Sree Bhajana Rahasya
GLOSSARY
is eternally and
splendidly manifest only in Çré Rädhä, and occurs
only at the time of
meeting. It is also referred to as mädanäkhyamahäbhäva.
Ahaituké-bhakti – unalloyed devotion.
Aiçvarya – opulence, splendour,
majesty or supremacy; in regard to
bhakti, this refers to
devotion to Çré Kåñëa in a mood of awe and
reverence rather than
sweetness (mädhurya), thus restricting the
intimacy of exchange
between Çré Bhagavän and His devotee.
Aiçvarya-jïäna – awareness of the
aspect of divinity.
Ajäta-rati-sädhaka – a sädhaka who
has not attained the stage of
bhäva.
Akiïcana – without material
possessions; one who considers he has
nothing but Kåñëa.
Änanda – spiritual bliss,
ecstasy, joy or happiness.
Anartha – (an-artha =
non-value) unwanted desires, activities or
habits that impede
one’s advancement in bhakti; in other words,
everything that is
against bhakti.
Anartha-nivåtti – the clearing of all
unwanted desires from the heart.
This is the third
stage in the development of the creeper of devotion,
which occurs by the
influence of sädhu-saìga and bhajana-kriyä.
Aëimä – the mystic
perfection of being able to become small like a
particle.
Anubhävas – one of the five
essential ingredients of rasa. The
actions which display
or reveal the spiritual emotions situated within
the heart are called anubhävas.
They are thirteen in number: dancing
(nåtya),
rolling on the ground (viluöhita), singing (géta), loud crying
(kroçana),
writhing of the body (tanu-moöana), roaring (huìkära),
yawning (jåmbhaëa),
breathing heavily (çväsa-bhümä), neglecting
others (lokänupekñitä),
drooling (läläsräva), loud laughter
(aööahäsa),
staggering about (ghürëä) and hiccups (hikkä).
Anuräga – (1) attachment,
affection or love; (2) an intensified stage
of prema which
comes just prior to mahäbhäva. In Ujjvala-nélamaëi
GLOSSARY
4 2 9
(14.146) anuräga has
been defined as follows: “Although one regularly
meets with the beloved
and is well-acquainted with the
beloved, the
ever-fresh sentiment of intense attachment causes the
beloved to be newly
experienced at every moment as if one has
never before had any
experience of such a person. The attachment
which inspires such a
feeling is known as anuräga.”
Aparädha – (apa =
against, taking away; rädha = flow of affection)
an offence committed
against the holy name, Vaiñëavas, the spiritual
master, the
scriptures, holy places or the deity.
Aparähna – late afternoon.
Aprärabdha – unfructified; the
action has been performed and its
result, although not
yet manifested, is gradually coming to fruition.
Ärati – the ceremony of
offering a deity articles of worship, such as
incense, lamp, flowers
and fan, accompanied by chanting and bellringing.
Arcana – deity worship; one
of the nine primary processes of devotional
service.
Artha – acquisition of
wealth, economic development; one of the
four goals of human
life (puruñärthas).
Ärya-patha – the path of honesty
and chastity indicated in the
scriptures.
Äsakti – attachment; this
especially refers to attachment for the Lord
and His eternal
associates. Äsakti occurs when one’s liking for bhajana
leads to a direct and
deep attachment for the personality who is the
object of that bhajana.
This is the sixth stage in the development of
the creeper of
devotion, and is awakened upon the maturing of one’s
taste for bhajana.
Äçrama – one of the four
stages of life: brahmäcäré, gåhastha,
vänaprastha and sannyäsa.
Añöa-käléya-lélä – the pastimes that
Çré Kåñëa performs with His associates
during the eight
periods of the day. Sädhakas who are engaged
in smaraëa (remembrance)
meditate on these pastimes: (1) niçäntaGLOSSARY
4 3 0
lélä, pastimes at the end
of night; (2) prätaù-lélä, pastimes at dawn;
(3) pürvähna-lélä,
morning pastimes; (4) madhyähna-lélä, midday
pastimes; (5) aparähna-lélä,
afternoon pastimes; (6) säyaà-lélä,
pastimes at dusk; (7) pradoña-lélä,
evening pastimes; and (8) rätrilélä,
night pastimes.
