the by ®r Vivantha Cakravart µhkura, he bhgavata-kpmercy of the bhgavad- name, form qualities and pastimes of ®r
range of mundane vision. The birth came to understand the supreme position bhakta. Ka.
(janma) of ®r Ka, His avatras or an of ®r Caitanya Mahprabhu. He wrote bhagavat-parikaraan eternal associate bhajana-kriytaking up the practices
vea (empowered) mukta-jva is a many valuable stras, the most prom- of ®r Ka, ®r Rmacandra, ®r of bhakti, such as hearing and chanting.
spiritual reality and thus different from inent and astonishing being Govinda- Gaurga Mahprabhu or other avatras. There are sixty-four agas of bhakti, of
the birth of mortal persons who are bhya, which he wrote under the direct bhagavat-premalove for the all- which the first four are to take shelter of
bound by their activities. guidance of ®r Govindadeva Himself. opulent Personality of Godhead. the lotus feet of ®r Guru, to receive dk
avyabhicraunfailing; refers to keval- This became the Gauya Vaiava bhgavata-prema-sevservice rend- and ik, to serve ones guru with great
bhakti. commentary on Vednta-Stra and thus ered with love to a bhagavad-bhakta. affection and to follow the path of the
avyabhicri bhaktibhakti which is protected the Gauyas right to wor-ship bhgavata-prtilove for or love felt by sdhus. Without adopting these prac-tices,
unfailing. ®r ®r Rdh-Govinda. He is therefore a bhagavad-bhakta. there is no question of making any
avyaktaunmanifest; beyond the per- named Gauya-Vedntcrya. bhgavata-smtiremembrance of the advancement in bhajana. This is the
ception of the senses. balian offering. qualities etc. of bhagavad-bhaktas. second stage of development of the
avyakta-bhvameditation on the bhagaopulence. bhagavat-tattvacategorical know- creeper of bhakti which occurs by the
unmanifest or impersonal brahma-jyoti. Bhagavnthe Supreme Lord, who is ledge of Bhagavn realization; the influence of sdhu-saga.
avyakta-svarpathe unmanifest form complete to an unlimited degree, in six principles taught by ®r Bhagavn. bhajanyathe worthy object of wor-
of the Absolute Truth; the brahma-jyoti. opulences: beauty, wealth, strength, fame, bhgavataa name for the bhgavad- ship.
avyavasytmik buddhibuddhi (intel- knowledge, and renunciation, (vna bhakta or ®rmad-Bhgavatam. bhakyathat which is worthy to be
ligence) which is not vyavasya-tmik possessor; (of) bhagaopu-lence). bhgavatmtamthe amta or nec- eaten.
(fixed); many branched intelligence. bhagavad-rdhanaworship of ®r tarean essence of ®rmad-Bhgavatam; bhaktaone devoted in bhakti-yoga; one
avyayaimperishable. Bhagavn. written by ®rla Santana Gosvm. engaged in practicing worship of his
ayaainfamy. bhagavad-arpita-kmya-karma sakma- bhgavata-sevservice to the bhagavad- worshipable Deity.
ayuktaone who is not yukta (connected upsanaoffering the results of karma bhakta or bhagavat-stra. bhakta-sampradyathe disciplic
in devotion). (work) to Bhagavn of that which is bhgavata-vismtito forget the service successions of uddha-bhaktas; the com-
kmya (personally desired) by the jva; to bhagavad-bhaktas or to forget the munity of devotees.
B fruitive work thus offered is called sa- instructions given in the ®rmad- Bhakta-vatsala®r Ka, who is
baddha-jvathe bound soul, condit- kma upsana. (3.16) Bhgavatam. affectionate to his devotees and relishes
ioned by the illusions of my. bhagavad-arpita-karmathe offering of bhaga-yonia birth of good-fortune; blessing them, hearing their prayers and
bahiraga-aktithe Lords external or the fruits of ones activities to Bhagavn. reaping the result of past pious karma. interacting with them.
material potency, also known as my. bhagavad-arpita nikma-karma- bhajanathe word bhajana is derived bhakta-vtsalyathe quality of
This potency is the medium by which the yogathe yoga of surrendering the fruits from the verbal root bhaj which is defined Vrajendra-nandana ®ymasundaras
material world is created, as well as all of ones action to Bhagavn with nikma in the Garua Pura (Prva-khand 231.3): affection for His unalloyed bhaktas.
affairs pertaining to it. Because the Lord (no fruitive desires). bhaj ityea vai dhtuh sevy parikrtita bhaktithe word bhakti comes from the
never directly contacts the material bhagavad-bhajanafull absorption in tasmt sev budhai prokt bhakti sdhana- root bhaj, which means to serve (see
energy, this potency is known as the dedicated service of Bhagavn ®r bhyasi, The verbal root bhaj is used bhajana). Therefore, the primary meaning
bahiraga or external. (7.4...) Ka, following the bona-fide guru, specifically in the sense of sev, or service. of the word bhakti is to render service.
bahirmukhaa materialistic jva inim- sadhu and stra. Therefore, when sdhana is performed The performance of activities meant
ical to ®r Ka and averse to spiritual bhagavad-bhaktaa devotee immersed with the consciousness of being a servant, exclusively for the pleasure of the
life. in nava-vidh-bhakti (the ninefold- it is called bhakti. According to this loka, Supreme Lord ®r Ka, which are done
balastrength; a name of Kas elder processes of bhakti) to Bhagavn. ka-sev, or loving devotional service to in a favourable spirit, saturated with love,
brother ®r Balarmaj; tapo-bala bhagavad-vibhtithe opulences of Ka is called bhakti. Such service is the devoid of other desires, and not covered
strength developed through austerity, devotion, such as dainya-meekness, intrinsic attribute of bhakti or bhajana. by karma and jñna is called bhakti.
nma-balastrength developed through ananyatva-remaining undeviated amidst Therefore, whatever services are (B.R.S.1.1.12)
accumulated nma-japa and so forth. mys allurements and so forth. performed in this consciousness may be bhakti-bhvathe bhva or ecstatic
Baladeva-Vidybhaaoriginally a bhagavat-kathnarrations of ®r referred to as bhajana. In the general sense, mood of pure loving devotion.
member of the Mdhva-Tattva-vd- Bhagavns ll as in ®rmad-Bhgavatam bhajana refers to spiritual practices; Bhakti-devthe presiding Deity of
bhakti-yoga. All potencies of the Lord have bhakti-yoga. perspiration (sveda-ja) and plants (udbhid- Brahma-lokaThe abode of Lord
personified forms. In Mdhurya-Kdam- bharadvja gotrathe dynasty desc- ja). (S.B. 5-18.31) Brahm within this material universe; it
bini (1.3) ®rla Vivantha Cakravart ending from the sage Bharadvja Muni, bjaseed; the first word of a mantra such is composed of buddhi (intelligence).
µhkura explains that bhakti is the the father of Drocrya. as o which centres the mind upon the brhmaaone who realizes brahma is to
svarpa-akti of ®r Bhagavn and that she bhartsupporter; maintainer; guard- Personality who is the object of the be known as a brhmaa; one of the four
is yadcch, which means that bhakti has ian. mantra. varas or social divisions in the
her own will. Being sva-praka, self- bhvathe eighth stage in the develop- bimba fruita crimson fruit to which varrama system; a priest or teacher;
manifest, she is not dependent on any ment of the creeper of bhakti; a special Kas lips are frequently compared. brhmaa is not a mere designation based
other agency in order to manifest in manifestation of uddha-sattva (samvit- brahmais derived from b meaning on heredity or a worldly occu-pation, it
a persons heart. In the ®rmad- vtti, the self-manifest cognitive function expand, or great. The general meaning is implies the unconditioned state of the
Bhgavatam (1.2.6.) it is said: yato- of the Lord). In other words, the spirit, the unlimited, undifferentiated soul.
bhaktir-adhokaje ahaituky aprartihat, that constitutional characteristic of bhva- effulgent rays emanating from the fully brahmnandathe bliss experienced by
by which causeless and uninterupted bhakti is that it is a phenomena which is complete body of ®r Govinda, just as the one situated in brahma; when compared
bhakti for Lord Adhokaja arises. The entirely constituted of uddha-sattva. It is sunrays emanate from Srya deva, the to the great ocean of happiness of ka-
word ahaituky in this loka indicates that like a ray of the sun of prema and it softens sun god. Its limitless variegated prema-bhakti, it appears like the amount
bhakti has no cause. The only cause of the heart by various tastes. manifestations, composed of earth etc., of water contained in the hoof-print of a
bhakti is bhakti herself. ®rla Vivantha bhvnuvdaa commentary explain- are displayed in millions times millions calf.
Cakravart µhkura analyses the ing the inner mood (bhva) of any stra. of universes. Thus this universe is brahma-nirvamextinguishing (the
meaning of this statement. He says that bhva-vibhorenraptured with ecstasy. nothing but brahma, as ®r Ka corro- flame of) material existence; the spiritual
bhakti situated in the heart of a bhva bhaybhayebhaya means fear of borates in Gt (14.4). The jvtms who bliss attained upon entrance into brahma
bhakta is the only cause of her mani- accepting the duty of self-realization. This are frustrated by their attempts to enjoy which is free from all material
festing in others. Since the Lord is under fear is the cause of entanglement in the matter seek to merge into that brahma in contamination. (5.24...)
the control of His unalloyed bhaktas, He material world; and abhaya, fearless-ness, an inactive dormant state. (14. 27.12-15 brahmarisa class of i (sage) who is
has invested such power in them. is the means of deliverance from it. and B.S. 5.40 yasya prabha prabhavato). situated in brahma realization.
Therefore, sdhana is not the true cause bhma-parvathe chapter of the Mah- Brahmcreator of the material uni- brahmstrathe most powerful wea-
of bhaktis appearence. Bhakti-Dev, being bhrata which contains ®rmad Bhagavad- verse and presiding deity over the quality pon in Vedic military science (superior to
self-willed, manifests bhakti in the heart gt. of passion. Sometimes when there is no nuclear weapons). It is released by mantra
when she is pleased with the devotees bhoktenjoyer. suitable jva available, Viu Himself and only kills the person whose name is
unalloyed service attitude. Ultimately, bhokttvathe quality of being an takes the post of Brahm; he is the di- uttered in conjunction with the mantra.
this indicates that Bhakti-Dev acts enjoyer. guru of the Brahma-Mdhva sampradya, Brahma-stras(also known as Vednta-
through the agency of the Lords bhaktas Bhguone of the seven is (sages) born and ®r Kas direct son and iya stras); the aphorisms of Vednta that offer
who are situated in the stage of bhva. from the mind of Lord Brahm. (disciple). caturmukh, our four-headed a complete systematic exposition of Vedic
When they see the sincerity of the bhuktimaterial enjoyment. Brahm is known as Vairja, sovereign revelation in the form of terse aphorisms
sdhaka-bhakta, which is one with the very bhta-bhvanathe maintainer of all of the universe. He has eight arms and (stras); the Brahma-stras have been
nature of their hearts, bhakti is transmitted manifestations. eight eyes and he serves as the universal interpreted monistically by ®r
into the hearts of the sdhakas. Other than bhta-bhtthe support of all living creator and preacher of the Vedas. ®akarcrya which is popularly
this, there is no other cause for bhaktis entities and elements. brahma-bhvaa desire to merge with considered to be the best exposition of
appearance. bhta-grmamthe group of gross the Lords impersonal brahma efful-gence. the Vednta. ®rmad-Bhgavatam, com-
bhakti-ltthe creeper of devotion to elements: earthy, liquid, fiery, airy and brahma-bhtabrahma realized; the posed by ®rla Vysadeva, is the natural
be nurtured by the bhakta, with the water ethereal. state wherein one experiences bliss and commentary on Vednta-stra. This is
of regular hari-krtana and hari-kath and bhta-mahevaramthe great cont- is free from hankering and lamentation. evident in the first loka: janmdy asya
protected by building the fences of rigid roller of bhta (Brahmj) and all bhtas (18.54) yata. This loka is identical with the
sdhana so that destructive apardhas do (living beings). brahma-bhyyaqualified to expe- second stra of the Brahma-stras.
not eat or trample it. bhta-sthasituated within all beings rience the spiritual nature. Through irrefutable philosophy and
bhakti-yogaThe path of spiritual (as Paramtm); pervading the elements. brahmacaryalit. spiritual cultivation; factual descriptions of His divya-ll,
realization through devotional service to bhta-viea-nmathe specific names the first rama or stage of life in ®rmad-Bhgavatam, clearly delineates the
®r Vrajendranandana. differentiating entities which are born vararama system; celibate student life. Personality of Godhead as the pre-
bhakti-yoga sdhaka (practioner) of from wombs (jarayu-ja), eggs (aa-ja), brahma-jñnaknowledge of brahma. eminent spiritual tattva.
brahma-svarpathe actual form of ®r Candrathe moon god. form. prama)

Ka whose bodily ray is the brahma- Candra-ekharaLord ®iva who bears a cintmaia transcendental stone that darpapride in wealth and education.
jyoti. (Brahma-sahit.vs.40, yasya prabh) crescent moon in his hair. fulfils all desires; (cintdesire; mai daranato behold, to meet; used in
brahma-tattvacategorical knowledge candryaaa severe atonement. gem); spiritual cognition or perception. reference to beholding either the Deity or
of brahma. carvakaan atheist philosopher, citconsciousness; pure thought; spirit. advanced devotees; also a doctrine or
brahma-vda-jñnsthe scholars of the renowned for his addiction to ghee. cit-jagatthe all-conscious spiritual philosophical system, as in Vednta-
Vedas who state that realization of the catu-lok gtthe essence of world. darana.
brahma-jyoti is the highest possible real- Bhgavad-gt (10.8-11); the four verses Citrarathathe chief among Gand- Dasvamedha-ghaaa bathing place
ization, and that the personal form of that summarise the three Vedic divisions harvas and a representation of ®r Kas in Prayga (Allahabad) where in ten
Godhead emanates from impersonal of sambandha (relationship), abhidheya opulence. (10.26) days, ®r Caitanya Mahprabhu taught
brahma. (12.1-5 and 14.27) (means), and prayojana (the ultimate cit-ratiaffinity for conscious reality. Rpa Gosvm the science of bhakti.
brahma-vdtvaa proponent of brahma- goal), in a nutshell. cit-aktithe potency that relates to the dsyarelationship in servitorship.
vda. caturbhuja-rpathe four armed form. cognizant aspect of the Supreme Lord. By dsya-bhvathe mood of servitorship.
brahma-vetta brahma realized person. cturmsyathe four months during the this akti, He knows Himself and causes datta-karmacharitable acts.
