Sanskrit notes – 9

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Glossary – The Realization and Manifestation of Your Eternal Identity
Glossary – The Realization and Manifestation of Your Eternal Identity
Abhimana: Self-conception
Adhikara: Qualification
Anubhavas: External symptoms or effects of ecstatic internal experiences, arising from deep emotions as conscious wilful acts. These include dancing, loud laughter and crying, singing, heavy breathing, disregarding others and yawning. Anubhava is also used as a synonym for characteristics.
Anugraha: Mercy potency of Krishna, also known as kripa-sakti (page 235)
Anuragaugha: That eagerness that makes one qualified for doing raganuga-bhajana
Anuraga: That raga which makes the object of love experienced in ever-fresh ways and itself becomes ever-fresh; gives an experience of the hero with his form, qualities and sweetness, as if previously inexperienced; transforms by special thirst; experienced as if not experienced before.
Apana-dasa: The stage of attaining one’s spiritual identity and form (also called prapti) Asakti: Intense desire for Krishna. Deep attachment to Krishna and immersion in chanting and
lila-smaranam. The stage of bhakti after ruci.
Asraya: The reservoir and giver of love (counterpart to visaya: the object and receiver of love)

Glossary – The Realization and Manifestation of Your Eternal Identity
(7) pradosha – nightfall (8) ratri – night
Atyantiki: Thorough
Bhajana-kriya: Learning how to practice bhakti. The stage of bhakti after sadhu-sanga.
Bhava: A ray of prema, or preliminary prema. Also, a term generally used to convey specific moods, emotions, feelings and ecstatic experiences.
It is also used in compound terms such as sthayi-bhava (the permanent and dominant emotional disposition in one of the four primary rasas), as well as the seven secondary emotions, gauna-ratis (page 238). These give rise to the anubhavas (external symptoms and activities from internal ecstatic symptoms) and
Bhava also means suddha-bhava – the final stage on the path of raganuga-bhakti which leads to prema. Leading up to this stage there may also be:
Kubhava: manifested by mayavadi impersonalists who engage in bhakti for liberation or for material enjoyment.(page 231).
Bhava-abhasa/raty-abhasa: a temporary incomplete semblance of bhava, with intermittent displays of the external ecstasies of bhava. Has two aspects – pratibimba: reflected. And chaya: shadow. (page 231-232)
Ekadasa-bhava: The eleven aspects of the siddha-deha (page 185):
(1) name (nama)
(2) complexion or form (rupa)
(3) age (vayas)
(4) dress (vesa)
(5) relationship (sambandha)
(6) group (yutha)
(7) order (ajna): has two types nitya (specific) and naimittika (occasional) (8) service (seva)
(9) divine cherished ambition (parakastha)
(10) maintainer (palyadasi)
(11) residence (nivasa)

nitya — always; regularly;

Hladini-sakti: Pleasure potency
Lobha: Spiritual greed for a relationship with Krishna in His lila. The thirst for attaining prema.
Mahabhava: The highest level of prema and the supreme, ultimate domain of ecstatic experiences in the realm of loving Krishna; reserved solely for Radha and Her sakhis; the stage whereby anuraga attains the state of being perceived by itself, is revealed externally through sattvika-bhavas, takes shelter of the highest raga, and spreads its influence in all devotees.
It has two stages of increasing intensity:
• Rudha-bhava: When sattvika-bhavas become very brilliant.
• Adhirudha-bhava: When the sattvika bhavas attain an inconceivably greater excellence than those of ruddha-bhava.
This has two types:
Modana: joyful, the ultimate activity of the hladina-sakti, the limit of sweetness, endowed with all auspiciousness, and most excellent.
Madana: intoxicating, the state of modana in separation; the experience of union and separation simultaneously, causing thousands of anubhavas to appear simultaneously; unites everything.
Mana: The stage of prema excelling sneha, which melts the heart, takes up non-cooperation to hide one’s intentions, and gives the experience of fresh sweetness. Has two types: madhu/ honey: manifestation of non-cooperation, and grita/ghi, unmanifest non-cooperation.
• Udatta/grita-sneha hides its non-cooperation and shows gentleness, or manifests non- cooperation slightly.
• Madhu/honey/adaksinyam-sneha means non-cooperation, either with an external show of cooperation or with an external show of slight non-cooperation. This floods the heart with an independent nature and is also called lalita-mana.