Añöäìga-yoga – the yoga system
consisting of eight parts: yama
(control of the
senses), niyama (control of the mind), äsana (bodily
postures), präëäyäma
(breath control), pratyähära (withdrawal of
the mind from sensory
perception), dhäraëä (steadying the mind),
dhyäna (meditation) and samädhi
(deep and unbroken absorption
on the Lord in the
heart).
Añöa-sakhés – Çrématé Rädhikä’s eight
principal gopés: Lalitä, Véçakhä,
Citrä, Indulekha,
Campakalatä, Raìga-devé, Sudevé and Tuìgavidyä.
Añöa-sättvika-bhävas – see Sättvika-bhävas.
Açvamedha-yajïa – horse sacrifice.
Ävaraëätmikä – one of the illusory
energy’s functions: to cover real
knowledge, so the
conditioned soul feels satisfied in any condition
of life.
Avatära – (literally means
“one who descends”) a partially or fully
empowered incarnation
of Çré Bhagavän who is described in the
scriptures. An avatära
descends from the spiritual world to the material
universe with a
particular mission.
B
Bahiraìga-çakti – the Lord’s external
or material potency, also
known as mäyä-çakti.
This potency is responsible for the creation of
the material world, as
well as all affairs pertaining to it. Because the
Lord never directly
contacts the material energy, this potency is
known as bahiraìga,
external.
Bhagavän – the Supreme Lord;
the Supreme Personality of Godhead.
The Viñëu Puräëa (6.5.72–4)
defines Bhagavän as follows: “The
word bhagavat is
used to describe the Supreme Brahman who
GLOSSARY
4 3 1
possesses all
opulence, who is completely pure and who is the cause
of all causes. In the
word bhagavat the syllable bha has two meanings:
(1) one who maintains
all living entities and (2) one who causes
all living entities to
obtain the results of karma and jïäna. Complete
opulence, religiosity,
fame, beauty, knowledge and renunciation are
known as bhaga,
fortune.” The suffix vat means possessing. Thus
one who possesses
these six fortunes is known as Bhagavän.
Bhagavat-kathä – see Hari-kathä.
Bhajana – (1) activities
performed with the consciousness of being
a servant of Çré
Kåñëa. The Garuòa Puräëa (Pürva-khaëòa 231.3)
explains that the
verbal root bhaj is used specifically in the sense of
sevä, service; (2) in a
general sense bhajana refers to the performance
of spiritual
practices, especially hearing, chanting and meditating
upon Çré Kåñëa’s name,
form, qualities and pastimes.
Bhajana-kriyä – taking up the
practices of bhakti, such as hearing
and chanting. There
are sixty-four primary limbs of bhakti, of which
the first four are: to
take shelter of the lotus feet of the spiritual master;
to receive initiation
(dékñä) and spiritual instruction (çikñä); to serve
one’s guru with
great affection; and to follow the path of sädhus.
Without adopting these
practices, there is no question of making any
advancement in bhajana.
This is the second stage in the development
of the creeper of
devotion, and it occurs by the influence of
sädhu-saìga.
Bhakta – a devotee.
Bhakti – loving devotional
service to Çré Kåñëa. The word bhakti
comes from the root bhaj,
which means to serve; therefore the
primary meaning of the
word bhakti is to render service.
Bhäva – (1) spiritual
emotions, love or sentiments; (2) the initial
stage of perfection in
devotion (bhäva-bhakti). A stage of bhakti in
which çuddha-sattva,
the essence of the Lord’s internal potency consisting
of spiritual knowledge
and bliss, is transmitted into the heart
of the practising
devotee from the heart of the Lord’s eternal associates
and softens the heart
by different kinds of taste. It is the sprout
GLOSSARY
4 3 2
of prema, and
it is also known as rati. This is the seventh stage of the
creeper of devotion.
Brahmacäré – a member of the
first äçrama (stage of life) in the
varëäçrama system; a celibate,
unmarried student.
Brahman – the spiritual
effulgence emanating from the transcendental
body of the Lord; the
all-pervading, indistinct feature of the
Absolute. Depending on
the context, this may sometimes refer to the
Supreme Brahman, Çré
Kåñëa, who is the source of Brahman.
Brähma-muhürta – the auspicious
period of the day just before
dawn, from one and a
half hours to fifty minutes before sunrise.
Brähmaëa – the highest of the
four varëas (casts) in the varëäçrama
system; a priest or
teacher.
Brähmaëé – a female brähmaëa;
the wife of a brähmaëa.
C
Cakora bird – a bird that lives
solely on moonlight.