(2.49) rainy season (August to November) in others to know Him. Knowledge of the daycompassion.
brahma-yajñaVedic sacrifice; sacrifice which the practice of certain pre-scribed Absolute Reality is only possible with the dehathe gross physical body.
for spiritual realization. austerities are very potent for spiritual help of this potency. dehthe embodied soul.
brhmone who attains to the state of development. cit-srya®r ®r Rdh-Mural-Mano- deva-devaGod of gods.
brahma, the plane of divine light. catur-vargathe four pururthas (goals) hara: the transcendentally conscious Sun. Devak-nandanason of Devak.
bhad-rayaka rutian Upaniad of materialistic human society; dharma cittathe heart, thoughts mind and deva-mandiraa temple of the devas.
containing important lokas relevant to (religiosity), artha (economic consciousness. Devar Nradaa i (sage) amongst
Gauya Vaiava philosophy. development), kma (sense gratifi-cation), citta-uddhipurification of the heart. the devas; lit.nra (God); d (giver); a great
Bhat-smaan eloquent and beauti- and moka (liberation). citta-vttithe tendency of the heart; devotee of ®r Ka who spreads His
fully composed hymn from the Sma-Veda; a cetaconsciousness. disposition. glories throughout the universe.
representation of ®r Ka. (10.35) chala-dharmacheating religion. codaninspiration, the subtle basis of devasCelestial deities; godly beings
buddhiintelligence; the ability to cid-bhsaof the mind. action. (18.18) situated in the heavenly planets who are
discern subtle meanings. cid-aacognizant parts (of the endowed with great piety. They have
Buddhismthat philosophy introduced supreme whole, ®r Ka). D tremendous life-spans, and superior
by ®akyasiha Buddha which ex-pounds cid-rayathe shelter of the cit daityathe demonic sons of Diti. mental and physical prowess. They are
voidist concepts of the Absolute Truth, (cognizance potency). daiv-my-praktithe divine material entrusted with specific powers for the
known as nyat or nyavda. cid-jagatthe conscious creation of energy, divine because it acts under ®r purpose of universal administration.
Goloka-Vndvana where even the Bhagavns direction (9.11); see mah- devatassee devas
C stones and creepers are in full spiritual my. deva-ynavoyage on the path of light.
caitanya-hna-vidhi-vdone who consciousness. daivim prakrtimthat nature which is (8.26)
advocates the concept that the Absolute cid-vilsatranscendental sports. divine or spiritual. Deveaa name for Ka; Lord of the
Reality is unconscious. cin-mayacognizant, transcendental. daiv-sampatdivine assets or qual- devas.
caitanya-svarpaconscious by orig- cin-maya-ahakrapure spiritual ego, ities. Deva-rehaa name for Ka;
inal constitution; Nitynanda-Rma. I am Ka dsa. damahto control the external senses. meaning best of the devats.
cakrathe disc weapon of ®r Viu cinmaya-klaspiritual time. As stated dambhato pose as a religious person devatsee devas.
named Sudarana. in Brahma-sahit (5.56): nimerddkhyo while being irreligious; hypocrisy. devsdemigoddesses.
cañcalamflickering; that which stays vrajati v na hi yatrpi samaya. In the Dmodara-llthe celebrated child- dhmaan abode of ®r Bhagavn in
only a short time. spiritual world of Goloka, not a single hood ll or pastime of ®r Dmodara which He appears and enacts divya-ll
chandaa simple system of rhythmic particle of time is wasted. There, there (Ka). (divine pastimes).
Sanskrit metres composed of short and is total absorption in Rdh-Ka-sev. dnacharity. dhma-svarpathe real form of the
long syllables, learning which anyone can In this way, time, which means the dnavasdemons; 61 sons of Dnu, a abode where the Lords eternal pastimes
chant Sanskrit verse sweetly and pleas- interim between one event and another, wife of the prajpati Kayapa. takes place with associates throughout
ingly. does not exist. daavat-pranmaoffering prama by the eight divisions of the day (aa-kalya).
claoutcaste, dog-eater. cinmaya-nitya-rpaeternal conscious falling like a rod to the ground. (see dhanawealth.
Dhanañjayathe winner of wealth; a dharmmiathe nectarean dharma of who one worships and the bhaktas dvi-bhujathe two-armed form of
name awarded to Arjuna who accum- immortality. (12.20) specific relationship with Him in the Ka.
ulated great wealth while conquering the dharma-strastra dealing with relationship of dsya, sakhya, vtsalya, or dvitya-abhiniveato forget Ka and
many kings of northern Bhrata (India) topics of dharma. madhurya; divya-jñna hde prokita. ®r to become absorbed, by mys influence,
in preparation for the the rjasya-yajña dharmtma religious person. Guru can awaken divya-jñna in the heart in thinking about becoming a dvitya or
of Mahrja Yudhihira. dharma-vrarighteous hero. of a submissive disciple. second Ka. Since Ka is a-dvitya,
dhraconcentration of the mind, the dharma-yuddhaa battle fought on the divyam cakusuperhuman eyes or one without a second, Kas prison
sixth step in aga-yoga. principles of dharma. The five Pavas divine vision. warden, my or Durg gives some
dharmafrom the verbal root dh to were directly instructed by Bhagavn ®r dravya-yajñathe sacrifice of giving chastisement for this offense. (refer to
sustain; lit. that which sustains; 1) the Ka to fight, only so that the people of material possessions in charity. S.B.11.2.37)
natural, characteristic function of a thing; the world could be protected by a dharmic dha-nicayafirm determination to
that which cannot be separated from its king. attain keval bhakti. E
nature; 2) religion in general. 3) the socio- dharmicpertaining to dharma; one who Drocryaa commander of the ekdaa fast from grains and beans
religious duties prescribed in stra for is inclined to follow the principles of Kaurava army. Once, the sage Bharad- (minimum) so that the sdhaka can totally
different classes of persons in the dharma. vja, glimpsing the form of the apsar immerse himself in activities of pure
varrama system; ones fixed dharmyampromoting the interests of Ghtc, involuntarily discharged semen. bhakti; observed on the eleventh day of
occupation in relation to the highest dharma. He placed that semen in a droa (pot). A the lunar fortnight; bhakti-janan (the
ideals known to man. Dharma is aspired Dhtarralit. one who dhta (holds on male child took birth in the pot; hence mother of bhakti). If one follows ones
for by persons who not only desire to) rra (the kingdom); son of Ambik the child was named Droa. vrata (vow) devotionally on this day
enjoyment in this world, but who hanker and Vysadeva; brother of Pu and dtaseen. she,as our mother, will allow pure bhakti
for something more, like Svarga. For this Vidura. Since Ambik closed her eyes at DrupadaIn the Mahbhrata War, to take birth within ones heart.
prupose, it is necessary to follow the the mere sight of Vysa, their child, Drupada was one of the commanders of ekntikone-pointed, unflinching.
religious codes outlined in stra. By Dhtarra, was born blind. His one the Pnava army and was killed by ekntika-bhajanaone-pointed, un-
following the religious duties prescribed hundred sons, headed by Duryo-dhana, Droa. Dadyumna, Drupadas son interrupted worship of the Lord.
according to varrama, one can enjoy led the armies that opposed the avenged his death. ekntika bhaktione-pointed bhakti.
happiness in this life and attain Svarga. Pavas. dukhaunhappiness. ekntika nihone-pointed faith.
The performance of dharmic duties is dhtifortitude. durcrone of poor conduct. G
foremost for such people, and therefore dhruvamfactual; fixed. dradara visionary. gada club.
their pururtha (goal of life) is known as dhynameditation; the seventh stage of Durglit. durdifficult; gto get out; Gandharvasheavenly minstrels.
dharma.There are many types aga-yoga. Thus the word durg means a prison. Gaeathe elephant-god; viays
of dharma. Str-dharma (a womans dhyna-yogone practicing aga- The material world is like a prison for the (materialists) worship him for material
dharma) refers to the duties, behaviour yoga, the eight-fold mystic yoga. baddha-jvas; Durg is Mother Nature, the opulence and freedom from misfortune.
etc. that sustain the proper nature of a dkreceiving initiation from a goddess of material nature and consort His worship is one of the 64 principles of
woman. Similarly, dharmas such as spiritual master.In the Bhakti-sandharbha of Mahdeva ®iva. Deity worship. As the scribe of Vysa-
purua-dharma, brhmana-dharma, dra- (Anucceda 283), Jiva Gosvm defines durmatifoolish. deva, he wrote down many of the Vedic
dharma; and sannysa-dharma, are dk. Learned exponents of the Absolute Duryodhanalit. durbad yodhana literatures.
described in dharma-stras. Ultimately, Truth declare that the process by which fighter. King of the Kauravas; a partial Gagthe river of divine water which
however, dharma means the natual the guru imparts divya-jñna to the incarnation of Kali. falls from the paravyoma (the spiritual sky
attraction of the part for the whole, the disciple and eradicates all sins is known drv grassa kind of grass used in the beyond this universe) and inundates the
jva for Ka. All of these other dharmas as dka. soma-yajña. three worlds.
are only related to this temporary body, divyadivine. duktawrong-doer, criminal. (7.15) garbhaembryo; conception.
therefore, in the midst of performing divya-jñnatranscendental know- dvandvaduality; a dual compound garbhdhna-saskraa process for
them, one must cultivate tma-dharma, the ledge of the Lords form, and ones word. (10.33) generating good offspring by ritual-
souls eternal occupation with Ka, so specific relationship with Him contained Dvpara-yugathe age preceding Kali- istically sanctifying the environment and
that one can come to the point, either now within a mantra. This means that at the yuga. In Dvpara-yuga people attained the consciousness of the couple. This is
or tomorrow, of sarva-dharmn parityajya, time of initiation, the guru gives the perfection by performing excellent described in Hari-bhakti-Vilsa.
giving up all secondary dharmas and disciple a mantra which, in course of time, worship of r-arca-vigraha (the Deity Gargcryathe guru of Kas father,
taking full shelter of ®r ®r Rdh-Ka. reveals the particular form of the Lord avatra of the Lord). Vasudeva. He performed ®r Kas
nma-saskra (name-giving ceremony) householder. Guru to disciple. transcendental bliss, and as ®r Caitanya
in Gokula, and wrote a famous literature guaraw unrefined sugar in a solid guru-rehathe best of gurus. Arjuna Mahprabhu in the mood of ®r Rdh,
of ka-kath named Garga-sahit. form; pronounced gaur; the word Gauya addressed Ka saying: You are greater He entices others to also taste nanda.
Gauya-Sampradyathe school of is a derivative of this word because its than any superior person in this world. hisaviolence.
Vaiavism following in the line of ®r teachings and the process of nma- hdya-granthithe knot in the heart
Caitanya Mahprabhu, headed by ®rla sakrtana, given by ®r Caitanya H consisting of fruitive desires.
Rpa, ®rla Raghuntha and other Mahprabhu, is uniquely sweet and hasaswan; often compared to the Hkealit. aLord; hkaof the
Gosvms. relishable like gua. mind of the bhaktas as they enter into senses; a name for Ka meaning one
gauasecondary. GuakeaGuaka means sleep or meditation on ®r Rdh- who turns His devotees senses towards
Gautamathe author of nyya-darana ignorance and a means master; a name ®ymasundaras lotus feet. (refer to Himself and those of the non-devotees
(the philosophy of logic) which is one of for Arjuna meaning conqueror of ignor- Mukunda-ml-stotram by Kulaekara away.
the six systems of philosophy (a- ance. Mahrja). Habarbaric people people from East
darana). gualit. a rope; binding force; three Hari-bhakti-vilsaa book that des- Germany and part of Russia; the Huns.
gyatrlit. tr (that which gives qualities of material nature which bind cribes many aspects of Vaiava life
deliverance); gya (through singing). She the jvtm as ropes do, due to accepting beginning with guru and iya, mantra- I
is mother of the Vedas. Brahma-sahit different mentalities and corresponding upsana etc. It was written by ®rla icch aktithe desire potency of the
states that Brahmj first heard the flute- activities. These ropes are named sattva Santana Gosvm and ®rla Gopla- Lord.
song of Ka through his eight ears as (goodness), rajas (passion) and tamas Bhaa Gosvm under the direct ihaika-stha jagatwhere the entire
the syllable o, then when he chanted it (darkness). All activities related to instruction of ®r Caitanya Mahprabhu; universe is manifest in a single place.
himself, it became gyatr. Thus being material nature are carried out by the composed of 20 vilsas. Indrathe king of heaven.
fully enlightened, he became initiated as agency of these three guas. (Chs 14, 17 hari-candanasandalwood paste first indriyathe senses.
a brhmaa. and 18) offered to ®r Hari. asometimes refers toViu; at other
Gtsong. gua-avatrasthe three primary Hari-NmaHare Ka, Hare Ka, times to Rudra.
Gtopaniadthe Bhagavad-gt. In his presiding deities of the tri-guas (the three Ka Ka, Hare Hare, Hare Rma, ianiopapattiuto remain equi-
Gt-bhya (commentary) ®r ®akar- binding forces), Brahm, Viu and ®iva. Hare Rma, Rma Rma, Hare Hare; poised upon attaining material objects
crya states, The Upaniads are a herd They are known as tri-mrti. these sixeen syllables destroy all the bad that are favourable or unfavourable.
of cows. Their milker is the cowherds son gua-bhoktthe ruler of the three qualities of the age of Kali (Kali-santaraa ia-yajñaa yajña to please ones ia-
Gopla-Ka. Prtha is a calf; the qualities of nature. (9.10) Upaniad). deva.
intelligent man is the drinker and ®r Gt Gudhacontroller of the three guas; hatha-yogaa yoga process practiced by iha-devaones worshipful deity; the
is the very nectarean milk. Hence, the Paramtm. adopting different bodily postures in particular form of the Lord toward whom
Gt is the essence of all Upaniads. gua-mayacomposed of qualities. order render the body supple so that a one is attracted and who is the object of
gopla-tpan rutiThe Gopla-tpan gua-sagaassociation with guas. person may perform prolonged medi- ones love and service.
Upaniad is unique amongst the Upaniads guttatranscendental to the guas. tation; the sana (third portion) of the varathe best and supreme controller,
in that it sweetly delineates the truths of gutt bhaktibhakti which is atta process of aga-yoga. Bhagavn.
