Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32532011-12-19 05:36S Sac-cid-ananda-siddha-deha—perfect spiritual body comprised of eternity, knowledge, and bliss. Sadhu-bhusaAa—saintly qualities. Sadhu-sanga—association with pure-hearted saintly devotees. Sad-guru—one’s eternal spiritual master. Sakhi-snehadhika—a girlfriend who has more affection for her group leader than for Krishna. Sambandha-abhidheya-prayojana-vicara—deliberation on the principles of relationship with the Personality of Godhead (sambandha); activities leading to the realization of perfect reciprocation with Krishna in terms of that relationship (abhidheya); and the ultimate necessity (prayojana), the perfection of Krishna-prema. Sambhogecchamayi—an aspect of kamanuga-bhakti (raganuga-bhakti in the madhurya-rasa) in which a devotee cultivates the mood of a nayika, or mistress, characterized by a purposeful desire for one’s own independent supramundane conjugal union with the Lord, keeping exclusively His pleasure in view. Sampradayic siddhanta—a school’s ultimate conclusion. Sanga-kirtana—congregational chanting, sankirtana. Sanketa-kunja— a kunja appointed as a meeting place. Sara-grahi—a devotee who relishes drinking the essence of unalloyed devotion. SharaAagati—pure devotional surrender. Shastra—Vedic scripture. Shayana-mandira—sleeping-temple (bedroom). Siddha-deha—perfect spiritual body. Sindura—red vermillion. Shisya-praya—the mere semblance of a disciple. Sneha-samyukta-nama-sankirtana—when, out of deep affection for Nami (Shri Shri Radha-Krishna) coupled with keen aspiration to attain the prema-sevas of Their lotus feet, one concentratedly engages one’s mind, body, and voice in loudly singing the Holy Names of the Lord. ShravaAa-dasha—the period of acquaintance through the devotional process of hearing. Shringara—another name for the madhurya-rasa. Sthayi-bhava—permanent ecstatic emotional disposition (in one of the five primary rasas). Shuddha-nama—the pure Divine Name, identical to Krishna Himself. Shuddha-sattvika—having the spiritual nature of pure goodness. Su-dura-pravasa—feelings of intense separation when Krishna leaves Vrindavana to take up residence in a far-distant place (Mathura and on to Dvaraka). Sukriti—piety. Svadhina-bhartrika—one whose lover is under Her control. Svamini—mistress. Svananda-kami—one possessed of desire for one’s own spiritual bliss. Svara-maAdalika-viAa—a thirty-six-stringed harp-like instrument belonging to the family of viAas. Svarupa-shakti—the Lord’s personal internal spiritual potency. Svayam-rupa—the original form of Godhead, Radharai’s Krishna, who exhibits one hundred percent of the Lord’s beauty, sweetness, and lovableness, in contrast to the less attractive expanded forms of Godhead. Shyama-rasa—the liquid mellows of Shyama’s sweetness. T Tad-bhavecchatmika—an aspect of kamanuga-bhakti (raganuga-bhakti in the madhurya-rasa) following in the wake of the sakhis’ service attitude in which the devotee takes the greatest pleasure in creating favorable conditions for the prema- union of the Divine Couple, in contrast to one cherishing a desire for one’s own independent supramundane conjugal union with the Lord. This is considered the preeminent, primary path of kamanuga-bhakti. Taraka—the spiritual potency that delivers the conditioned soul from material bondage. Taraka-brahma kirtana-mantra—a kirtana-mantra comprised of transcendental nomenclature imbued with the taraka potency. U Unnatojjvala-vraja-rasa—the most resplendent mellow of Vraja – the amorous love of the maidservants of Shri Radha. Upadhi—false designation. Upa-manjari—the “other” manjari second-in-command (in a particular sakhi’s group). UtkaAthita—eager to meet her lover. Uttama-Vaishnava (Uttama-adhikari)—a pure devotee of the highest order at the stage of perfection. V Vaidha-sadhana—rudimentary devotional practices strictly by the book. Vama-giri—a mountain of contrariness. Vama-madhya—a left-wing gopi whose qualities place her midway between the prakhara (“harsh girl”) and mridvi (“soft, gentle girl”). Vana-devi—forest goddess. Vana-vihara-lila—the pastime of enjoying roaming in the forest. VaraAa-dasha—the interval during which one comes to the position of accepting as fitting the revelations concerning one’s eternal spiritual identity (svarupa) in terms of the eleven aspects of the internally conceived siddha-deha. Vasanta-raga—springtime melody. Vastu-siddhi—the ultimate perfection of gaining Krishna’s direct shelter upon achieving the actuation of one’s supra- substantial sac-cid-ananda siddha-deha (perfect spiritual body) in the bhauma-lilas of the Lord. Vibhinnamsha-jivas—infinitesimal, eternally separated living beings. Vibhutis—opulences. Vilasa-kunja—pastime grove. Vipralambha-maha-bhava—the pinnacle of prema in feelings of separation, manifesting the transcendental divyonmada emotional outpourings prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa. Vipralambha-rasa-maya—that which is imbued with mellows of love in separation from the beloved. Vraja-bhakti-rasa—the mellow of devotional service in Vraja. Vrajadhipa—empress of Vraja. Vraja-dhuli—dust of Vrindavana. Vraja-prema-bhakti-rasa—the devotional mellow characteristic of a Vrajavasi’s love for Krishna. Vraja-svarupa—one’s own ultimate constitutional spiritual form as a devotee of Radha-Krishna in the realm of Vraja. |
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