Caraëämåta – water that has been
used to bathe the feet of Çré Kåñëa
or His associates.
Cit-çakti – the poteny that
relates to the cognisant aspect of the
Supreme Lord. By this
potency, He knows Himself and causes others
to know Him. Knowledge
of the Absolute Reality is only possible
with the help of this
potency.
D
Daëòa – a measurement of
time; approximately 25–30 minutes;
explained in Çrémad-Bhägavatam,
Third Canto, Chapter 11 and in
Çré
Caitanya-caritämåta (Madhya-lélä 387–90).
Daëòavat-praëäma – daëòa =
stick, praëäma = obeisances; thus,
daëòavat-praëäma means obeisances by
falling like a stick, prostrated
obeisances.
Darçana – seeing, meeting,
visiting or beholding (especially in
regard to the deity, a
sacred place or an exalted Vaiñëava).
GLOSSARY
4 3 3
Däsé – a maidservant.
Däsya – (1) the second of
the five primary reationships with the Lord
that is established in
the stages of bhäva or prema; love or attraction
to Kåñëa which is
expressed in the mood of a servant; (2) in this
world the general
relationship of practising devotees with Kåñëa is
known as kåñëa-däsya
or bhagavad-däsya. This means simply to
recognise that one’s
true identity is that of being Kåñëa’s servant.
Devé-dhäma – the material world.
Dhäma – a holy place of
pilgrimage; the abode of Çré Bhagavän,
where He appears and
enacts His transcendental pastimes.
Dhäma-aparädha – offences committed
towards the dhäma.
Dharma – (from the verbal
root dhå = to sustain; thus, dharma
means that which
sustains). (1) religion in general; (2) the socioreligious
duties prescribed in
the scriptures for different classes of
persons in the varëäçrama
system that are meant to liberate one to
the platform of bhakti.
Dhéra-lalita-näyaka – Çré Kåñëa as a hero
who is expert in the sixtyfour
arts and in amorous
sports, always situated in fresh youth,
expert at joking,
devoid of anxiety and controlled by the prema of
His beloveds.
Dékñä – receiving initiation
from a spiritual master.
Divyonmäda – a wonderful divine
state that resembles a state of
utter confusion. It
occurs in the stage of mohana-mahäbhäva and it
has many different
features such as udghürëä and citra-jalpa. It is
found virtually only
in Çrématé Rädhikä.
G
Gauòéya Vaiñëava – (1) any Vaiñëava who
follows the teachings of
Çré Caitanya
Mahäprabhu; (2) a Vaiñëava born in Bengal.
Gopa – (1) a cowherd boy
who serves Kåñëa in a mood of intimate
friendship; (2) an
elderly associate of Nanda Mahäräja who serves
Kåñëa in a mood of
parental affection.
GLOSSARY
4 3 4
Gopé, Gopikä – (1) one of the young
cowherd maidens of Vraja
headed by Çrématé
Rädhikä who serve Kåñëa in a mood of amorous
love; (2) an elderly
associate of Mother Yaçodä who serves Kåñëa in
a mood of parental
affection.
Gåhastha – a member of the
second äçrama (stage of life) in the
varëäçrama system; a householder.
Guïjä – a small, bright red
seed with a black patch on the top. This
seed is said to
represent Çrématé Rädhikä.
Guru-paramparä – the disciplic
succession through which spiritual
knowledge is
transmitted by bona fide spiritual masters.
H
Hari-kathä – narrations of the
holy names, form, qualities and
pastimes of the Lord.
Harinäma – the chanting of Çré
Kåñëa’s holy names. Unless accompanied
by the word saìkértana,
it usually refers to the practice of
chanting the Hare
Kåñëa mahä-mantra softly to oneself on a strand
of tulasé beads.
Hlädiné-çakti – this refers to the svarüpa-çakti
which is predominated
by hlädiné (see
Svarüpa-çakti). Hlädiné is the potency which
relates to the bliss
aspect (änanda) of the Supreme Lord. Although
the Supreme Lord is
the embodiment of all pleasure, hlädiné is that
potency by which He
relishes transcendental bliss and causes others
to taste bliss.
I
Éçvaré – queen, mistress or
goddess.
Iñöadeva – one’s worshipful
deity; the particular form of Kåñëa
towards whom one is
attracted, and who is the object of one’s love
and service.