®r ®r Rdh-Kas loving affairs in the (transcendental) to the material qual-ities. Hayara-Pañcartraan important vara-tattvathe science of under-
company of Their sakhis. Vaiavas have gubht bhaktibhakti which is scripture in which information on the standing the transcendental position of
extracted many lokas from this Upaniad predominated by the guas. various forms of Viu are given and the Supreme Controller.
and chant them during their worship of guruguru means heavy (with divya- which confirms the superiority of ithsa-samuccayathe aggregate of
r-vigraha etc. jñna) By steadiness the guru anchors the worship of the Lords personal form. Vedic historical documents.
gopa-veacowherd dress. disciples restless mind from mys hetuka-ganaseers who investigate the
go-rakakarearing and tending cows. turbulent waters; or, gu means ignorance cause and effect of the universe. J
gotraseminal line traced from the and ru means dispeller; thus one who is hldinthe bliss potency; the svarpa- jabalthe name of an Upaniad wherein
prajpatis and forefathers. guru will dispell all ignorance (Skanda- akti which is dominated by hldin is the history of Satya-kma is described.
grainuthe Lord who swallows all Pura, guru-gt). personified as ®rmati Rdhrn; Hldin jaainert; dull.
beings at the time of annihilation. guru-dakiawealth or gifts offered to is the akti which arouses nanda (bliss) jaa-jagatthe inert material world.
ghaderived from the verbal root grah: the guru by the disciple. in the heart of ®r ®yma. Although Ka jaa-muktiliberation from bondage to
to grab, grasp etc.; a household. guru-paramparthe system of trans- Himself is the reservoir of all pleasure, dead matter or from inert consciousness
gha-sthaone situated in a house; a mission of divine knowledge from ®r through His hldini potency, He relishes (see brahma-nirva).
jaa-praktithe material nature which Janrdanaa name of Bhagavn knowledge. bhukti (sense gratification) are described
is composed of inert energy. meaning one who thrills the hearts of jñna-gamyathe Lord who is access- by ®rla Rpa Gosvm to be like two
jaa-vdone who adheres to the view mankind. ible through true knowledge. witches haunting the hearts of the jvas,
(vd ) that there is nothing but matter jana-rutilit. that which is heard by the jñna-mrgathe path of jñna. ®rla Prabodhnanda Sarasvat-pda says
(jaa ); an atheistic scientist. people; rumor, news. jñnamayaone of the five puruas that one who has received the merciful
jaya-klacosmic time; mundane janmabirth. (stages of a jvas development); one who side-long glance of ®r Gaura will con-
time. japa-yajñachanting of the holy name. perceives everything he encounters in sider the mere thought of kaivalya to be
jagad-guruuniversal guru. The actual The word japa comes from the verbal root terms of knowledge, tm-tattva. (13.5) like hell because in it, there is no
guru of the universe is of course ®r jap which means to utter or whisper jñna-maya-yajñathe renunciation of opportunity to serve Ka.
Bhagavn. He is all-pervasive and is the repeatedly (espcially prayers or incant- material possessions which is per-formed klatime.
only person really qualified to give ations). In the ®abda-kalpadruma, japa as in knowledge of Bhagavn. kla-rpaKas form of controlling
spiritual guidance to everyone in the been defined as the utterance of mantras jñna-mir bhaktibhakti mixed with time.
cosmic manifestation; However if one of either within the heart of verbally. jñna, bhakti predominating. kali-yugathe present age of quarrel
the jvas submits his will to the jagad-guru jijñsuone who approaches Bhagavn jñna-nihsteadiness in knowledge. and hypocrisy which began 3102 B.C. the
then he should also be known as jagad- in a mood of inquisitiveness. (7.16) jñna-pradhn-bht bhaktimixed day on which Lord ®r Ka departed
guru since he has taken the Lord within jittmone whose mind is jita (conqu- bhakti, where bhakti predominates over from this earth for His abode. It lasts for
his heart. He bcomes empowered by ®r ered or under control). (18.49) jñna. 432,000 years. Approx-imately five
Bhagavn to represent Him to everyone, jitendriyacontrolled senses; a type of jñna-sdhanathe practice to obtain thousand of those years have now
everywhere. yoga yukta jñn (5.7) jñna. passed. (refer to SB. 12 Ch. 2)
jagat-patithe master of the universe. jvathe soul, is eternally the servant of jñna-sannysarenunciation out of kalpaone day in the life of Lord
jaghanyaabominable tendencies. Ka but is bound by ahakra to think knowledge; renunciants who study Brahm; it is equivalent to one thousand
jainisma religious movement begun that he himself is the master. Each jva in ®rraka-bhya, the commentary of divya-yugas . Each divya-yuga is one cycle
many hundreds of years ago by King every species of life is a distinct ®akarcrya. of the Satya, Dvpara, Tret, and Kali-
Arhat. The followers of Jainism ideal- individual with a distinct mood. jñna-svarpaabsolute knowledge yugas, altogether 4,320,000,000 years.
istically try to emulate Mahrja jva-praktthe source of the conscious understood properly through parampar. (8.17).
¬abhadeva by practicing non-violence, entities; the marginal potency (taastha- jñna-yajñasacrifice in the form of kmathe first and lowest of the four
and by not using vehicles. ¬abha was akti). deliberation on cit-tattva, the spiritual pururthas (goals of human society).
an avatra of ®r Ka. whose history is jva-akti(see taastha-akti). nature. Those who have no desire other than the
described in the Fifth Canto of ®rmad- jva-tattvacategorical knowledge of jñna-yogathe path of spiritual real- satistaction of the gross seneses aspire for
Bhgavatam. Lord ¬abha followed the the jva, his nature and position. The jvas ization through a philosophical search for such pleasure. Those in whom the animal
path of an avadhta, one who has are infinitesimal potential parts of truth. propensity is unrestricted have no
transcended duality, and he wandered Bhagavn and therefore, like sparks of a jñnone in search of knowledge, objective other than gross sensual
naked oblivious to externals. He was very fire, they require the protection of the impersonal or transcendental. (7.16) enjoyment, their pururtha is known as
exalted but Jains are unable to actually Lord at all times. As embers of a fire have jñnendriyasthe knowledge acquiring kma. 2) material lust, the desire to please
follow his example because one cannot no independent glowing power so the senses: the eyes, ears, nose, tongue and ones own senses. This is in direct
artificially become advanced in this way. jvas are lifeless without surrender to the skin. (3.34) opposition to prema which is the desire
jalpalogical argument that utilises Supreme Lord. jñtthe knower. (13.18); one who to please the senses of ®r Ka. 3) In the
continuous fault finding of the jvtmthe spirit soul; (see jva). knows the truth about the jvtm. (18.18) case of material kma that desire is directd
opponents statements to establish ones jñna(1) knowledge; that which helps jñt-svarpafactually understanding toward oneself but in the case of the gops,
own opinion as superior. us to know something. (18.18) (2) the knower. kma is directed toward Ka. Their
Jamadagnia brhmaa who possessed knowledge which leads to impersonal jñeyathe object of knowledge. desire to pease Ka is so intense that it
a kmadhenu (wish-fulfilling cow). He was liberation; this concerns the tms jñeya-svarpathe object of those who is not bound by any restrictions. For
slain by a group of katryas for the sake distinction from matter and its identity desire liberation, the brahma-jyoti. (13.18) Kas pleasure they are willing to
of the cow and his son Paraurma took with brahma. (3) transcendental know- jyotieffulgence. transgress the boundaries of family,
revenge by slaying the katrya ledge of ones relationship with Ka. society and reputation. Therefore, this
population of the world. jñna-cakusathe eyes of trans- K unrestricted desire, which is fully of the
JmadagnyaParaurma, the son of cendental knowledge. KaBrahm. nature of prema, is appropriately referred
Jamadagni. jñna-dpathe lamp of transcendental kaivalyaoneness, or mukti. Mukti and to as kma.
kma-dhenua cow who can fulfill all the results of work for the satisfaction of ment other than to ®r ®r Rdh-Mural- Ka-sev-vsana-bjathe seed of the
desires. Bhagavn. Manoharas lotus feet.To that extent one desire to render ananya-sev to ®r
kamalsana-sthamLord Brahm who karma-pradhn-bht bhaktibhakti will be deprived of a nectarean life filled Rdhik-Ramaa planted in the heart by
is situated on the Sumeru mountain, mixed with karma, wherein bhakti with rasa which is experienced by the ®r Guru.
which is like the whorl of the lotus of the predominates over karma. Vraja-vss headed by Nanda Mahrja. Ka-tattvacategorical knowledge
Earth. karmrambhathe beginning of ext- For this reason, much stress is placed on from stra about the unique position,
kmya-karmafruitive activities. (2.47) ensive endeavours (like the building of a this topic. It is also known as anany, qualities etc., of ®r Ka.
KandarpaCupid; the indirect cause of mansion). akiñcan, viuddh, and nirgu bhakti. Ka-venna river in South India.
the birth of living beings; ®r Kas karma-sagone who is attached to KhasaMongolians, Chinese and other ktsna-vita person of complete know-
representative as a progenitor. (10.28) performing fruitive action. races north of India. ledge.
karaacause; refers to the senses as a karma-sagrahathe basis of karma. kinnarasa kind of minor devat who kamforgiveness; tolerance.
source of happiness and misery. (13.21) (18.18) plays musical instruments and sings with karaperishable.
Karaodakaay Viuthe plenary karma-sannysathe renunciation of the Gandharvas. katriyalit. kidestruction; t
portion of ®r Ka, who, while reclining fruitive work. (Ch 5) KiraaIndian aboriginal tribe. deliverance; one of the four varas in the
in a corner of the paravyoma (the spiritual karma-vsanadesires for the results of krtanacongregational singing of ®r varrama system; an administrator or
sky), creates through His breathing the karma. Kas names accompanied by mdagas warrior.
cosmic manifestation composed of karma-yajñasacrifice for fruitive gain. and karatlas as performed by ®r ketrathe field of the body. (13.1...)
uncountable brahmas (universes). karma-yogathe path of spiritual Caitanya Mahprabhu. It also refers to ketra-jñathe knower of the field; the
karmaa term for work, or activity in realization in which the fruit of ones all processes for describing ®r Bhagavn partial ketra-jña is the jva; the complete
general; pious activities of the four varas work is offered to Bhagavn. through His names as well as His forms, ketra-jña is Paramtm. (13.1...)
perform karma through Vedic guidance karmendriyasthe five working senses: His qualities, His associates and His Krodaky-puruathe Viu exp-
which lead to material gain in this world arms, legs, speech, genitals and anus. pastimes. Krtana is one of the nine most ansion of ®r Ka who lies within an
or to the heavenly planets after death. (3.34) important agas (limbs) of bhakti. ocean of kra (milk); His expansion
karma-bandhanathe bondage of the karmone who performs karma in krtifame. known as Paramtm enters within every
jva in the cycle of karma. accordance with the Vedic injunctions. kioraa fresh youth, 11-15 years old. atom and the heart of all beings as a
karma-codanthe impetus to perform karttthe doer or direct agent. klea-ghnlit. destroyer of misery; one witness, giving remembrance,
action. (18.18) kartt-svarpathe peformer of karma of the six symptoms of bhakti which knowledge and forgetfulness. (15.15)
karma-kaa division of the Vedas when discussed in terms of his specific completely destroys misery. (see B.R.S. ku-karmasinful activity.
which involves the performance of significance. 1.1.17) kumbhakaholding of the breath.
ceremonial acts and sacrificial rites kartttvathe working agent; refers to kriyactivity. kumbh-pka-narakaa hellish planet
directed towards material benefits or the presiding deities of the senses. (13.21) krodhaanger. where persons who cooked innocent
liberation; kevala vier bhaa Narottama kryaduty. kpmercy. creatures for the enjoyment of the tongue
dsa µhkura categorizes karma-ka Kauravasthe desendants of King Kuru kpaalit. kpamercy ; naless; a are themselves cooked in boiling oil.
and jñna-ka simply as pots of poison. who fought together at Kuru-ketra. They miser; one who is attached to the fruits kuñjaa grove or forest bower for the
(9.20-21) are differentiated from the Pavas by of his activities and hides from even the pleasure-pastimes of ®r ®r Rdh-
karma-mmsone of the a- this title, but originally all of them are thought of ®r Bhagavn. (2.49) Rasevara; a natural shady retreat with
daranas (six-philosophies). It was Kauravas. Kacandra®r Ka who has twenty- sides and a roof formed mainly by trees
propounded by Jaimin ¬. This kavipoet. four and a half (candras) moons on His and climbing plants.
philosophy states that if a person kzMuslim ruler. sac-cid-nanda body. Kuruketrathe field of the Kurus, an
performs work according to his nature, Kena Upaniadthe Why? Upaniad; an ka-gatithe dark path amongst the ancient dharma-ketra (holy place) where
then Bhagavn is bound to provide him upaniad filled with questions relevant to celestial firmament by which one returns Paraurma performed penances of
with all of his necessities. the ultimate purpose of human life. to the material world. (8.26) atonement. It is still visited to this day
karma-mir bhaktibhakti mixed with Kei-danaKa, the killer of the ka-pakathe dark fortnight of the (especially on days when there is an
karma, bhakti predominating. demon Ke. moon; one of the times of leaving the eclipse) for shelter from inauspicious
karma-phalathe fruits of ones act- kevalaexclusive. body whereby a yog returns to this effects.
ivities; reactions to work either good or keval bhaktiexclusive bhakti. Until material world. (8.26) Kuru-pravraO great hero among the
bad. bhakti becomes keval, exclusive, it is ka-premapure love for Ka (see Kurus; an address to Arjuna.
karma-phala-tygathe renunciation of understood that one has some attach- prema). kualaauspicious, pleasant.
ka-sthafirmly situated in ones own ll-vilsathe delightful play of ®r ing smile. imports of the stra, has realized para-
svarpa; free from of sensual agitation. Rdh and ®r Haris pastimes. Madhusdana Sarasvat1540-1632; brahma and who is detached from the
(6.8) (13.21) liga-arrathe subtle body consisting formerly a follower of advaita-vda, but material world.
Kuverathe treasurer of the devats, god of mind, intelligence and ego. attracted by the Gauya Vaiava mah-pralayathe dissolution and
of wealth; a friend of Rudra-deva. lobhhankering or greed. dharma he entered the path of bhakti. He devastation of the universe which takes
lobh-may bhaktibhakti performed wrote a commentary on Bhagavad-gt place at the end of Brahms life.
L spontaneously out of lobh, without entitled Gt-ghrtha-dpik. mahratha warrior who can face
lbha pj pratihaprofit, adoration, considering the regulative principles. mah-bhoO mighty armed one. 10,000 opponents at one time.
and distinction; three subtle man- lubdhaone infatuated with sense mah-bhgavataa topmost devotee; maharia great sage.
ifestations of kma (sex desire or lust). pleasure. uttama-bhgavata. mah-tattvathe aggregate of the five
laukikamundane, of the loka (people); mah-bhaktaan exalted bhakta. gross and three subtle material energies
antonymalaukika (transcendental). M Mahbhrataby far the worlds longest is called pradhna. When it is activated
laukik raddhmundane faith. mad-bhaktathis loka (9.34) refers to a epic poem. It describes the ancient history by the glance of Mah-Viu it becomes
lldivine sportive pastimes. The jñn who is endowed with bhakti. Karms, of the world leading up to the battle of known as Mah-tattva.
