Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

S

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.