GLOSSARY
4 3 5
J
Japa – loud chanting or
soft utterance of the holy name of Kåñëa to
oneself; usually
referring to the practice of chanting harinäma on
tulasé beads. The word japa
comes from the verbal root jap, which
means to utter
repeatedly (especially prayers or incantations).
Jäta-rati-sädhaka – a sädhaka on
the platform of bhäva.
Jéva – the eternal
individual living entity who, in the conditioned
state of material
existence, assumes a material body in any of the
innumerable species of
life.
Jïäna – (1) knowledge in
general; (2) knowledge leading to impersonal
liberation.
Jïäné – one who pursues the
path of jïäna, knowledge directed
towards impersonal
liberation.
K
Kali-yuga – the present age of
quarrel and hypocrisy that began five
thousand years ago.
(Also see Yuga.)
Kalpa – the four yugas are
calculated in terms of the heavenly
calendars and
accordingly are 12,000 years in terms of the heavenly
planets. This is
called a divya-yuga, and one thousand divya-yugas
make one day of
Brahmä. The creation during the day of Brahmä is
called kalpa,
and the creation of Brahmä is called vikalpa. When
vikalpas are made possible by
the breathing of Mahä-Viñëu, this is
called a mahä-kalpa.
There are regular and systematic cycles of
these mahä-kalpas,
vikalpas and kalpas.
Käma – (1) lust to gratify
the urges of the material senses; (2) the
gopés’ transcendental desire
to enjoy amorous pastimes with Çré
Kåñëa.
Kaniñöha-adhikäré – a neophyte
practitioner of bhakti.
Karma – (1) any activity
performed in the course of material
existence; (2)
reward-seeking activities; pious activities leading to
material gain in this
world or in the heavenly planets after death;
GLOSSARY
4 3 6
(3) fate; previous
actions which yield inevitable reactions.
Karma-käëòa – a division of the
Vedas that involves the performance
of ceremonial acts and
sacrificial rites directed towards material
benefits or
liberation.
Kiìkaré – a maidservant.
Kila-kiïcita – bodily symptoms of
ecstasy. They are explained in
Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi
(Anubhäva-prakaraëa 39):
“Pride, ambition,
weeping, smiling, envy, fear and anger are the
seven ecstatic loving
symptoms manifested by a jubilant shrinking
away, and these
symptoms are called kila-kiïcita-bhävas.”
Kértana – one of the nine most
important limbs of bhakti; consisting
of either: (1)
congregational singing of Çré Kåñëa’s holy names, sometimes
accompanied by music;
(2) loud individual chanting of the
holy name; or (3) oral
descriptions of the glories of Çré Kåñëa’s names,
forms, qualities,
associates and pastimes.
Kiçora (Kiçoré) – an adolescent boy
(girl).
Kåñëa-kathä – see Hari-kathä.
Kåñëa-anuräginé – a gopé filled
with deep, loving attachment
(anuräga) for
Kåñëa.
Kñatriya – the second of the
four varëas (castes) in the varëäçrama
system; an
administrator or warrior.
Kuëòalas – earrings.
Kuïja – a grove or bower; a
natural shady retreat with a roof and
walls formed by trees,
vines, creepers and other climbing plants.
Kuìkuma – a reddish powder or
liquid used by married women to
apply to the part in
their hair.
L
Laghimä – the mystic
perfection of making oneself lighter than a soft
feather.
Läkha – one hundred
thousand, written as 1,00,000.
GLOSSARY
4 3 7
Lälä – a Brajabhäñä term of
affectionate address for a young boy.
Lélä – the divine and
astonishing pastimes of Çré Bhagavän and His
eternal associates,
which grant all auspiciousness for the living entity,
which have no
connection with this mundane world and which lie
beyond the grasp of
the material senses and mind.
Lélä-avatära – Kåñëa’s pastime (lélä)
incarnation. There are innumerable
such incarnations,
such as Balaräma, Kürma, Nåsiàhadeva
and Matsya.
Lélä-mädhurya – see Mädhurya.
M
Mädana, Mädanäkhya – see Adhirüòha-mahäbhäva.
Mädhurya-rasa – the mellow of
amorous love, also known as
çåìgära-rasa.