Lords activities, whether in the matter jñns, yogs, tapasvs and nirviea- Kuruketra. It was written by ®rila Ka mahtmmagnanimous or a great
of the creation of the material world or mayvds cannot understand the real Dvaipyana Vysadeva for the benefit of soul; a title of respect offered to those
in the matter of transcendental ex- essence of Bhagavad-gt. Only bhagavad- the people of this age of Kali who have elevated in spiritual consciousness.
changes of love with His devotees, are bhaktas can understand it. no interest in philosophy. He has mah-vkyathe great phrase o which
all ll and are never under the influence mdhurthe nectar of Kas sweet- strategetically placed a beautiful jewel of is found throughout Vedic literature.
of lust. All of His pastimes are mani- ness. There are four mdhurs which philosophy in the form of ®rmad- mah-vraO great hero.
festations of His self-willed potencies and belong to no one but ®r Ka. They are: Bhagavad-gt in the midst of this epic. mah-viua name of Karaodakaay
are therefore known as ll, divine sport veu-mdhur (the sweetness of Kas mahbhtathe five great gross ele- Viu.
or play. These pastimes which exhibit the flute), rpa-mdhur, (the sweetness of His ments: earth, water, fire, air and ether. Mahevarathe Supreme Controller,
different rasas (relishable mellows) beauty), ll-mdhur (the sweetness of His mahad brahmathe great brahma; refers sometimes ®ambhu ®iva, and some-times
displayed by the Lord in dsya rasa; pastimes) and prema-mdhur (the to material nature. (14.3) Bhagavn ®r Ka.
sakhya-rasa, vtsalya-rasa and mdhuryasweetness of Kas devotees). mah-janaa spiritual authority. One mama yoniParamevaras place of
rasa, are regularly heard, described, and mdhuryasweetness or beauty. In who truly understands religious prin- impregnation; the material nature.
meditated upon by devotees as an regard to bhakti this refers to devotion ciples. The twelve principal mahjanas are msaa word meaning meat which is
important part of their practice of which is inspired by attraction to the identified in the ®rmad-Bhgavatam still current in Hind; lit. mm (me) sa (he);
sdhana-bhakti. Lords sweet and intimate feature as a (6.3.20) as Lord Brahm, Bhagavn my life for his life and his life for mine;
ll-avatraKas pastime man- beautiful young cowherd boy. This type Nrada, Lord ®iva, the four Kumras, that which I am now eating, will also eat
ifestations eg. Niha, Varha, Krma of devotion allows for the greatest Lord Kapila, Svyambhuva Manu, Pra- me in the next life.
etc. exchange of love between Ka and His hlda Mahrja, Janaka Mahrja, mananameditation on Ka. (12.12)
ll-kathtopics or narrations of ®r devotees. Bhma Ptmaha, Bal Mahrja, ®uka- mana-nayanathe eyes of the mind.
Kas and ®r Gaurgas nectarean Mdhurya-kaambinThe Cloud- deva Gosvm, and Yamarja. mnasi sevservice rendered within
rgtmika rasa laden ll. bank of Sweetness written by ®r mah-klathe all annihilating time of the mind. Sev-dhyna is also service to
ll-prabhavathe secret reality of the Vivantha Cakravart µhkura. It the giant vir-rpa; inexhaustible time. the Deity contemplated within the mind.
Lords appearance in the material world. describes in eight vis (showers) the mah-kruikagreatly compass- mnitvathe desire for honour and
ll-puruottama®r Ka, The progressive steps of bhakti beginning with ionate. prestige. (13.8-12)
Supreme Person whose ll-mdhur raddh and culminating in prema. mah-madhura-mrtithe most sweet manoharamind-enchanting. Kas
(pastime-sweetness) is unsurpassed by mdhurya-may prema-bhaktithe form of ®r Vrajendra-nandana. nma, rpa, gua and ll are all manohara.
any of His other avatras. process of worship in the moods of Vraja mah-mdhuryapinnacle of sweet- mano-vttiattitude or function of the
ll-puivarious pleasing articles or (vraja-bhva), in which the vraja-vss see ness. mind.
activities which nourish ®r ®r Rdh- the Supreme Svaya Bhagavn as mah-mahevaraKa, the supreme mantralit. man (mind) tra (delivering).
Kas ll or nourish the bhaktas Vrajendra-nandana ®ymasundara. controller of all controllers. A verse composed of names of Bhagavn
attachment to the hearing of that ll. mdhurya-parvarathe climax or mah-my(See my akti). addressing ones ia-deva, (worshipable
ll-sakhfriend to Ka in His vessel of sweetness. mah-munigreat sage. Deity).
pastimes. mdhurya-smita-hsyasweet laugh- mahpuruaone who is expert in the manusthe Prajpatis (universal pro-
genitors) who are delegated by ®r cowherd boy by the influence of yoga- and dharma), relate only to the happiness Pleased by his service attitude, Durvs
Bhagavn to generate human pop- my. of the body and senses. But all these types blessed him that he could go to the
ulation. From manu, the word mnava mymayaconstituted of my. of happiness are mixed with distress. heavenly planets in his present body.
(man) is derived. In one day of Brahm my-aktithe external energy of the Even in Svarga there is fear of demons When the deva-dtas came in a celestial
there are fourteen manus; the present Lord. This potency influences the living and in Brahm-loka there is fear of the airplane to bring him there, he refused to
manu is Vaivasavata Manu. entities to accept the false egoism of being cosmic annihilation. Furthermore, all go with them and instead he preached to
manuya-lokamiddle planetary independent enjoyers of this material such pururthas cannot be the goal of them about temporary nature of the
systems. world. There are three functions of my: human attainment because all living heavenly planets.
manvantarathe reign of one manu pradhna, which creates the illusory entities ultimately desire that happiness mhalit. one who is bewildered;
(progenitor of mankind) which is one designations of the jva, avidy, which which is eternal an uninterrupted by any fruitive workers, who are bereft of hari-
fourteenth of a kalpa (day of Brahm). superimposes these designations on to trace of misery. Such happiness is not to kath and hence no better than animals.
Mrga-raNovember-December; the the jva, and vidy, which removes these be found in thees three objectives. The (7.15)
best of months because grains are superimpositions. (see 5.16) fourth pururtha,which follows dharma, mha-graheato take foolishly.
collected from the field at that time. myvdathe doctrine of illusion; a is for those who aspire for moka and do mukha-cakramoonlike face.
Marcithe controlling deity of all the theory advocated by the impersonalist not hanker for the other three goals. Such mukhyaprimary.
winds in the universe. followers of ®akarcrya which holds people are indeed few in number. Such mukta-jvaa liberated jva eternally
markaa-vairgyapretentious, un- that the Lords form, this material world persons seek a form of happiness which situated in a loving relationship with ®r
steady renunciation like that of a monkey. and the individual existence of the living is not temporary and which abounds in Bhagavn.
(2.64) entities are my or false. This phil- misery like the happiness resulting from mukticomplete emancipation from the
marud-devathe forty-nine wind-gods. osophy accepts the authority of Vedic dhama, artha, and km. They consider bondage of the material energy as
marutwindgod. texts, but interprets them is such a way such happiness as merely bodily expressed by false conceptions of I and
marydlit. mary (standard) d (giver); as to advance an impersonal conception happiness and since the body is temp- mine. There are five types of mukti:
setting the proper standard of conduct for of the Absolute and deny the personal orary, such happpiness is also temp- srpyaobtaining the same form as the
humanity. feature of Godhead. It is known as orary. As long as one is connected to the Lord; smpyaliving in close proximity
mryad-puruottama®r Rma- covered Buddhism since Buddhism is temporary body, one will not be able to to the Lord; slokyaliving on the same
candra, who established ideal conduct for overtly atheistic. attain eternal happpiness. The question planet with the Lord; srihaving the
humanity by His exemplary obed-ience myvdismto follow myvda arises as to how the relationship with the same opulence as the Lord; and syujya
to His fathers will, by His eka- patn-vrata philosophy. body can be severed. The jvas becoming one with the Lord by merging
(vow to accept only one wife), His rigid myay apahta-jñnaone whose relationship with the temporary body is with His body or the brahmajyoti.
adherence to His vow to save St-dev knowledge is covered by mys in- only due to the bondage of my. If the mukulitabudding.
and His selfless renunciation of Her, all fluence; that intelligence which is under bonds of my can be cut, the jvas mukulita-cetanabudding conscious-
for the sake of leading people on the path the influence of my thereby considering relationship with the temporary body ness; refers to the condition of the baddha-jva.
of dharma. that only Lord Nryaa in Vaikuha is will cease and one will be able to find mumukuone desiring mukti.
myaypahta-jñnaone whose know- worshipable and not ®r Ka. eternal happiness. One who thinks in this munione who endeavours to app-
ledge has been stolen by illusion (7.15) mayiin Me (the Supreme Lord, ®yma- way endeavours to remove this bondage, roach the Absolute Truth by dint of
msa-pakathe phases of the moon. sundara). and destruction of it is known as mukti intellectual prowess.
mat-paramathose who consider only medhintelligence. or moka. Because this is the sole objective
Ka to be the goal of life and who have mirrock sugar; used in India to help of those following this pururtha, it is N
totally dedicated their all-in-all to Him. in the cure for jaundice. known as moka.(see mukti). na-aabdamnot incapable of being
mtrsense objects perceived by the mlecchapeople who are unable to moka-laghut-karione of the six known through words; knowable by
senses. properly utter the Vedic mantras; principal qualities of bhakti. Its happ-iness words.
Maudgalya-gotrathe lineage de- barbarians. causes the happiness of moka to appear ngasdivine serpents.
scending from the sage Mudgala. mohaabsorption in illusory objects. insignificant in comparison. naimittikaoccasional, causal, in-
maunone who takes a vow of silence. mohanathat which creates delusion. moka-tygarenunciation with the cidental.
mylit.m (not) y (this); that which mokaliberation from material bond- purpose of attaining moksa. naimittika-karmaoccasional religious
is not; an illusion; (see my-akti). age This is the fourth pururtha, or goal Mudgala ¬ia sage who used to duties induced by specific circum-
my-mnuya-vigrahathe form of of human attainment. The three types of perform yajña on Prim and Am- stances, such as the worship of the
Bhagavn which appears as an ordinary pururthas described thus far (artha, kma vasy. Once Durvs Muni visited him. forefathers and devas in the rddha
ceremony. A person enters into the realm nmthe personality of ®r Nma, nidhnamthe resting place; place of nirupdhika-bhaktibhakti free from all
of anany bhakti to ®r Ka only when Ka Himself. dissolution. external designations.
one completely abandons these act- nara-balioffering a human being in nidrsleep; depression of the mind, nirupdhika-premaprema free from
ivities. yajña. born of tamo-gua. mundane designations; prema for ®r
naikarmyafreedom from karma and its Nrada-pañcartraa narrative in five niaktikathat which is devoid of Ka and for all His aas (parts)
reactions; action performed in Ka parts: 1) knowledge which gives parama- potency. irrespective of bodily identifications such
consciousness for which one suffers no tattva (the supreme truth); 2) knowledge nisagaunaffected by external saga; as nationality, colour, age, and species.
reaction. which awards mukti; 3) knowledge which aloof or detached. nirupdhika-snehanon-conditional
naiktikaone who insults others. awards bhakti; 4) knowledge which nikhila-rasmta-sindhuthe ocean of affection for ®r Bhagavn.
naihika-brahmacrone fixed in the awards siddhi 5) tmasic know-ledge all rasa imbued nectarean mellows. nirva-mokaliberation from bon-
vows of brahmacrya throughout ones interspersed with numerous mantras, nirhrato forcibly restrain the senses dage to matter by extinguishing material
entire life. stotras and kavacas. It is described how from their objects; to fast. desire.
nma®r Nma, the holy name of Nrada Muni once approached Lord ®iva nirkrathat which is without form. nirvedato be detached from the
Ka, is ®r Ka Himself. Nma is for knowledge; many important lokas are nirañjananon-duplicitous. material world; renunciation. (2.52)
invested with all potencies, avatras, quoted by the Gauya-Vaiava cryas nirapeka-bhaktiunalloyed bhakti nirvikalpa-samdhientering into
qualities, paraphernalia, entourage, ll, from this stra. independent of jñna, karma or personal trance unwaveringly.
dhma and so forth and chanted by the nardhamathe lowest of mankind. One endeavour. nirvikranot subject to transform-
bhaktas as part of their practice of sdhana- who gives up the path of bhakti due to nirddia-viayarelevant instructions ation.
bhakti. lack of faith. (7.15) guiding the sdhaka to the uddia-viaya nirvieadevoid of variety, feature-less,
Nmbhasaa semblence of the holy narakahell. (goal directed by ®r Guru). (2.45) without distinction.
name. The stage of chanting in which one narkara-rpaKas human-like nirdoafree from fault. nirviea-jñnaknowledge of the
is becoming cleared of sins and offenses form. nirguathat which is devoid of material featureless impersonal aspect of the
but has not yet attained pure chanting. narakara-vapuhuman form. qualities; transcendental to the modes of Absolute.
namalit. na (not) ma (me); i.e., nama nara-llKas human-like pas- nature. nirviea-svarpathe indistinct,
means to abandon ahakra, false ego. times. nirgua-bhaktibhakti beyond the effulgent aspect of Bhagavn.
nmpardhaoffensive chanting of ®r Nryaathe four handed expansion influence of the three guas. (see keval nirvtti-mrgathe path of renun-
Nma; chanting of the holy name which of the Supreme Lord Ka; the opulent bhakti). ciation of sense enjoyment.
is not accompanied by the attempt to give Lord of Vaikuha. nirgua-brahmaan erroneous con- ni(prfx.) without.
up sinful and offensive behaviour in naavaraa beautiful actor. ception of brahma in which it is supposed nikmawithout material desire.
ones life.. navadh bhaktiravaam (hearing), that the Supreme Absolute Reality is nikma-bhvaone whose heart has no
nma-sakrtanathe congregational krtanam (chanting), smaranam (rem- devoid of all qualities. ®r Ka who is expectation of reward.
chanting of r-hari-nma as demon- embering) pda-sevanam (service to the free from all material qualities, aloof from nikma-dharmaperformance of
strated by ®r Ka Caitanya Mah- lotus feet), arcanam (worship of r mrti), the guas and yet the master of the guas prescribed duties wherein the fruits are
prabhu and the other members of the vandanam (offering prayers), dsyam is the actual nirgua-brahma. offered to Viu. (see nikma-karma yoga).