Glossary – The Realization and Manifestation of Your Eternal Identity
Manjari: The nitya-sakhis who have affection for both Radha-Krishna, but with slightly more
affection for Radha. Prana-sakhis are the primary manjaris.
Naimittika-ajna: Occasional orders
Nishtha: Steadiness. Unshakable faith and steadiness in sadhana and bhajana.
Nitya-ajna: Specific orders
Paddhati: A systematic, step-by-step method of practice

Their attitude toward Krsna was that of paramour love. Therefore, the loving affairs of Krsna with the gopis are called parakiya-rasa – Krishna Book
Parakiya-bhava: Paramour (unmarried) love

Prakata-lila/Aprakata-lila: Manifest/unmanifest pastimes
Prakasa: Dimension of awareness
Pranaya: The stage of prema excelling mana. Mana that exhibits intimacy. (page 244-245)
Has two types:
• Maitram: intimacy endowed with modesty, which may become sumaitrya when combined with udatta-sneha, (slightly manifest non-cooperation).
• Sakhya, or intimacy devoid of fear, which may become susakhya when combined with lalita-madhu-sneha, (non-cooperation).
Prema: Rati that is suitable for rasa. Pure rati at the stage where only the Lord and nothing else is the subject, and is thus suitable for pastimes. (page 239-240)
Has six stages of intensity: sneha, mana, pranaya, raga, anuraga and mahabhava.
Has three types: Praudha (in which separation is intolerable), madhya (in which the pain inflicted by separation is tolerable) and manda-prema (in which forgetfulness may occur in certain special circumstances). (page 241)
Raga: Literally, attachment: an intense, irresistable, spontaneous absorption in, and attachment to, the object or person of one’s attraction. A spontaneous deep thirst for the object of love. Raga is also the name of the stage of prema excelling pranaya, whereby suffering is removed by happiness in the heart on meeting Krishna.
It has two forms:
• Nilima (blue): has two forms:

Glossary – The Realization and Manifestation of Your Eternal Identity
Nili: devoid of decrease, not clearly distinguishable, covers bhavas attached to it;
Syama: some timidity, revealing more qualities, takes a long time to reach perfection.
• Raktima (red): has two forms:
Manjishtha: never vanishes, does not depend on other elements, and increases its beauty constantly.

Kusumbha: dependent on other elements, becomes permanent in contact with certain qualities, by mixing with other ragas becomes beautiful.

Rasa: The relishable experience coming from the convergence of an optimal combination of elements, both personal and situational, arranged by the hladini-sakti. The experience which includes prema as its heart and other elements as stimulants to create varieties of flavors and intensity.
Taste in relation to rati:
• Primary rasa is in relation to devotee’s primary rati.
• Secondary rasa is in relation to devotee’s secondary rati.
Rasa compared to bhava: The state of bhava has awareness of the elements of rasa, the various emotions. The stage which surpasses such distinctions and attains astonishing taste is called rasa.
Rati: The unique loving disposition of a devotee, which is comprised of various bhavas. A portion of the samvit potency. The smallest divisible unit of prema. Literally means ‘pleasure’.
Has two types:
• Primary rati: also called “sthayi-bhava”: The specific type and nature of the love and attachment of a devotee for Krishna ( in one of the four primary Vraja relationships: dasya, sakya, vatsalya, madhurya)
• Secondary rati/gauna-rati- Seven specific emotions that may temporarily predominate sthayi-bhava. (page238)
Ruci: Desire for the Lord but with direction from the intellect. The stage of experiencing a genuine taste and attraction for Krishna from sadhana and bhajana. The stage of bhakti after nishtha.
Sadhaka: One who performs sadhana Sadhana: Devotional service in practice

Glossary – The Realization and Manifestation of Your Eternal Identity
Sadhaka-rupa: The physical body of the practitioner, also known as sadhaka-deha Sadharani-rati: The unique loving disposition of the queens of Dwaraka.
Sadhya: Devotional service in perfection.
Sakhya-rasa: The rasa of bhakti in friendship.
Samanjasa-rati: Affection as in Kubja, mixed with desire for personal enjoyment.
Sambhoga: Union between lovers- as compared to vipralambha, separation.

Samartha-rati: Rati in which the desire for enjoyment becomes one with it. (page 239)

Sampatti-dasa: The stage of accepting one’s spiritual form in Krishna’s unmanifest eternal pastimes.

Samvit-sakti: The Lord’s knowledge potency
Sanskrit notes – 8

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