Mantra - a mystical sloka composed of the names of Sri Bhagavan which addresses any individual deity.

Mantras are given to a disciple by a guru at the time of diksa. The question may be raised that since bhagavan-nama is independent, how can mantras, which are composed of the names of the Lord (bhagavan-nama) , be dependent upon diksa?

Srila Jiva Gosvami has discussed this question in Bhakti-sandarbha (Anuccheda 284). He says that mantras are bhagavannamatmika. This means that mantras are composed of the names of Bhagavan. The difference is that mantras also contain some special words like nama, svaha, and klim. Sri Bhagavan and the rsis have invested mantras with special power by which those mantras reveal one’s own specific relationship with Krsna. Therefore it may seem that mantras are endowed with some special potencies that are not invested in nama.

A contradiction arises because if bhagavan-nama (which is lacking these special attributes) is able to bestow the supreme object of attainment (parama-purusartha) without any need for diksa, how is it that mantras are dependent on diksa when they are even more powerful than nama?

Srila Jiva Gosvami analyzes that by the constitutional nature of mantras, they are not dependent on diksa. Nonetheless, people in general are influenced by the bodily conception and their hearts are polluted with abominable desires. In order to curb these tendencies, the rsis have established regulations to be followed in the arcana-marga. Otherwise, by constitutional nature, there is no difference between nama and mantra in the matter of their independence of any formalities.

Nama, being non-different from nami, or Bhagavan Himself, is already invested with all potencies. Therefore in actuality, the glory of nama is superior to that of mantras. Yet Jiva Gosvami says that the diksa-mantras are invested with the power to reveal the sadhakas’ specific relationship with the Lord - sri bhagavata samam atmasambandha- visesa-pratipadakas ca (Bhakti-sandarbha, Anuccheda 284). The same thing is stated in Anuccheda 283: divyam-jnanam hy atra srimati mantre bhagavat-svarupa-jnanam tena bhagavata sambandha-visesa-jnanam ca (see diksa). This means that when a guru who is situated on the platform of bhava gives diksa, the mantras are invested with the knowledge of Bhagavan’s svarupa and knowledge of one’s specific relationship with Him. Therefore, those who are desiring to attain the prema-seva of Sri Krsna in Vraja in one of the four relationships of dasya, sakhya, vatsalya, or madhura should accept diksa-mantras from a guru who is established in one of these moods.

(See also: Mantra , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

raja yoga: (Sanskrit) "King of yogas."

Also known as ashtanga yoga, "eight-limbed yoga." The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, the Yoga Sutras of Patanjali.

The eight limbs are as follows.

1)    yama: "Restraint." Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation.

2)    niyama: (Sanskrit) "Observance." Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment- giving the refinement of nature and control of mind needed to concentrate and ultimately plunge into samadhi.

3)    asana: "Seat or posture." A sound body is needed for success in meditation. This is attained through hatha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmasana, the "lotus pose," for meditation. The Yoga Sutras indicate that asanas make the yogi impervious to the impact of the pairs of opposites (dvandva), heat-cold, etc.

4)    pranayama: "Mastering life force." Breath control, which quiets the chitta and balances ida and pingala. Science of controlling prana through breathing techniques in which lengths of inhalation, retention and exhalation are modulated. Pranayama prepares the mind for deep meditation.

5)    pratyahara: "Withdrawal." The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal.

6)    dharana: "Concentration." Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows.

7)    dhyana: "Meditation." A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted.

8)    samadhi: "Enstasy," which means "standing within one's self." "Sameness, contemplation." The state of true yoga, in which the meditator and the object of meditation are one.

See: yoga, asana, samadhi, raja yoga.

(See also: Raja Yoga , Hinduism, Body Mind and Soul)

Absolute:

The highest Reality; supreme Consciousness; the pure, untainted, changeless Truth.

(See also: Absolute , Yoga, Yoga Dictionary, Siddha Yoga, Siddha Yoga Dictionary)

A B C D E F G H I J K L M N O P Q R S T U V X Y Z

kundalini (ahamkara, kundalini shakti): elemental, feminine energy that is ordinarily asleep and coiled at the human coccyx and whose activation can purify the activator. The word kundalini stems from a Sanskrit term meaning circular, coiled.

kundalini yoga (Shakti Yoga, tantra yoga): A means of activating kundalini. , when kundalini is awake, it enriches human lives emotionally, intellectually, physically, and spiritually. Moreover, its arousal contributes to the cure of many intractable diseases. Kundalini yoga includes bhuta shuddhi.