Pañca-tattva; the dharma for Kali-yuga. (servitude), sakhyam (friend-ship), tma- nirgua-jñnaknowledge trans- nikma-jaiva-dharmathe eternal
Whatever benefit was achieved in Satya- nivedanam (offering ones very self to ®r cendental to the guas (conditioning dharma of the jva, i.e. to be engaged as
yuga through aga-yoga, by Tret- yuga Ka as in the mood of the gops). qualities). ®r Kas eternal servant.
through agni-hotra yajña, in Dvpara- nava-kioraa young boy. nirgu raddhfaith unaffected by the nikma-karmaactions performed
yuga through r-vigraha upsana nava-yogendrasthe nine yogs in nta- guas. without any desire for the fruits. Two
(worship of the Deity) is in this age rasa. nirgua-tattvascientific knowledge of types of people perform nikma-karma;
achievable through r-nma-sakrtana. neti netithe principle of negation transcendence. one offers everything only for the
The devats praise the age of Kali because through mental speculation followed by nirgua-vastuan object beyond the pleasure of ®r Bhagavn, and the other
such a sublime process of self-realization Myvds. They examine the world to three guas. to achieve a state of tmarma or
is presented, awarding the very highest determine what is satyam (the Absolute nirjalafasting without water. liberation.
benefit to humanity. Truth) and continuously conclude, It is nirleptaunaffected by material sense nikma-karma-jñna-mir pradhni-
nmaskrato offer respect. not this, and also not this... Thus they objects. bhta-bhaktiwhen bhakti predominates
nma-yajnaiacts that are yajña in conclude that God is avyakta (un-manifest nirmamanir (without) mama (mine); yet is mixed with nikma-karma and
name only. brahma). devoid of feelings of possessiveness. jñna.
nikma-karma-yogaworship of the nyyathe system of logic propounded pañcartrik vidhithe principle of jective of human life. (see pururtha)
Supreme Lord performed by working by Gautama Muni. One of the six following the practices of pañcartra. paramrthathe supreme goal.
without attachment to the fruits of ones principal philosophical systems of pañca-snthe five places in which a paramrtha-bahirmukhathose averse
prescribed duties. Bhrata-vara (a-darana). householder inevitably kills animals: the to the supreme goal of ®r Kas lotus
nikma-karma person who accepts fire place, the slab for grinding con- feet; atheists, agnostics, skeptics and
regulated life and performs nikma- O diments, broom, pestle and mortar and moralists.
karma with the ultimate goal of trans- okrathe sound representation of water pot. (3.13) paramrthika-raddhtranscendental
cendence. para-tattva brahma. (8.11...) Pavaa name for Arjuna; a son of faith; faith in paramrthika, that which
nikapaaone who is free from the o tat satthree words indicating the Pu. relates to the supreme spiritual truth or
cheating propensity. Supreme Absolute Reality. (17.23-28) paitalearned scholar. ultimate reality; that which relates to a
nikarmaaction which has no re-action. ppasin. higher object.
nikarmatthe state of nikarma. P ppa-yonayahthose of sinful birth. parama-saralaone who is most simple;
nikarmyathat which fosters nikarma. padaa line of Sanskrit verse; abode; a par bhaktibhakti which is under the non-duplicitous.
nihfixed adherence, established foot; that which gives evidence in direct shelter of ®rmat Rdhr. (3.19) parama-satya-svarpathe embod-
devotional practice that does not waver establishing the Supreme Lord. parabrahmaThe Supreme Absolute iment of the highest truth.
at any time. The fifth stage in the padam avyayamthe indestructible Truth, ®r Ka; the supreme brahma. (see paramtmthe Supersoul situated in
development of the bhakti-lt. shelter-giving abode of ®r Bhagavn. brahma) the hearts of all living entities as a witness
nih parthe highest stage of being pda-sevanamservice to the lotus feet para-dharmathe duty prescribed for and source of remembrance, knowledge
firmly established in bhakti. of the Lord and His uddha-bhaktas; one others. and forgetfulness.
nistrai-guyathat which is free from of the nine agas (limbs) of bhakti. parama-bhgavatamost exalted paramtm narktithe Lord situated
the three modes of material nature. padmaa lotus. bhakta. in the hearts of all. He sometimes
nityaeternal, regulated. Padma-Puraone of the six sttvic- parama-bhaktamost exalted bhakta. manifests as a human being to His
nitya abhiyuktaone who is nitya puras. paraa bhvamtranscendental nature. unalloyed bhaktas.
(always) yukta (united) with the Supreme pañca-mahbhtathe five great ele- paraa dhmathe supreme abode. Paramevarathe Supreme controller.
Lord by prema. ments: gross, liquid, fiery, gaseous and (10.12) par muktisupreme liberation.
nitya-acintya-bhedbheda-rpa-para- ethereal. (7.3) parama-mdhurya-bhvathe ecstatic ParantapaO chastiser of the enemy,
tattvathe highest scientific knowledge pañcama-pururthathe fifth and mood of supreme sweetness (showed by Arjuna.
which explains the inconceivable oneness highest goal of life, prema. ®r Caitanya in disributing ®r Nma to par akti®r Bhagavns trans-
and difference of the Lords eternal form pañca-rtraa group of bhakti-stras the baddha-jvas). cendental or superior potency which has
in relation with His energies. (see acintya- which assist the principal agas (limbs) parama-gatithe supreme destination, three divisions: cit, taastha and my.
bhedbheda-tattva) of bhakti which is bhgavad-vidhi (the the supreme planet Kaloka, Goloka (7.14) (see par prakti)
nitya-cinmaya-vastueternal con- hearing of ®r Nma). They cover five Vndvana. Paraurmalit. rmaone who de-
scious entity. topics: 1) abhigamana (the process of paramnandatranscendental bliss. lights; parauin fighting with the axe;
nitya-cit-tattvaeternal spiritual cleansing the mandira etc.), 2) updna paramnanda-maya brahmabrahma son of Jamadagni and Renuk; the sixth
consciousness. (performing ratika with flowers, incense who is transcendental bliss personified; of the davatras (ten avatras of Lord
nitya-jvathe jva exists eternally. etc.), 3) jy (worship, bathing etc of r- parabrahma ®r ®ymasundara, who Viu) mentioned in ®r Davatra-
nitya-karmaroutine obligatory duties. viu-mrti), 4) svdhyya (performance stands in a tri-bhaga-lalitam (graceful Stotram by Jayadeva Gosvm; He slew
nitya-muktaeternally liberated. The of mantra-japa (meditation on ®r Nma three-curved pose). all the katriyas of the world to give
jva, once liberated, can never again be and ®r Gyatr) and 5) yoga (recitaton of parama-padathe supreme abode; o protection to the brhmaas.
bound by my. stotrams (verses and prayers), tad vio parama pada sad payanti para-tattvathe science of under-
nitya-rpaeternal form. performance of nma-krtana and study srayo; godly persons always behold the standing the highest truth, kas tu
nityasiddha parikaraan eternally of stras such as Bhagavad-gt, ®rmad- supreme abode of ®r Viu; (¬g-Veda- bhagavn svayam (S.B 1.3.28).
perfect associate of ®r Ka. Bhgavatam which establish tattva- jñna). sahit). parikliamto regret giving in charity.
nitya-r-vigrahathe form of the Deity The Pañcartras are numerous. Some of parama-pavitrasupremely pure; (see parinmatransformation. (9.4)
is eternal, although sometimes manifest them are prominent in the ®r opaniad 8) parinma-vdathe misleading phil-
and sometimes unmanifest. GauyaVaiava parampar: ®r Nrada- parama-purua®r Bhagavn, the osophy taught by ®r ®akarcarya which
nitya-yuktaalways connected with Pañcartra, ®r Hayara-Pañcartra and supreme enjoyer. states that the body of ®r Bhagavn is
Ka. ®r ®ilya-Pañcartra. parama-pururthathe supreme ob- subject to transformation.
paro dharmathe highest dharma (see are mixed with karma and jñna, bhakti o. (10.25) prayacittaatonement.
®rmad-Bhgavatam 1.2.6). being prominent. pryamalit. yma (expanding) pra prayojanaa goal or object of attain-
paroka-vdaremaining hidden, secret prajpatia jva empowered to create (breath). (4.29) ment. In terms of bhakti, this refers to the
or speaking in an indirect way. Ka says living beings throughout the universe. prrabdha-bhogaenjoyment that is ultimate goal, ®r Ka prema, Rdh
in ®rmad-Bhgavatam (11.21.35): paroka- The chief prajpati is Brahm. coming as the fruit of previously dasyam.
vd aya paroka ca mama priyam. The prakik-vttithe commentary which performed activities. premalove for Ka which is extre-
statements of the is are indirect (paroka) illuminates. prrabdha-karmathe results of pre- mely concentrated, which completely
and I also enjoy speaking in this way. prkta-jñnaknowledge relating to vious activities which have already melts the heart, and which gives rise to a
(7.1) matter, ajñna, avidy. begun to bear fruit in the form of deep sense of mamat, or possessive-ness
prtha-sakh®r Kna, the friend of praktimaterial nature. (4.6) happiness and distress. in relationship to the Lord.
Arjuna. prakti-guasthe three binding qual- prasdagrace, mercy; generally refers prema-bhaktia stage of bhakti charact-
paradaan associate of Bhagavn in ities of material nature; sattva (good- to remnants of food offered to the Deity erized by the appearance of prema; the
one of His avatras. ness), rajas (passion) and tamas (dark- as His sanctified remnants; may also refer perfectional stage of devotion. (see B.R.S.)
paruyamharshness; cruelty. ness). to other prasd (sanctified or blessed) Prema-devthe goddess of love.
paryptithe complete reality, Bhag- prakti-tattvascientific knowledge articles such as incense, flowers, garlands, prema-lakaa-bhaktibhakti charact-
avn. of prakti (material nature); vidy and clothing and especially the prasda erized by prema.
paryuitamfood cooked the previous cvidy ca yas tad vedobhaya saha of engaging with pure consciousness in prema-may sevservice which is
day; stale. avidyay mtyu trtv vidyaymtam Kas nitya-divya-premamay sev imbued with love.
padan offensive religious im- anute. One who learns about matter and (eternal divine loving service). prema-puruottamathe Supreme
postor; heretic; atheist; one whose nature transcendence side by side transcends prasanntma joyful soul; the first Person as He displays and distributes
is like a paa (stone). death and obtains the blessings of characteristic of one situated in brahma- prema; ®r Caitanya Mahprabhu.
pau-balia sacrifice of animals. immortality. (®r Iopaniad 11), (Ch. 13) bhta; having transcended the gross and Premeya-Ratnvalia book by ®rla
payabehold! prajalpaidle talks not related to Ka; subtle bodies manipulated by the three Baladeva Vidybhana, meaning a List
phalgu-vairgyarenunciation of that one of the ten kinds of citra-jalpa (mad modes of material nature. (18.54) of Proven Tuths. ®rla Vidybhaa here
which is the energy of ®r Hari and which talks) displayed by ®r Rdh in pratka-upsakathe worship of the establishes some important philo-
could be utilized in His service, as Bhramara-gta (Her dialogue with a bee). devas considering them to be supreme. sophical principles of Gauya Vaiava
material; false renunciation. (B.R.S. pramdadelight, intoxication, mad- (9.15) siddhnta. 1) r-ka-paratamatva
1.2.126) ness; may refer to a material covering of pratihsupport. (Kas positon as superlatively
picafiend. perception or to divyonmda (the divine pratyag-tmthe pure soul. supreme), 2) ri-harir akhilmnya-
ptmbaraa yellow dho. symptoms of self-realized souls in the pratyaka-anubhava-svarpathe vedyatve (the purpose of all the Vedic
ptmbara-dhr-svarpathe original perfectional stages of ka-prema-bhakti). living entities eternal relationship of literature is to know ®r Hari), 3) viva-
form of ®r Ka who wears a lightning pralife energy; life air; the in-coming service to the Lord, the real form of the satyatva (the truth of the cosmic
yellow dhoi. breath. There are ten types of pra. (4.27) soul. Directly experiencing spiritual manifestation), 4) bheda-satyatva (the
pit-ganathe assembly of the fore- pramalit. bowing to the ground; an emotions and true form of the self. differences between the jvas and vara
fathers. offering of respect and dedication be- (pratyakadirectly experienced; anu- are factual), 5) bhagavad-dsatva (ser-vice
pitlokaa planet of the forefathers. tween bhaktas; especially one should offer bhavathe actions which display or to ®r- Bhagavn is the jvas primary
pit-ynavoyage on the path of the prama, before all r-mrtis, before ®r reveal the spiritual emotions situated characteristic), 6) jva-taratamya (dif-
forefathers. (8.26) Guru, trida-sannyss and also before within the heart; svaown; rpaform). ferentiation amongst the jvas), 7) ka-
prabhavaorigin, cause of existence. bhaktas whose hearts are free from the pratyaka-avagamamthat which can pda-padma-labdhv moka (through
prabhvaopulence, power, might, propensity to critize others. be perceived or realized directly. attaining Kas lotus feet moka is
majesty. pramayaone of the five puruas pratyhrawithdrawal of the senses available), 8) amala-ka-bhajana moka
Prabhaviuone who is inbued with (stages of human development); one who from the sense objects; the fifth step in (faultless worship of Ka is actual
supremacy, dominion and so forth; the perceives life in terms of pre-sevation. aga-yoga. liberation), 9) prama-traya pratyaka,
Lord as creator of various effects and (13.5) pravttia tendency. anumna abda (there are three kinds of
forms at the time of creation. praavalit. the syllable which gives pravtti-mrgathe path of following evidence: direct, hypothesis based on
pradhna(see my-akti). pra; derived from the dhtu (Sanskrit ones pravtti (tendency) i.e. regulated experience and the Vedas).
pradhn-bht bhaktithe perfor- verbal root) prauto make a rever- sense enjoyment; dovetailing, also pretyathe next world.
mance of activities related to bhakti that berating humming sound; the syllable known as ropa-siddha-bhakti. prtiaffection, love.
priya-parikaraa very dear eternal absorption in the object of ones affection. mellow quality; the spiritual abdasound, word, noun.
associate of the Lord. The primary characteristic of rg is a transformation of the heart which takes abda-brahmathe imports of Vedic
priyatamaKa, the most dear object. deep and overpowering thirst for the place when the perfectional state of love stra; the sound avatra of parabrahma.
pthakdistinct, separate. object of ones affection. When the loving for Ka, known as rati, is converted into sac-cid-nandathat which is com-
pulakaa sattvika bhva in which the thirst to please the object of ones liquid emotions by combining with prised of sat (eternal existence), cit
bodily hairs stand erect on end due to affection becomes so intense that in the various types of transcendental ec-stasies. (spiritual consciousness) and nanda
ecstatic emotions. absence of such service one is on the rasamay bhaktithe loving devotion of (bliss); often refers to the transcendental
Pulindacountry conquered by Bhma verge of giving up his life, it is known as the residents of Vraj; essence of hldin form of Sri Ka or the siddha-svarpa
and Sahadeva; Greece. rga. and samvit-aktis. realized jvtm: Sac-cid-nanda Bhakti-
pjworship. rga-mrgathe path of rga, or rasika-bhaktaone who is able to relish vinoda µhkura.
puya-karmapious activities. spontaneous attachment. bhakti-rasa within his heart. At the stage sac-cid-nandamayaconsisting of
prakaequilibrium of the life airs rgnuganuga (one following) rga (in of bhva, a bhaktas heart beomes infused eternality, cognizance and bliss.
during kumbhaka, a step of prayma. the footsteps of the rgtmika-bhakta). with uddha-sattva from the heart of one sac-cid-nanda-para-tattvathe
Puraseighteen historical sup- rgtmikaone whose very tm of Kas eternal associates in Vraja. This Supreme Absolute Reality who is per-
plements to the Vedas written by ®rla (nature) is rga; the bhakti of Kas uddha-sattva is then known as ka-rati, sonified eternality, cognizance and bliss.