Mädhurya – (1) sweetness or
beauty; (2) Çré Kåñëa’s four unique
qualities: lélä-mädhurya
– He is an undulating ocean of astonishing
pastimes out of which
the räsa-lélä is supremely captivating; premamädhurya
– He is surrounded by
devotees who possess incomparable
mädhurya-prema, which develops up to
the stage of
mahäbhäva; veëu-mädhurya –
the sweet and mellow sound of His
flute attracts the
minds of everyone within the three worlds; and
rüpa-mädhurya – His extraordinary
beauty astonishes all moving
and non-moving
entities.
Madhyähna – midday.
Madhyama-adhikäré – the practitioner of bhakti
who has reached
the intermediate stage
of spiritual development.
Mahä-bhägavata – a pure devotee of
Bhagavän in the hightest stage
of devotional life,
who is expert in Vedic literature, has full faith in Çré
Kåñëa and can deliver
the whole world.
Mahäbhäva – this highest stage
of prema follows the stages of
sneha, mäna, pranaya,
räga and anuräga, and manifests when
anuräga reaches a special
state of intensity. Çréla Rüpa Gosvämé
GLOSSARY
4 3 8
elaborately defines mahäbhäva
in Ujjvala-nélamaëi (14.154):
“When anuräga reaches
a special state of intensity, it is known as
mahäbhäva. This state of
intensity has three characteristics:
(1) anuräga reaches
the state of sva-saàvedya, which means that it
becomes the object of
its own experience; (2) it becomes prakäçita,
radiantly manifest,
which means that all eight sättvika-bhävas
become prominently
displayed; and (3) it attains the state of yävadäçraya-
våtti, which means that the
active ingredient of this intensified
state of anuräga transmits
the experience of Rädhä and Kåñëa’s
bhävas to whomever may be
present and qualified to receive it. This
includes both the sädhaka-
and siddha-bhaktas.”
Mahäbhäva-vaté – endowed with mahäbhäva,
the highest loving
sentiment.
Mahäjana – a great personality
who teaches the highest ideal and
who by his conduct
sets an example for others to follow.
Mahä-kalpa – see Kalpa.
Mahämäyä, Mäyä-çakti – the
illusion-generating potency which is
responsible for the
manifestation of the material world, time and
material activities.
(Also see Mäyä.)
Mahäpuruña – one who is expert in
the imports of the scriptures,
has realised the
Supreme Brahman and is wholly detached from the
material world.
Maharñi – a great sage.
Mäna – the sentiment that
prevents the lover and beloved from
meeting freely,
although they are together and are attracted to each
other. Mäna gives
rise to transient emotions like anger, despondency,
doubt, restlessness,
pride and jealousy.
Mänasé-sevä – service performed
within the mind.
Maïjaré – a maidservant of
Çrématé Rädhikä in the category of nityasakhé
or präëa-sakhé.
Mantra – (man = mind; tra
= deliverance) a spiritual sound vibration
that delivers the mind
from its material conditioning and illusion
GLOSSARY
4 3 9
when repeated over and
over; a Vedic hymn, prayer or chant.
Mäyä – illusion; that which
is not; Çré Bhagavän’s external potency
which influences the
living entities to accept the false egoism of
being independent
enjoyers of this material world. (Also see
Mahämäyä, Mäyä-çakti.)
Mäyävädé – one who advocates
the doctrine of impersonalism.
Mohana – see Adhirüòha-mahäbhäva.
Muni – a sage, ascetic,
spiritual scholar or self-realised soul.
Muralé – one of Kåñëa’s
flutes that is thirty-six inches long, has four
holes on its body and
a mouthpiece at the end, and produces a very
enchanting sound.
N
Näma – the holy name of
Kåñëa; chanted by devotees as the main
limb of the practice
of sädhana-bhakti.
Näma-äbhäsa – a semblance of the
holy name. The stage of chanting
in which one is
becoming cleared of sins and offences but has
not yet attained pure
chanting.
Näma-aparädha – offensive chanting
of the holy name. Chanting of
the holy name that is
not accompanied by the attempt to give up
sinful and offensive
behaviour in one’s life.
Näma-aparädhé – one who chants
offensively.
Näma-saìkértana – the practice of
chanting the holy name of Kåñëa,
especially
congregational chanting.
Nämé – Çré Bhagavän; the
person addressed by the name.
Nara-lélä – human-like pastimes.
Näyaka – hero; especially
refers to Çré Kåñëa.
Näyikä – heroine; especially
refers to Çrématé Rädhikä and the other
gopés.
Nikuïja – (also kuïja)
bower, grove; a solitary place for the meeting
and enjoyment of Rädhä
and Kåñëa.