(See also: Kundalini shakti , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

babaji

one who devotes the major portion of his life to solitary devotional practices, especially chanting the Lord’s names.

(See also: babaji , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Kundalini-shakti:

Kundalini-shakti ("coiled power"): according to Tantra and hatha yoga, the serpent power or spiritual energy, which exists in potential form at the lowest psycho-energetic center of the body (i.e., the mula-adhara-cakra) and which must be awakened and guided to the center at the crown (i.e., the sahasrara-cakra) for full enlightenment to occur

(See also: Kundalini-shakti ,Yoga, Yoga Dictionary)

-vasis

Residents.

(See also: #NAMN? , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

adi-guru

The first spiritual master of a disciplic succession.

(See also: adi-guru , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Dharma - from the verbal root dhr meaning ‘to sustain’; lit. that which sustains;

1) the natural, characteristic function of a thing; that which cannot be separated from its nature;

2) religion in general.

3) the socio-religious duties prescribed in sastra for different classes of persons in the varnasrama system; one’s fixed occupation in relation to the highest ideals known to man.

Dharma is aspired for by persons who not only desire enjoyment in this world, but who hanker for something more, like Svarga. For this it is necessary to follow the religious codes outlined in sastra. By following the religious duties prescribed according to varnasrama, one can enjoy happiness in this life and attain Svarga. The performance of dharmika duties is foremost for such people, and therefore their purusartha (goal of life) is known as dharma.

There are many types of dharma. Stri-dharma (a woman’s dharma) refers to the duties, behaviour etc., that sustain the proper nature of a woman. Similarly, dharmas such as purusa-dharma, brahmana-dharma, sudra-dharma; and sannyasa-dharma, are described in dharma-sastras. Ultimately, however, dharma means the natural attraction of the part for the whole, the jiva for Krsna. All of these other dharmas are only related to this temporary body, therefore, in the midst of performing them, one must cultivate atma-dharma, the soul’s eternal occupation as servant of Krsna, so that one can reach the point, either now or tomorrow, of sarva-dharman parityajya, giving up all secondary dharmas and taking full shelter of Sri Sri Radha-Krsna.

(See also: Dharma , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

kundalini yoga:

a modern term based on a misunderstanding of laya yoga. If valid, it is dangerous to do as described. There are simpler and safer methods.

(See also: kundalini yoga , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Amrit:

1)  The nectar of immortality; the divine nectar that flows down from the sahasrara when the Kundalini is awakened.

2)  An area in Siddha Yoga meditation ashrams and centers where refreshments can be purchased.

(See also: Amrit , Yoga, Yoga Dictionary, Siddha Yoga, Siddha Yoga Dictionary)

A B C D E F G H I J K L M N O P Q R S T U V X Y Z

Ajna chakra:

energy center located behind the forehead, also called psychic centre - one of the seven energy centers

(See also: Ajna chakra ,Yoga, Yoga Dictionary)

Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider. Because in his book, Maharsi Jaimini has established the correct interpretation of the Vedic statements and how they may be decided through logical analysis, this book is known as mimamsa-grantha. The Vedas have two divisions: purva-kansa (the first part) , dealing with Vedic karma; and uttara-kansa (the latter part) , dealing with the Upanisads or Vedanta. Since Jaimini’s book deals with an analysis of the first part of the Vedas, it is called purva-mimamsa. As Jaimini’s philosophy deals exclusively with an analysis of Vedic karma, it is also known as karma-mimamsa.

Jaimini has minutely examined how Vedic ritualistic karma is to be performed and what its results are. He has accepted the Vedas as apauruseya (not created by any man) , beginningless, and eternal. His philosophy is established on the basis of the Vedas. However, he has given prominence only to Vedic karma. He states that the jivas are meant to performVedic karma only. By proper performance of Vedic karma, one can obtain parama-purusartha, the supreme goal, which in his opinion refers to the attainment of the celestial planets.

In Jaimini’s view, the visible world is anadi, without beginning, and it does not undergo destruction. Consequently, there is no need for an omniscient and omnipotent Isvara to carry out the creation, maintenance, and destruction of the world. Jaimini accepts the existence of pious and sinful karma. According to his doctrine, karma automatically yields the results of its own actions. Therefore, there is no need for an Isvara to award the results of karma.