Ka Dvaipyana Veda-vysa; he wrote eternal associates such as the gops and the first dawning of prema. When this sad-cralit. pure action; the de-
six Puras for men in sattva-gua, six for gopas which is permeated with rga. This permanent sentiment of love combines marcation between human and animal
those in rajo-gua and six written for specifically refers to the eternal residents with other ecstatic emotions, it generates society. This is a topic of serious study
those in tamo-gua. of Vraja, who are attracted to ®r Ka the unique experience of bhakti-rasa. One for a sdhaka. In Hari-bhakti-vilsa, sad-
pra-cid-vastuBhagavn, the com- in a mood of intimate love, free from any who is eligible for this taste is known as cra is divided in three sections:
plete conscious entity. conception of His opulence or majesty. a rasika bhakta. nityaktya (daily regulative principles),
pra-viksitafully blossomed; des- rgone attached to the results of his raso vai saHe,Bhagavn is certainly paka-ktya (regulative principles related
cribes the consciousness of a mukta-jva. karma (actions). the embodiment of all rasa. (see akhila- to fortnightly duties) and msa-ktya
primthe full-moon. rjking. rasmta-mrti). (saHe; vai certainly; (monthly duties).
Purua son of of Mahrja Yayti who rjasicrelated to the material mode of (is) rasathe embodiment of all rasa). sad-gurua pure guru; a spiritual
accepted his fathers request to ex-change passion. rati(1) attachment, fondness; (2) a stage preceptor who follows sat (the pure path
his old age for his youth. (see S.B Canto rajo-guathe material quality of in the development of bhakti which is of the sdhus as described within stra
9, ch.18) passion. synonymous with bhva. and as delivered through parampar).
puruaenjoyer; refers to either jva or rahasyaconfidential topic or secret. ratri-jgaraaremaining awake thr- sdhakaone who performs sdhana,
vara. rkasaa flesh-eating demon, gen- oughout the night. following a spiritual discipline to achieve
pururthathe four goals of human life: erally endowed with mystic powers. recakathe out-going breath; a stage of a specific goal.
kma, artha, dharma and moka. rakoghna-mantramantra for slaying prnyma. sdhanathe method one adopts to
purua-avatrathe purua-avatras are rkasas; Gt 11.36 is famous in mantra- justraight. accomplish a specific goal. Without
®r Kas three expansions that create stra for this purpose. tvika priest who performs a yajña on sdhana one cannot obtain sdhya, or the
the cosmic manifestaion for the uplift- Ramnujcryathe crya of the ®r- behalf of another. (3.14) goal of ones practice. There are many
ment of the rebellious jvas: Kraodakaay- sampradya, the Vaiava sampradya rucitaste; the fifth stage in the different types of sdhana corresponding
Viu, Garbhodakay Viu and begun by ®rmat Lakm Dev, the development of the creeper of bhakti. Ruci to various goals. Those who desire
Krodakay-Viu. (see S.B. 1.3.1-3 and goddess of fortune; the propounder of develops after acquiring steadiness in material enjoyment adopt the path of
2.6.39-42) viitdvaita-vda, (qualified monism) bhajana. At this stage, with the awakening karma as their sdhana. Those who desire
purua-sktaa stotram (hymn) from the wherein it is stated that although all of of actual taste, ones attraction to spiritual liberation adopt the path of jñna as their
¬g-Veda glorifying Paramtm. the energies of God are one, they each matters, such as hearing, chanting, and sdhana. Those who aspire for the eternal
Puruottamathe supreme enjoyer. maintain their individuality (vaiiya). other such devotional practices, far loving service of ®r Ka adopt the path
ptiputrid foodstuffs. raadelight, battle (as an object of exceeds ones attraction to any type of of bhakti as their sdhana. The sdhana of
delight). material activity. bhakti refers to spiritual practices such as
R rañjto color; from which the noun rajo Rudraone of the eleven expansions of hearing, chanting and so on.
rgaa deep attachment which is (passion) is derived. Lord Siva. sdhana-da(practice stage) the
permeated by spontaneous and intense rasathe exact English equivalent is stage where one practices sdhana.
untranslatable, but is herein rendered as S sdhana-siddhaone who attains
perfection through sdhana, eg., Mrken- prakti; faith characterized by material aktis (potencies); parasya aktir viv-idhaiva cultivating knowledge of his relationship
deya ¬i. desire. ryate / svabhvik jñna- bala-kriy ca with Him.
sdhuin a general, sense this refers to sahasra-bhoan address to Ka; O The Lord has multifarious aktis and thus sambandhikarelationship; conditional
any good person, a religious person or thousand armed one! (11.46) His deeds are apparently performed behaviour. (9.30)
bhakta; specifically it refers to bhaktas who sainyasoldier; relating to an army. automatically as a natural sequence. sambandhika-bhvaloving relation-
are highly advanced. Such bhaktas are also sakmawith desire. (®vetsvatara Upaniad 6.8) ships.
known as mahat (great souls) or bhgavata sakma-bhaktibhakti performed with aktyvea-avatraan empowered sammhacompletely bewildered.
(devotees who embody the material desires. As material desires are incarnation; a jva who, due to sub- sampradyaa line of disciplic suc-
characteristics of Bhagavn). of unlimited varieties, so sakma-bhakti mission to Bhagavn, becomes vea cession transmitted from guru to disciple,
sdhu-sagathe association of saintly has many forms. (empowered) by Him to act powerfully who in his turn becomes crya and
persons; the second stage in the develop- sakma-karmaactions performed with on His behalf. continues the process.
ment of the creeper of bhakti and the most a desire to taste the material fruits. slokyathe liberation of attaining the smpradyika-dhrthe current sm-
important factor for advancement in sakma-karma person who accepts same planet as the Lord. pradya flowing from ®r Ka through
bhakti. Since the genuine sdhu is the regulated life, but maintains material amacontrol of the mind. the genuine succession of self-realized
external manifestion of Bhagavn, his desires. sama-darone who possesses equal spiritual masters which floods the baddha-
saga is tantamount to uniting the baddha sakha male friend, companion or vision. jvas with the liquid of trans-cendental
jva with Bhagavn. The word sdhu- attendant; name for Kas friends such sama-dartvathe quality of being knowledge (see parampar, mnya).
saga does not mean merely to be in the as ®rdm and Madhumagala. In Gt equipoised in happiness and misery. samprajñta-samdhisamdhi in
proximity of sdhus, it means to seek them this refers to Arjuna. samdhiconcentration of the mind; which one is conscious of the difference
out, to remain with them, to offer them kha-candranyyalit. nyya (the meditation or deep trance either on between knowledge, the object of
obeisances, to serve them as far as logic) showing candra (the moon) by first Paramtm or ka-ll. (6.25) knowledge and the knower. (6.25)
possible, to hear spiritual instructions pointing to a kha (tree branch) where sama-dukha-sukhaone who is equal sasrathe cycle of repeated birth and
from them, to perform spiritual practices the moon is visible. This analogy illu- in happiness and distress; equanimous. death in this material existence.
under their direction, to follow in the strates how a spiritual teacher explains a sama sarveu bhteuone who has sasra-kpathe deep dark well of
footsteps of their behaviour and to spiritual principle by first giving his equal vision towards all beings. material life.
conduct ones life according to their audience some familiar point of ref- samsawhen two words are combined sasra-ytanthe torture of birth
instructions. erence. such as, A man is like butter; a in Sanskrit to make up one word it is and death.
sdhyathe object or goal which is woman, like fire. called samsa. The resulting combined saskraa sacred or sanctifying
desired by a person and for the attain- sakheO friend! word is called samasta-pada or com-pound ceremony; reformation or training of the
ment of which he undergoes a suitable sakh®r Rdhs female friend, word. There are six types of samsa: mind; impression on the mind of any
process is known as sdhya. There are companion or attendant; such as Lalit dvandva, bahubrhi, karma-dhray, tat- previous purificatory act in this or in prior
many different types of sdhyas, or objects and Vikh. purua, dvigu and avyay- bhva. ®r Ka births.
of attainment, and these are generally sakhya-bhvaone who has a mood of says (10.33) dvandva samsikasya ca saspara-mokathe (feeling of)
grouped into four categories: dharma friendship with Ka and who thus among com-pounds I am the liberation derived from the contact of the
(religiosity), artha (economic follows in the footsteps and under the dvandva-smasa. senses with their sense objects.
development), kma (material enjoy- guidance of one of ®r Kas rgtmika samatto be equiposed; equanimous; samyag vyavsitastaunch resolve.
ment) and moka (liberation). The skhas such as Sudm or Subala, eg., to see with equanimity and understand samvayaharmony
sdhya-vastu, or object of attainment for Gopa-kumra (see Bhad-bhgavat- the distress of others as ones own. savitthe potency which bestows
the bhaktas is Ka prema. mtam). sama-vedaone of the four Vedas; it is transcendental knowledge of the Lord
sdhyadevasa class of demigod. sakhya-rasalove or attachment for renowned for sublime hymns of praise (see cit-akti).
sa-guawith material qualities. Ka expressed in a friendly mood; one to ®r Bhagavn. santanaeternal.
sa-gua-brahmaan erroneous con- of the five primary rasas with Ka sambandha-jñnaknowledge per- santana-dharmathe eternal religion
ception of brahma in which it is supposed which manifest when the sdhaka has taining to the waking ones siddha-svarpa concerning the science of the soul.
that the qualities of brahma, such as the attained the stage of bhva or prema. (eternally perfect relationship) with Santana Gosvmone of the six
forms of Bhagavns ll avatras, are sakthe witness; Paramtm. Ka. Gosvms of Vndvana; elder brother
ultimately material. aktipotency or energy. sambandhakaone who is establishing of Rpa Goswm. He is the writer of
sa-gua-raddhfaith within the aktimnthe possessor of akti (ener- His eternal relationship with ®r Madana- Hari-bhakti-vilsa and Bhad-bhgavat-
influence of the binding qualities of gies). ®r Ka is the possessor of many mohana, the sambandha-vigraha, and is mta.
sancr-bhvaspecific moods of one varrama system. medicinal There are gods. sttvicrelated to the material mode of
immersed in ecstatic love for ®r ®r four stages of sannysa: ktcakaone sarva-gamoving everywhere (the goodness.
Rdh-Ka. (BRS) who resides in a ktr (hut) and accepts wind). (9.6) satyatruth.
sandhinthe potency which accom- alms from a family or rama till his sarva-gataall-pervading brahma; satya-dharmathe religion of truth; ®r
modates the spiritual existence of sdhana reaches maturity; bahdakathen existing or living everywhere. (2.24) Vinus nature of pure truth, (see ®r
Bhagavn and His associates, embodied he travels on trtha-ytr (pil- sarva-harahall-devourer (death). opaniad 15).
by Lord Baladeva. grimage) and bathes in bahu (many) (10.34) satya-kmaone who desires truth
sandhyprayers recited daily at the udakas (waters) practicing detachment sarva-jñaomniscient. (above all else). Once a young boy named
three junctions of the sun (tri-sandhi) with through dependence on Bhagavn; sarva-niyantthe regulator of every- Satyakma approached Gautama Muni
the earth: sunrise, high noon and sunset. parivrjakthen, when divya-jñna arises thing. for brhmaa-dk but he could not
sandhya-upsanaworshipping three in his heart, he preaches his realizations sarva-aktimn®r Ka, the poss- inform the muni of his fathers vara. The
times a day by remembering gyatr- to everyone in every village; parama- essor of all potencies. boy asked his mother but she told him
mantras. hasaby full absorption in ka-kath, sarvrayathe resting place of every- that she did not know. Satyakma
sagaassociation; may either be su- ka-tattva and ka-krtana, he becomes one. informed the muni of this, and because
saga (good association) or ku-saga (bad fully mature and the hasa (swan) of his sarva-svarpaKa, who manifests to of the boys rigid adherence to satyam,
association). mind always dives and surfaces in ®r ®r the worshipper in whatever form the despite covertly admitting his mothers
saga-varjitafree from the attach-ment Rdh-Kas nava-nava-ll. worshipper desires to see Him. identity as a prostitute, the muni accepted
to the results of ones activities, devoid sannysa person in the renounced sarvtmHe who is everything. him as an actual brhmaa. (see
of the association of non-devotees, free order of life; the highest order in the sarvatra-gaall pervading. Javalopaniad)
from the influence of externals. varrama dharma system; one who sarva-vitthe knower of everything. satya-sakalpaa name of Bhagavn
sagrahathe basis of action. (18.18) renounces the fruits of activity. sarva-vypakaall pervading. meaning that His sakalpa (deter-
sa-nihitafixed. nta-rasathe mellow of peacefulness; sarvevarathe omnipotent Lord. mination) becomes satya (fact); He desires
sakalpathe minds function of appreciating the greatness of the Lord; straVedic scripture; derived from the and the creation takes place; a
sakalpa (acceptance and determination) similar to that of a Paramtma realized Sanskrit verbal root s (to govern, characteristic of a self-realized person
after vikalpa (doubt and introspection). yog; one of the primary rasas. command). Thus, stric injunctions are whose desires attain fruition.
akhaa conch shell. nta-ratineutral and peaceful at- authoritative and should be accepted as satyavdone who speaks the truth.
skhya(1) analytical discrimination tachment. Absolute Truth. aucamcleanliness, both internal and
between spirit and matter; (2) the path ntipeace. astraweaponry. external.
of bhakti by analysing the 24 universal aragatisurrender; approaching for stra-jñaone who is fully conversant ®aunakathe head of the great sages at
elements. Understanding Paramevara to refuge or protection; the six symptoms of with stra. Naimisraya who were present when
be the controller of these elements, one araa (surrender) are: 1) acceptance of vata puruam huThey declare ®rla Sta Gosvm spoke ®rmad-
engages in His sev. all that fosters growth of r-bhakti-lt, Him to be the eternal supreme person. Bhgavatam to Parikit Mahrja.
skhya-yogayoga which gives ana- 2) avoidance of anything that hinders sateternal, pure, godly; is used to saundarya-mdhuryabeauty and
lytical knowledge about tm-tattva and that growth, 3) keeping firm faith that ®r describe brahma. Vrajendra-nandana ®r sweetness.
antm-tattva (scientific knowledge of the ®r Rdh-Ka will always extend the Ka is the complete sat entity; also sautrmaia yajña to Indra in which
soul, the Supersoul and inert objects). protective umbrella of Their lotus feet refers to His dhmas, avatras,His bhaktas, lower class people who are addicted to
sakrtana-yajñacongregational over Their devoted servants, 4) bona-fide guru etc. (17.26) alcoholic beverages offer them to him.