GLOSSARY
4 4 0
Nirviçeña – devoid of variety;
featureless impersonal aspect of the
Absolute.
Niçänta – the end of the night
just prior to dawn.
Niñkiïcana – free from all
material possessions, entirely destitute; a
renunciant.
Niñöhä – firm faith;
established devotional practice that does not
waver at any time. The
fourth stage in the development of the
creeper of devotion.
Nitya-sakhé – see Sakhé.
Nitya-siddha-gopés – eternally liberated gopés.
Niyama – one of the practices
of añöäìga-yoga (see Añöäìga-yoga).
P
Pälyadäsé – a maidservant of
Çrématé Rädhikä. The word pälya
means to be nourished,
cared for and protected, and the word däsé
means a maidservant;
thus, the pälyadäsés are maidservants under
the affectionate care
of Çrématé Rädhikä.
Parabrahma – the Supreme Brahman,
Çré Bhagavän.
Parakéyä-bhäva – paramour love; an
amorous relationship outside
of marriage.
Paramahaàsa – a topmost,
God-realised, “swan-like” devotee of Çré
Bhagavän; the fourth
and highest stage of sannyäsa.
Parama-tattva – the Supreme Absolute
Truth, Çré Bhagavän.
Paramätmä – the Supersoul
situated in the hearts of all living
entities as a witness
and source of remembrance, knowledge and
forgetfulness.
Parikramä – (1)
circumambulation; (2) the path that encircles a
sacred tract of land,
such as Våndävana or Vraja.
Paugaëòa – boyhood; from age
six to ten.
Pétämbara – the brilliant
golden-yellow cloth that Çré Kåñëa wears.
Prabhu – title meaning
“master”, “lord” or “ruler”.
GLOSSARY
4 4 1
Pradhäna – the original,
dormant state of material nature, prior to
the creation, when the
material elements are unmanifest. In this state
the three modes of
nature are in balance and thus inactive.
Pradoña – evening.
Prahara – (same as yäma)
a three-hour time period in the 24-hour
day. The first prahara
starts at brahma-muhürta.
Prakaöa-lélä – Kåñëa’s manifest
pastimes.
Präëakänta – the beloved of one’s
life.
Praëäma – an obeisance.
Präëanätha, Präëeçvara
–
literally means “the lord of one’s life”,
but it carries the
sense of one who is infinitely more dear to one than
one’s own life.
Präëa-preñöha-sakhé – same as priya-narma-sakhé
(see Sakhé).
Präëa-priyatama – one who is more dear
than one’s own life.
Präëa-vallabha – the beloved of one’s
life.
Präëa-sakhé – see Sakhé.
Prärabdha-karma – the results of
previous activities which have
already begun to bear
fruit.
Prasäda – (literally means
“mercy”) especially refers to the remnants
of food offered to the
deity; may also refer to the remnants of other
articles offered to
the deity, such as incense, flowers, garlands and
clothing.
Prätaù – early morning, dawn.
Praväsa – one of the four divisions
of vipralambha, separation.
Praväsa is explained in Ujjvala-nélamaëi
(Vipralambha-prakaraëa
139) as follows: “Praväsa
is a word used to indicate the separation of
lovers who were
previously intimately associated. This separation is
due to their being in
different places.” Praväsa is the obstruction or
hindrance between the näyaka
and näyikä when they have been
together and are now
separated, either because they live in different
countries or different
villages, or because of a difference in mood, or
because they are in
different places. Praväsa has two divisions: one
GLOSSARY
4 4 2
is simply going out of
sight (praväsa) and the other is going to some
distant place (sudüra-praväsa).
Prema – (1) love for Kåñëa
which is extremely concentrated, which
completely melts the
heart and which gives rise to a deep sense of
mamatä, possessiveness, in
relation to Çré Kåñëa; (2) when bhäva
becomes firmly rooted
and unchecked by any obstacle it is known as
prema. When some cause
arises that could conceivably ruin the relationship
between the lover and
beloved and yet their bond remains
completely unaffected,
such an intimate loving relationship is known
as prema. When prema
is augmented it is gradually transformed into
sneha, mäna, praëaya,
räga, anuräga and mahäbhäva.
Prema-bhakti – a stage of bhakti
which is characterised by the
appearance of prema
(see Prema); the perfectional stage of devotion;
the eighth and fully
blossomed state of the creeper of devotion.