(See also: Purva-mimamsa , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Ragamayi bhakti - bhakti which is permeated with raga, or spontaneous affection. Ragamayi bhakti is not within sadhana. It refers to the stage after prema has arisen. In the beginning, there is prema, which then develops into sneha, mana, pranaya, raga, anuraga, bhava and mahabhava.

When prema attains the state of raga it is called ragamayi. It comes after one takes his birth in the womb of a gopi and attains the association of Krsna’s ragatmika-bhaktas. By that association, first prema will come and then it will gradually evolve to the stage of raga and on up to mahabhava. The word trsna used here means ‘thirst’ to drink Krsna, His form (rupa) , taste (rasa) , smell (gandha) , sound (sabda) and touch (sparsa). The word premamayi is a general term that can indicate the stage of prema anywhere in its development from the stage of sneha right up to the stage of mahabhava.

(See also: Ragamayi bhakti , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Visrambha-guru-seva - service to guru which is imbued with deep faith and intimacy (see visrambha). Service devoid of formality. Complete absence of any feeling of separateness from the guru. This type of service is possible only in an advanced stage.

(See also: Visrambha-guru-seva , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Maya - illusion; that which is not; Sri Bhagavan’s external potency which influences the living entities to accept the false egoism of being independent enjoyers of this material world.

(See also: Maya , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Parama-guru - grand-spiritual master; the guru of one’s guru.

(See also: Parama-guru , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Spiritual practices:

Activities that purify and strengthen the mind and body for the spiritual path. Siddha Yoga practices include chanting, meditation, mantra repetition, hatha yoga, seva (selfless service), and contemplation.

(See also: Spiritual practices , Yoga, Yoga Dictionary, Siddha Yoga, Siddha Yoga Dictionary)

A B C D E F G H I J K L M N O P Q R S T U V X Y Z

Bhakti - the word bhakti comes from the root bhaj, which means to serve (see bhajana). Therefore the primary meaning of the word bhakti is to render service. Sri Rupa Gosvami has described the intrinsic characteristics of bhakti in Sri Bhakti-rasamrta-sindhu (1.1.11) as follows: anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu-silanam bhaktir uttama - "

Uttama-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the benefit of Sri Krsna, in other words, the uninterrupted flow of service to Sri Krsna, performed through all endeavors of body, mind, and speech, and through expression of various spiritual sentiments (bhavas).

It is not covered by jnana (knowledge of nirvisesa-brahma, aimed at impersonal liberation) and karma (reward-seeking activity) , yoga or austerities; and it is completely free from all desires other than the aspiration to bring happiness to Sri Krsna.”

(See also: Bhakti , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Advaita-jnana - knowledge of non-duality. Although in the true sense this refers to the Supreme Absolute Personality of Godhead who is devoid of all duality, the Mayavada conception of advaitajnana is that the ultimate substance, brahma, is devoid of form, qualities, personality, and variegatedness.

(See also: Advaita-jnana , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

asanas

Postures assumed in yoga practice to purify the body and mind; a seat.

(See also: asanas , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Svarupa-sakti - Sri Bhagavan’s divine potency. It is called svarupasakti because it is situated in His form. This potency is cinmaya, fully conscious, and thus it is the counterpart and antithesis of matter. Consequently it is also known as cit-sakti, potency which embodies the principle of consciousness.

Because this potency is intimately connected with the Lord, being situated in His form, it is further known as antaranga-sakti, the internal potency. Because it is superior to His marginal and external potencies both in form and glory, it is known as para-sakti, the superior potency. Thus, by its qualities, this potency is known by different names - svarupa-sakti, citsakti, antaranga-sakti, and para-sakti.

The svarupa-sakti has three divisions:

(1) sandhini, the potency which accommodates the spiritual existence of Krsna and all of His associates;

(2) samvit, the potency which bestows transcendental knowledge of Him; and

(3) hladini, the potency by which Krsna enjoys transcendental bliss and bestows such bliss upon His bhaktas (see sandhini, samvit, and hladini). The supreme entity known as Parabrahma is composed of saccid- ananda. These features (eternal existence, full-cognizance, and supreme bliss) can never be separated from each other. Similarly sandhini, samvit, and hladini are always found together. No one of these potencies can ever be separated from the other two. However, they are not always manifest in the same proportion. When sandhini is prominent in visuddha-sattva, it is known as svarupa-sakti predominated by sandhini. When samvit is prominent, it is known as svarupa-sakti predominated by samvit. And when hladini is prominent, it is known as svarupa-sakti predominated by hladini.

(See also: Svarupa-sakti , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)