chanting of the Lords holy names; the acceptance of Their Lord-ships as ones aakaa group of six. This yajña is performed once in a month;
yuga-dharma especially suited for the age exclusive guardians, 5) submissive satata-yuktathose who are always mentioned in ®rmad-Bhgavatam
of Kali. offering of ones full self at Their lotus devoted. (10.23.7).
sankucitahesitating; contracted; the feet and 6) always feeling ones self lowly satkraworship, honour, flattery. savieawith features and unique
state of a baddha-jva. and humble. sattamathe best of godly men. qualities.
sakucita-cetanashrunken cons- sargacreation. sattva-guathe binding quality of saviea-jñnaknowledge of the
ciousness; without any sign of spiritual argathe name of Bhagavn ®r mode of goodness. personal features and qualities of the
consciousness. Vius bow. sattva-sauddhifull purification of Supreme Absolute Truth.
sannysa1) completely giving up the sarva-antarymthe in-dwelling existence. saviea-svarpathe personal form of
results of ones activities. (18.1-12) 2) the witness in all; Paramatma. sattva-uddhithe purification of the the Lord who possesses distinctive
fourth rama or stage of life in the sarva-deva-pjthe worship of all the jvtmas existence. characteristics.
sa-vicraan type of samprajñta- was finally blessed by Dvrakdha-Ka flour and allowed to ferment. This drink in the second loka of this work. In this
sammdhi. (6.25) with His Sudarana-cakra. is said to be highly exhilarating and to Pura all kaitava-dharma (cheating
sa-vitarkaargument; an type of iyadisciple; derived from the dhtu increase the duration of life. religion) is totally rejected and only
samprajñta sammdhi. (6.25) (verbal root) s (to command) indicating sopdhika-snehaaffection on the ahaituk-bhakti (unmotivated devotion) is
savyascina name of Arjuna that that a iya must accept r-gurus sana bodily platform. encouraged (see Vednta).
means expert at shooting arrows. (order) as his very life. spha thirst for sense enjoyment. ®r-Bhakti-rasmta-sindhua book
syujya-muktiliberation desired by the ®ivaauspicious; the destroyer of the raddhfaith in the statements of stra written by Rpa Gosvm explaining the
impersonalist followers of ®akar-crya; material creation and presiding deity of which is awakened when one has science of bhakti-yoga.
also the destination given to ®r tama-gua. accumulated pious devotional activities ®r Caitanya-®ikmtaa philoso-
Bhagavns enemies such as ®iupla. Skanda-Puraa Pura written for over many births or by the association phical book written in Bengali by ®rla
Because in that state there is no facility those in rajo-gua. and mercy a uddha-vaiava; the first Bhaktivinoda µhkura. It presents an
to render sev to Ka, it is never lokaIn Sanskrit composition, padya or manifestation of the bhakti-lt-bja; the elaborate description of the progressive
accepted by Vaiavas even if offered by poetry is expressed in the form of lokas seed of the creeper of bhakti. The inner steps a sdhaka must undergo, from the
the Lord, Himself. or verses and stanzas; a padya is regulated essence of that bja is the conception lowest step of attachments within
sevservice, attendance on. by a number of syllables (akara) or by implanted within the disciples heart to mundane society, to the highest step of
sevakaservant. the number of instants (mtr). In ®rmad serve ®r Rdh-Ka in a particular ka-prema.
sevpardhaan offence in sev. There Bhagavad-gt, an anuubha (eight capacity. r-mrtithe worshipable Deity; may
are 64 sevpardhas. syllables) is called a loka. rddhaa ceremony in honour and for be made of 8 materials: paint, metal,
sevya-tattvacategorical knowledge smaraamremembrance of the names, the benefit of deceased relatives. The jewels, wood, earth, sand, stone or mind
about the worthy object of sev. forms, qualities and pastimes of ®r forefathers are offered pia, an oblitory (implanted on the lotus of ones heart);
siddhaone who has attained per- Ka; the third step of navadh (ninefold of rice and meal, which endows them one of the five most potent practices of
fection and thus has all siddhis. bhakti). with a body suitable to attain pit-loka, bhakti (pancga) sdhu-saga, nma-
siddhntaconclusive truth; demon- smrtathose who follow the non- the planet of the forefathers. There they krtana, bhgavata-ravaa mathur-vsa
strated philosophical precept; auth- spiritual smtis, a brhmaa follower of enjoy a high standard of material enjoy- r-mrtir raddhay sevana. (see C.C.
oritative principle of stra. ®akara; one who ridgidly adheres to the ment. Madhya 22.128)
siddha-svarpathe personal form, of smtis, being overly attached to external rauta-paramparthe path of re- ®r-Srrtha-varithe commentary
the soul in the perfectional stage of ka- rituals without comprehending the ceiving divine knowledge (divya-jñna) on Bhagavad-gt composed by ®rla
sev. underlying essence or conclusion of through the parampar of self-realized Vivantha Cakravart Thkur; sra
siddhiperfection; there are eight siddhis stra. gurus by ruti (hearing). essence; arthameaning; vari
achieved by aga-yogs. smti(1) that which is remembered; (2) ravaamhearing. It is the first of the shower.
ikinstruction. tradition as distinguished from uti. The processes of nava-vidh bhakti. The entire ®rdmone of ®r Kas prominent
ik-guruthe person from whom one body of sacred literature which Vedic philosophy and culture has been sakhs; the brother of ®rmat Rdhr.
receives instructions about how to remembers ®r Bhagavn (in contra- passed down by the process of hearing ®rla ®rdhara Svmpdaa Vaiava
progess on the path of bhajana, is known distinction to ruti, which is directly heard so the ability to hear attentively from saint who is said to have been formerly a
as the ika or instucting spiritual master; by or revealed to the is). These include transcendental sources is of prime follower of ®karcrya. He took to
one may accept any number of ik- the six Vedgas, the dharma-stras such importance. heart the last instructions given by his
gurus; ®r Govindadeva acts as the as Manu-sahita, the Puras, and the rehataramore perfect. guru: Bhaja govinda (just worship
original ik-guru as He instructs Arjuna Itihsas (histories). rbeauty; Lakm, ®rmat Rdhr. Govinda). ®r Caitanya Mahprabhu
and through him, all living entiities. Since snigdhaaffectionate; foods that are ®r Gurua pure, bona-fide spiritual accepted ®rdhara Svms k (com-
ik and dk-gurus are equal and fattening; milk, cream etc. master who has established his relation- mentary) on ®rmad-Bhgavatam as
identical manifestations of Ka, snehaaffection. ship with ®r Ka. authorative.
acceptance of ik-guru must be soma-rasathe nectar drunk by the ®rmad-Bhgavatamthe crest jewel of rmatopulences, riches or fortune.
accompanied by the same serious devas which grants them relative Vedic literatures. The nectarean ripened ruti(1) that which is heard, (2)
commitment as acceptance of dk-guru. immortality. fruit of the tree of Vedic knowledge. ®r revelation, as distinguished from smti,
®iuplaan incarnation of a gate- soma-yajñaa sacrifice mentioned in Caitanya proclaims it to be the amala- tradition; infallible knowledge received
keeper of Vaikuha who appeared in the Vedas wherein the soma plant was puram (spotless Pura) for therein, no by Brahm or by the great sages in the
Ka-ll to nourish Bhgavns past-imes pressed between stones, sprinkled with fruitive motivation is offered for the beginning of creation and which de-
by serving Him as His enemy, and who water, strained, mixed with ghee and performance of pious deeds, as affirmed scends in disciplic succession from them;
the body of literature which was directly social body. nyavda voidist; follower of the samvit, and hldin.
manifest from the Supreme Lord. This su-durcraone who commits the most teachings of Buddha. svarpa-tattvatruth about the Lords
applies to the original four Vedas (also abominable actions. Sta Gosvmspoke the ®rmad original form.
known as the nigama) and the Upaniads. su-durdaramvery rare sight; difficult Bhgavatam as he heard it from ®uka-deva svarpa-vigrahathe vigraha (Deity
stabdhaproud. to gain vision of; rare to see. Gosvm, to the sages at Naimis- raya. form) who is the svarpa (original form
sthay-bhvaone of the five essential sukhahappiness. Sryathe sun god. of ®r Ka) descending as an avatra,
ingredients of bhakti-rasa; the permanent sukha-sdhyahaving the sdhya susthita-prajñone who is perfectly although appearing as a temporary
sentiment of love for Bhagavn in one of (objective) which awards the highest equipoised in samdhi. (2.57) manifestation.
the five primary relationships of happiness. strasconcise aphorisms which contain Svaya Bhagavn ®r Ka®r Ka,
tranquility, servitude, friendship, ukla-gatithe bright path within the compressed knowledge for easy learning the original Personality of Godhead from
parental affection or conjugal love. celestial firmament which leads to moka. and remembrance. whom all avatras emanate.
sthita-prajña sage whose intelligence (8.26) sva-aa-paramtmathe Supersoul, a svayavaraa contest to win the hand
is fixed in self-realization. (2.54...) ukla-pakathe bright fortnight; the plenary portion of Svaya Bhagavn. of a princess in marriage wherein the
stutipraise or prayers in glorification bright path which leads to moka. (8.26) (8.4) princess herself (svayam) chooses (vara).
of the Lord. ®ukrcryathe guru of the asuras; the sva-bhvanature, disposition. ®ymasundara Muraldhrthe sup-
Subalaone of ®r Kacandras cow- greatest poet. (10.37) svabhvajvas in their constitutional remely beautiful form of ®r Ka whose
herding friends. suktipiety, virtue; pious activity. Sukti state; also means those who create complexion is like a fresh, dark rain cloud
Sudma-Vipraa brhmaa friend of ®r is of two types: nitya, eternal, and material bodies because they identify and who plays sweetly on His flute
Ka. naimittika, temporary. The sukti by which their tm with the body. (8.3) (Murali).
sudarana-cakrathe invincible disc one obtains sdhu-saga and bhakti is sva-bhva-vdone who declares that
weapon of the Lord. nitya-sukti. It is eternal because it yields nature is supreme; a member of a T
uddha-bhaktaa purified and per- eternal fruit. Bhakta-saga, or the Buddhist sect. tad-agathe limbs or various aspects
fected bhakta, free from any internal association of bhaktas, and bhakti-kriy- sva-bhviknaturally, inherent. of tat (that, the Absolute Truth).
defect. saga, or contact with acts of bhakti, are sva-dharmaones prescribed duty; tad-vastuthe Absolute Reality.
uddha-bhaktiThe cultivation of nitya-sukti. These activities are said to be occupation according to ones svabhva. tadektma-rpa® Kas expansion
activities which are meant exclusively for nitya-sukti and not bhakti proper when svaa®r Bhagavns plenary por- forms which are almost identical with
the pleasure of ®r Ka, or in other they are performed accidentally or tions. Svaya Bhagavn.
words, the uninterrupted flow of service without pure raddh. When this type of sva-rpathe form of His plenary tadya-vastuobjects belonging or
to ®r Ka, performed through the sukti acquires strength after many expansions. related to ®r Bhagavn, such as Tulas,
expression of various spiritual senti- lifetimes, raddh develops toward sdhu- svsa-tattvacategorical knowledge Yamun, the dhma or the bhagavad-
ments (bhvas), which is not covered by saga and anany bhakti. The sukti by of ®r Bhagavns plenary expansions. bhakta.
jñna (knowledge aimed at impersonal which one obtains material enjoy-ment Svarga-lokathe heavenly planets tamasa parambeyond darkness.
liberation) and karma (reward-seeking and impersonal liberation is naimittika- within this material universe. tmasicrelated to the material mode of
activity), and which is devoid of all sukti. It is temporary because it produces svarpaconstitutional nature; the ignorance.
desires other than the aspiration to bring temporary results. Karma, yoga, and jñna eternal constitutional nature and identity tamasi raddhfaith in ghosts and
happiness to ®r Ka, is called uttam- are all naimittika-sukti. Naimittika-sukti of the self which is realized in the stage spirits.
bhakti, pure devotional service. (BRS does not have the power to awaken faith of bhva. tamo-guathe material mode of
1.1.11.) in transcendental objects, such as the svarpa-gataconstitutional behav- ignorance or darkness.
uddha-bhakti-tattvacategorical Lords holy name, mahprasda, bhakti, iour; bhajana which is fully conscious Tantra-bhgavataa stra quoted by
knowledge of pure devotional service. and the vaiavas. activity performed for Ka by the jva ®rla Mdhvcrya stating that all ninety
uddha-rasapure nectar. skma-arrathe subtle body of mind, in his pure state; also called amir bhakti million devas and seventy million is are
uddha-sattvapure, transcendental intelligence and ego. or kevalbhakti. (9.30) nryaa-yna, meaning that they are all
goodness. (see viuddha-sattva) Sumerua golden mountain on which svarpa-lakaathe intrinsic charac- devotees of Nryaa, but among them,
uddha-svarpathe jva, situated in his the Gags waters fall and are thereby teristic of the jva. only a few are nryaa-paryaa, fully
original, pure nature. distributed to the various varas of Bh- svarpa-aktithe internal potency of dedicated to Him.
draa member of the caste of lab- maala. It is circled by the sun-god on the Lord which is superior to His tapaausterity.
ourers; considered the legs of the vir-rpa, his chariot. (S.B 5th Canto ch 16) marginal and external potencies. The tapasyperformance of austerities.
universal form, as well as the legs of the nyavoid. svarpa akti has three divisions: sandhin, tapo-yajñathe sacrifice of performing
austerities. in the holy rivers. such as Kas anklebells, peacock vaibhavamajesty, power.
tapo-yoga yog who practices au- trai-guyaa name for the knowledge feather or His garland. vaibhava-prakaexpanded forms
sterity for purification from the pro- related to the three Vedas which indicate uddia-viayathe subject to be which reveal the power of the Lord, such
pensity for sense-gratification. the pursuit of karma and jñna, features illustrated; the highest obejective of any as the expansions of ®r Ka to
tatrefers to brahma; is the cause of the of the three binding qualities of prakti stra. (2.45) accomodate the 16,108 rs (queens) of
universe; removes atat. (17.25) (material nature). unnata-ujjvala-rasathe most elevated Dvrak.
