Glossary \u2013 The Realization and Manifestation of Your Eternal Identity
\nGlossary \u2013 The Realization and Manifestation of Your Eternal Identity
\nAbhimana: Self-conception
\nAdhikara: Qualification
\nAnubhavas: 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.
\nAnugraha: Mercy potency of Krishna, also known as kripa-sakti (page 235)
\nAnuragaugha: That eagerness that makes one qualified for doing raganuga-bhajana
\nAnuraga: 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.
\nApana-dasa: The stage of attaining one\u2019s spiritual identity and form (also called prapti) Asakti: Intense desire for Krishna. Deep attachment to Krishna and immersion in chanting and
\nlila-smaranam. The stage of bhakti after ruci.
\nAsraya: The reservoir and giver of love (counterpart to visaya: the object and receiver of love)<\/p>\n
Glossary \u2013 The Realization and Manifestation of Your Eternal Identity
\n(7) pradosha \u2013 nightfall (8) ratri \u2013 night
\nAtyantiki: Thorough
\nBhajana-kriya: Learning how to practice bhakti. The stage of bhakti after sadhu-sanga.
\nBhava: A ray of prema, or preliminary prema. Also, a term generally used to convey specific moods, emotions, feelings and ecstatic experiences.
\nIt 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
\nBhava also means suddha-bhava \u2013 the final stage on the path of raganuga-bhakti which leads to prema. Leading up to this stage there may also be:
\nKubhava: manifested by mayavadi impersonalists who engage in bhakti for liberation or for material enjoyment.(page 231).
\nBhava-abhasa\/raty-abhasa: a temporary incomplete semblance of bhava, with intermittent displays of the external ecstasies of bhava. Has two aspects \u2013 pratibimba: reflected. And chaya: shadow. (page 231-232)
\nEkadasa-bhava: The eleven aspects of the siddha-deha (page 185):
\n(1) name (nama)
\n(2) complexion or form (rupa)
\n(3) age (vayas)
\n(4) dress (vesa)
\n(5) relationship (sambandha)
\n(6) group (yutha)
\n(7) order (ajna): has two types nitya (specific) and naimittika (occasional) (8) service (seva)
\n(9) divine cherished ambition (parakastha)
\n(10) maintainer (palyadasi)
\n(11) residence (nivasa)<\/p>\n
nitya \u2014 always; regularly;<\/p>\n
Hladini-sakti: Pleasure potency
\nLobha: Spiritual greed for a relationship with Krishna in His lila. The thirst for attaining prema.
\nMahabhava: 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.
\nIt has two stages of increasing intensity:
\n\u2022 Rudha-bhava: When sattvika-bhavas become very brilliant.
\n\u2022 Adhirudha-bhava: When the sattvika bhavas attain an inconceivably greater excellence than those of ruddha-bhava.
\nThis has two types:
\nModana: joyful, the ultimate activity of the hladina-sakti, the limit of sweetness, endowed with all auspiciousness, and most excellent.
\nMadana: intoxicating, the state of modana in separation; the experience of union and separation simultaneously, causing thousands of anubhavas to appear simultaneously; unites everything.
\nMana: The stage of prema excelling sneha, which melts the heart, takes up non-cooperation to hide one\u2019s intentions, and gives the experience of fresh sweetness. Has two types: madhu\/ honey: manifestation of non-cooperation, and grita\/ghi, unmanifest non-cooperation.
\n\u2022 Udatta\/grita-sneha hides its non-cooperation and shows gentleness, or manifests non- cooperation slightly.
\n\u2022 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.
\n3<\/p>\n
Glossary \u2013 The Realization and Manifestation of Your Eternal Identity
\nManjari: The nitya-sakhis who have affection for both Radha-Krishna, but with slightly more
\naffection for Radha. Prana-sakhis are the primary manjaris.
\nNaimittika-ajna: Occasional orders
\nNishtha: Steadiness. Unshakable faith and steadiness in sadhana and bhajana.
\nNitya-ajna: Specific orders
\nPaddhati: A systematic, step-by-step method of practice<\/p>\n
parakiya-rasa
\nTheir attitude toward Krsna was that of paramour love. Therefore, the loving affairs of Krsna with the gopis are called parakiya-rasa – Krishna Book
\nParakiya-bhava: Paramour (unmarried) love
\namante<\/p>\n
Prakata-lila\/Aprakata-lila: Manifest\/unmanifest pastimes
\nPrakasa: Dimension of awareness
\nPranaya: The stage of prema excelling mana. Mana that exhibits intimacy. (page 244-245)
\nHas two types:
\n\u2022 Maitram: intimacy endowed with modesty, which may become sumaitrya when combined with udatta-sneha, (slightly manifest non-cooperation).
\n\u2022 Sakhya, or intimacy devoid of fear, which may become susakhya when combined with lalita-madhu-sneha, (non-cooperation).
\nPrema: 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)
\nHas six stages of intensity: sneha, mana, pranaya, raga, anuraga and mahabhava.
\nHas 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)
\nRaga: Literally, attachment: an intense, irresistable, spontaneous absorption in, and attachment to, the object or person of one\u2019s 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.
\nIt has two forms:
\n\u2022 Nilima (blue): has two forms:
\n4<\/p>\n
Glossary \u2013 The Realization and Manifestation of Your Eternal Identity
\nNili: devoid of decrease, not clearly distinguishable, covers bhavas attached to it;
\nSyama: some timidity, revealing more qualities, takes a long time to reach perfection.
\n\u2022 Raktima (red): has two forms:
\nManjishtha: never vanishes, does not depend on other elements, and increases its beauty constantly.<\/p>\n
Kusumbha: dependent on other elements, becomes permanent in contact with certain qualities, by mixing with other ragas becomes beautiful.<\/p>\n
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.
\nTaste in relation to rati:
\n\u2022 Primary rasa is in relation to devotee\u2019s primary rati.
\n\u2022 Secondary rasa is in relation to devotee\u2019s secondary rati.
\nRasa 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.
\nRati: 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 \u2018pleasure\u2019.
\nHas two types:
\n\u2022 Primary rati: also called \u201csthayi-bhava\u201d: 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)
\n\u2022 Secondary rati\/gauna-rati- Seven specific emotions that may temporarily predominate sthayi-bhava. (page238)
\nRuci: 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.
\nSadhaka: One who performs sadhana Sadhana: Devotional service in practice
\n5<\/p>\n
Glossary \u2013 The Realization and Manifestation of Your Eternal Identity
\nSadhaka-rupa: The physical body of the practitioner, also known as sadhaka-deha Sadharani-rati: The unique loving disposition of the queens of Dwaraka.
\nSadhya: Devotional service in perfection.
\nSakhya-rasa: The rasa of bhakti in friendship.
\nSamanjasa-rati: Affection as in Kubja, mixed with desire for personal enjoyment.
\nSambhoga: Union between lovers- as compared to vipralambha, separation.<\/p>\n
Samartha-rati: Rati in which the desire for enjoyment becomes one with it. (page 239)<\/p>\n
Sampatti-dasa: The stage of accepting one\u2019s spiritual form in Krishna\u2019s unmanifest eternal pastimes.<\/p>\n
Samvit-sakti: The Lord\u2019s knowledge potency
\nSanskrit notes – 8<\/p>\n","protected":false},"excerpt":{"rendered":"
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