ttason; an affectionate name for a tret-yugalit. the third; by astrological relationship of divine conjugal love vaibhava-vilsaexpanded pastime
dear disciple. (6.40) reasons in this cycle of yugas; the second relished by ®r Caitanya Mahprabhu; the forms of opulence which have similar
taastha-lakaamarginal charac- of the the four yugas: Satya, Tret, peak of divine ecstasy as tasted by ®r ®r attributes to the original but are
teristics. Dvpar and Kali. Rdh-Ka in Their most confidential individually unique eg., the twenty-four
taastha-aktilit. the akti (energy) stha trida-sannysathe Gauya Vaiava pastimes. expansions of Nryaa and the different
(situated) taa (marginally); the marginal sannys carries a tri-daa to chasten and upavery close. arrangements of the akha, cakra, gad
energy of the Lord in which the jvas are purify his body, mind and words so that upamanalogy. and padma in each expansion. ®r
situated. Although the jvas are part and they will engage wholeheartedly in the Upaniads108 principal philoso-phical Rdhiks expansions of the god-desses
parcel of the internal energy of the Lord, service of Mukunda. The tridaa is to treatises that appear within the Vedas. of fortune.
they are subject to the external energy of remind himself and others that sense upsakaa worshipper. vairgyadetachment or indifference to
Bhagavn, being covered by my, and pleasure is illusory and that the goal of upsanworship. this world; spiritual discipline involving
are thus known as taa-sth, or marginal. life is to remember Ka. upsanaspiritual practices, especially the acceptance of voluntary austerities to
tat-padrthathe jva. tri-vidhathree kinds. worship of the Deity. Upsana literally achieve detachment from the objects of
tattvathe word tattva is made up of tdesire. means to sit near. Thus, upsana refers to the senses.
two parts: tat meaning that, and tva tuisatisfaction. all those activities by which one vaiiyaspeciality, a uniquely dis-
meaning quality or category. Thus tat will tygareunciation of possessiveness. approaches the Lord in order to offer tinguishing characteristic.
refer to a specific branch of the Vaiava (18.1-12) worship. vaiava-apardhaan offence against
siddhnta and tva to the various aspects tyga renunciate; one who gives up upsyathe person worthy of worship. a person who has dedicated his life to the
to be appreciated about that particular the life of material sense gratification. upsya-tattvacategorical knowledge service of ®r Viu or ®r Ka; the
topic. Thus, when tat refers to guru, tva tva-padrthathe Absolute Truth. pertaining to the highest object of greatest offence. It is named ht-mata (the
will refer to the stric process for tvam-padrtha-jñnaknowledge of worship. mad-elephant offense); just as a mad
approaching guru, the qualification and the Absolute Truth. Urjevar®rmat Rdhr, the elephant can easily uproot and destroy a
non-qualification of guru etc. tva purusottamaO best of persons! controller of the month of Karttika which plant, so an offence to Vaiava will
tattva-darone who has realized the tviluster, complexion. bestows all energy to the bhaktas. destroy the delicate bhakti-lt. One must
Absolute Reality. rja person endowed with great therefore carefully avoid such apardhas
tattva-jñnaconclusive knowledge of U power and influence. by behaving with all Vaiavas according
the truth. ucchiamfood remnants; one of three Urukrama®r Ka whose activities to the principle given by ®r Caitanya
tattva-jñnrtha-daranamto under- most potent items for awakening love of are wonderful; especially refers to Mahprabhu, Himself: td api etc.
stand the value of studying the various Ka; bhakta-pada-dhli r bhakta-pada- Vmana-deva as He took three steps of (®iktaka 3)
tattvas of Vaiava-siddhnta. jala / bhakta-bhukta-avaea tin maha-bala land by the gift of Bal Mahrja. vaiava-dkreceiving initiation
tattva-vid vaiavasthose devotees of the dust of a bhaktas feet, the water that uma-pathey who drink hot items, the from a bona-fide guru.
the Lord who are fully conversant with has washed his feet and his food- pits (forefathers). vaivnarathe digestive fire in the
tattva-jñna. remnants are the three most potent uttama-bhgavatathe highest level of stomach of all living beings. (15.14)
tattva-vitone conversant with tattva- substances for attaining ecstatic love for bhakta; one who always sees bhagavad- vaiyaa member of the caste of cow
jñna (categorical knowledge of the Ka. (C.C. Antya 16.60) bhva (ecstatic love for Bhagavn) within protectors, agriculturists or business-
various truths embracing Gauya udaya-girithe mountain in the east all beings and sees all beings situated men.
Vaiavism eg.guru-tattva, my-tattva, where the sun rises. within Bhagavn. (C.C. Mdhya 22.72) vaivasvata-manvantarathe period of
vara-tattva and so forth. Uddhavaan advisor, minister (mantr), uttama-jñnatopmost transcendental time in which the universe is governed
kcommentary. and close friend of Sri Ka in Dvrak; knowledge; knowledge concerning the by Vaivasvata-Manu, the present Manu.
trthaa holy place, specifically a holy a disciple of Bhaspati; a jñna-mira- platform of the uttama-bhgavata. vkspeech.
place where trtha-ytrs (pilgrims) bathe bhakta. vana-mla forest flower garland.
uddpanaa stimulant to ka-prema, V vanaml®r Ka who wears gar-
lands of forest flowers. Upaniads in concise statements. vijñnamayaone of the five puruas the unlimited expansions of Viu.
vntvnta (vomit) (eater); one Therefore the word Vednta especially (stages of a persons development), Viu-Yamalaa Vainava stra.
who, after rejecting material enjoyment refers to the Vednta-stra (see uttara- wherein one perceives everything in vi-okawithout grief.
and taking sannysa, again returns to mms); ®rmad-Bhgavatam is con- terms of realizing the tattvas of the stra. viuddhtmpure intelligence; a type
worldly sense enjoyment is known as a sidered to be the natural commentary on (13.5) of yoga yukta jñn.
vnt, an eater of his own vomit. Vednta-stra by the same author, vikalpathe minds function of doubt- viuddha-bhagavad-bhaktisupre-mely
Vrha-Puraone of the six sttvic Vysadeva. Therefore, in the opinion of ing and introspection; a necessary pure devotional service to Bhag- avn,
Puras. the Vaiavas, ®rmad-Bhgavatam is the function of spiritual realization before (see keval bhakti).
vara-sakaralit. a mixture of the ultimate conclusion of Vedic literature. sakalpa (determination and realization). viuddha-bhaktidevotion fully free
varas; unwanted population. Vedant-stra(see Vednta). vikarmaactivity disobedient to Vedic from selfish desire.
varrama-dharmavara means Vedicof the Vedas. injunctions; sinful activitiy. (2.47) viuddha-jñnapure knowledge.
social order and rama means a place of veu-karawith a flute in His hands. viksitabloomed; a description of the viuddha-sattvathe state of un-alloyed
raya (spiritual shelter); a shelter for vibhinnathe separated parts of heart of a mukta-jva. goodness which is beyond the influence
mankind ensuring both material and Bhagavn. vimtyunot liable to death, immortal; of material nature. ®rla ®rdhara Swm
spiritual advancement; the Vedic system vibhuBhagavn, who is all-pervading a characteristic of a realized person; no gives the following definition: The self-
for the organization of civilized society and boundless. possibility exists of becoming degraded. revealing agency of the cit-akti through
which divides society into four varas or vibhtiBhagavns divine opulences. vimuktaa distinguished person even which the Lord and His paraphernalia
orders of brhmaa, katriya, vaiya, dra, vibhti-svarpathe form of opulence; amongst liberated souls. are revealed to the devotee. Because it has
and four ramas (stages of life), the devats are Bhagavans forms of viprastirred within; inspired; a no contact with the external (material)
brahmcrya, ghastha, vna-prastha and opulence. brhmaa learned in stras dealing with energy it is known as viuddha-sattva.
sannysa. (18.41) vibhtimatthat which has majestic transcendence. viuddha-svarpathe pure constitut-
Varuagod of the waters. qualities. vra-rasathe mellow of chivalry; one ional position of the jva. When thus
vasantaspring; also known as tu-rja, vibhti-tattvacategorical knowledge of the twelve gaua-rasas (secondary situated, the jva can render service to
or the king of seasons. concerning the variegated opulence of ®r mellows). Bhagavn.
VsudevaKa the son of Vasudeva. Ka. vir-puruathe universal form or viuddha-tattvacategorical know-
Vasuseight devats with shining vibhti-yogayoga through com- complete Cosmic Being who has auth- ledge which is untouched by the
qualities such as pvaka (the firegod). prehending ®r Kas divine glories. ority over all of the devats (see adhidaiva). influence of mental speculation; re-vealed
vtsalya-bhvathe mood of parental vidvat prattiperception based on Virocanaan asura, son of Prahlda knowledge.
affection felt by ®r Kas father and transcendental knowledge. By this, Mahrja and father of Bali Mahrja. viuddha-vieaespecially pure.
mother, Nanda Mahrja and Yaod Kas bhaktas, who are endowed with vryaheroism. viuddha-viea-dhmathe abode of
Miy, as well as those who follow in conscious vision (cit caku) realize His visargathe secondary creation per- utter purity.
their footsteps. human form to be directly the abode of formed by Brahmj; the second of the ten vivarpathe universal form. (Ch. 11)
Vedathe four primary books of sac-cid-nanda. (11.52) topics of ®rmad-Bhgavatam; activities of vivedevaa class of devat worshipped
knowledge presented by ®rla Vysa- vidyknowledge the conditioned soul and his daily by Vedic householders to become
deva; Rg, Sma, Atharva and Yajur. vidy-vrttithe function of real know- perpetuation of the conditioned state. free from sins incurred by pañca-sna, the
vedgasix auxiliary portions of the ledge. viaya-lambanasubservience to ®r inadvertant harming of living beings. (see
Vedas; 1) ®ikproper pronunciation vigrahathe Deity form of the Lord. Kacandra as the object of rasa. 3.13)
and articulation of Vedic Sanskrit, 2) vi-jarwithout age, ageless; a charac- viaya-prava buddhiintelligence vivarpathe universal form.
chandasrhythmic metres for chanting teristic of a realized person; freedom from which tends towards the objects of sense vivarpa-upsakaa worshipper of the
lokas, 3) vykaraagrammar, 4) old age, eternally youthful. gratication. (2.69) universal form.
niruktaan explanation of difficult Vedic vijighasufreedom from the desire to vieaunique, special. vivarpa-upsanaworship of the
words, 5) jyotiaastrology, 6) kalpathe enjoy sense objects; a characteristic of a vismayawonder. universal form. (9.15)
ceremonial process of Vedic ceremonies realized person. vismaya-rasathe mellow of astonish- vivato mukhamwhose faces are on all
for yajña. vijittmpure mind; a type of yoga ment. sides; four-headed Brahm.
Vedntaconclusion of Vedic know- yukta jñn. (5.7) Viuvi (pervading) nu (person); one VivevaraLord of the universe.
ledge; The Upaniads are the latter portion vijñnarealization of divine know- who is all-pervasive; the Supreme Lord vitaafallacious argument.
of the Vedas, and the Vednta-stra ledge; realization of ®r Kas mdhurya of the cosmos. vivarttato mistake one object for
summarizes the philosophy of the (sweetness). Viu-tattvacategorical knowledge of another; illusion. (9.4)
vivekawisdom, discrimination. preach the message of Ka to the master of mystic power.
vrajalit. You should go (to My conditioned souls. yogone whose heart remains con-
exclusive shelter) In other words, You yatnavnan endeavouring person; one nected with ®r Bhagavn; one who
should go to the land of Vraja, where ®r who takes a staunch vow. endeavours for spiritual perfection.
®r Rdh-Mdhava engage in Their aa- yauktika-prattiperception based on yojanaa measurement equal to eight
klya-nitya-ll (daily eight-fold eternal reasoning; one of the three types of miles.
pastimes). (18.66) perceptions related to Kas eternally yugaThe four yugas or Ages: Satya,
Vrajendra-nandana®r Ka, the son blissful form by devas and persons who Tret, Dvpara and Kali.
of the king of Vraja. are proud of their jñna. (11.52) yuga-avatrathe avatras who teach
vrataA vow undertaken for self- yavanaTurks. the yuga-dharma in the four ages; in Satya-
purification and spiritual benefit. yaytm suprasidati(yayby which; yuga the avatra was ®ukla. He taught
Visa king of the Yadu dynasty. tmthe self; suprasdatibecomes aga-yoga. In Tret the avatra was
vyaktia person. completely satisfied. (S.B. 1.2.6) The Yajña-mrti. He taught agnihotra-yajña
Vysathe literary avatra; the compiler supreme occupation (dharma) for all (fire sacrifice). In Dvpara-yuga the
of Vedas, Puras, Upaniads, Brahma-stra humanity is that by which men can attain avatra was Pthu Mahrja. He taught
and ®rmad-Bhgavatam. to loving devotional service unto the ®r-mrti-sev (Deity worship) and in
vyavasytmika buddhidetermined, transcendent Lord. Such devotional Kali-yuga, the present age, the avatra
one-pointed intelligence. service must be unmotivated and was the most glorious and magnanimous
uninterrupted to completely satisfy the ®r Ka Caitanya Mahprabhu who
Y self. inaugerated the hari-nma-sakrtana-
YdavaKa, the best of the Yadu yogaspiritual discipline to link one yajña.
dynasty. with the Supreme; to stabilize the mind yukta-tamathe best of yogs.
yajamnahe on whose behalf a yajña so that it is not disturbed by sense objects. yukta-vairgyaappropriate renun-
is performed. yoga-aivaryamystic opulence; to ciation, where all things are properly
yajña1) a sacrifice in which a deity is make the impossible possible. utilized in ®r Kas service.
propitiated by the chanting of prayers yoga-balathe strength achieved by
and mantras and the offering of ghee into yoga practice.
the sacred fire. 2) any kind of intense yogamythe internal spiritual my-stic
endeavour which is directed at achieving potency of the Lord which engages in
a particular goal. arranging and enhancing the Lords
yajña-sthalthe place where yajña is pastimes. (3.25)
offered. yoga-mir bhaktibhakti mixed with
yakaghost or spirit. yoga, but where bhakti predominates.
YamaYamarja. yogrhaadept in yoga. (6.3...)
Yamarjathe demigod who chastises yoga-arurkuone who desires to
sinful persons after they leave their perform yoga and has just begun climing
bodies. the yoga ladder (6.3...)
yaafame. yogtm puruaParamtm.
Yaod miyKas mother. yoga-vita knower of yoga.
Yaod-nandanathe son of Yaod. yoga-vittamathe best knowers of yoga.
yattmself-controlled. (12.1)
yatayaplural of yat (saint or yoga-vittarathe better knowers of
sannys); persons who make spiritual yoga. (12.1)
endeavour by performing strict vows. yoga-yajñasacrifice through per-
yat-dharmathe spiritual principles to formance of aga-yoga.
be cultivated by a renunciant; a sannys yoga-yukta-jñna jñn who per-
takes a vow to give up personal sense- forms nikma karma yoga. (5.7)
gratification to please Kas senses and Yogevara®r Ka, the supreme

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brahma-svarpathe actual form of ®r Candrathe moon god. form. prama)

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brahma-svarpathe actual form of ®r Candrathe moon god. form. prama)

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brahma-svarpathe actual form of ®r Candrathe moon god. form. prama)