Prema-mädhurya – see Mädhurya.
Premi-bhakta – a devotee on the
stage of prema.
Priya-narma-sakhä – see Sakhä.
Priya-narma-sakhé – see Sakhé.
Priya-sakhé – see Sakhé.
Priyatama – dearmost beloved.
Püjä – offering of worship.
Puräëa – the eighteen
historical supplements to the Vedas.
Puruñärtha – the four goals of human
life – käma, artha, dharma
and mokña.
Pürvähna – morning.
Pürva-räga – loving attraction
for Kåñëa prior to meeting. Ujjvalanélamaëi
describes pürva-räga
as follows: “When attachment
produced in the lover
and beloved before their meeting by seeing,
hearing and so on
becomes very palatable by the mixture of four
ingredients, such as vibhäva
and anubhäva, it is called pürva-räga.”
GLOSSARY
4 4 3
R
Räga-märga – the path of räga,
spontaneous attachment (see
Rägänugä).
Rägänugä – bhakti that
follows in the wake of Çré Kåñëa’s eternal
associates in Vraja,
the rägätmikä-janas, whose hearts are permeated
with räga, an
unquenchable loving thirst for Kåñëa which gives
rise to spontaneous
and intense absorption.
Rägänuga-bhakta – a devotee on the
path of spontaneous devotion.
Rägätmikä – one in whose heart
there naturally and eternally exists
a deep spontaneous
desire to love and serve Çré Kåñëa. This specifically
refers to the eternal
residents of Vraja.
Räjasüya-yajïa – an elaborate fire
sacrifice that establishes one as
the emperor of the
world.
Ramaëé – a shy young girl who
is expert in the various skills for
awakening sweet
emotions.
Rasa – (1) the spiritual
transformation of the heart which takes place
when the perfectional
state of love for Çré Kåñëa, known as rati, is
converted into
“liquid” emotions by combining with various types of
transcendental
ecstasies; (2) taste, flavour.
Räsa-lélä – Çré Kåñëa’s dance
with the vraja-gopés, which is a pure
exchange of spiritual
love between Kåñëa and the gopés, His most
confidential
servitors.
Räsa-maëòala – a circular arena in
which Çré Kåñëa and the gopés
perform their räsa-lélä.
Rasika – one who is expert at
relishing rasa; a connoisseur of rasa.
Rasika-çekhara – a title of Kåñëa
meaning “the foremost enjoyer or
master of the mellows
of love”.
Rati – (1) attachment,
fondness for; (2) a stage in the development
of bhakti which
is synonymous with bhäva (see Bhäva).
Rätri – night.
Åñi – a great sage learned
in the Vedas.
GLOSSARY
4 4 4
Ruci – taste; ruci develops
after one has acquired steadiness in
bhajana. At this stage, with
the awakening of actual taste, one’s
attraction to
spiritual matters, such as hearing, chanting and other
devotional practices,
exceeds one’s attraction to any type of material
activity; this is the
fifth stage in the development of the creeper of
devotion.
Rüdùa-bhäva – the stage of mahäbhäva
in which all the sättvikabhävas
are manifest in the
brightly burning (uddépta) condition.
Rüpa-mädhurya – see Mädhurya.
Rüpänuga-bhakta – a devotee who follows
Çré Rüpa Gosvämé on
the path of
spontaneous devotion.
S
Sädhaka – one who follows a
spiritual discipline with the objective
of achieving pure
devotion for Çré Kåñëa, and more specifically,
achieving bhäva-bhakti.
Sädhana – the method one
adopts in order to obtain one’s specific
goal, sädhya.
Sädhu – (1) (in a general
sense) a saintly person or devotee; (2) a
highly realised soul
who knows life’s aim (sädhya), who is himself
practising sädhana,
and who can engage others in sädhana.
Sädhu-saìga – association of
highly advanced devotees; the first
stage in the
development of the creeper of devotion and the most
important factor for
advancement in bhakti.
Sakhä – a male friend,
companion or attendant. There are four types
of sakhäs in
Vraja: (1) suhåda – those whose friendship is mixed with
a scent of parental
mood, who are slightly older than Kåñëa, who
bear a staff and other
weapons and who always protect Kåñëa from
demons; e.g. Subhadra,
Maëòalébhadra and Balabhadra; (2) sakhä –
those whose friendship
is mixed with a scent of servitorship, who are
slightly younger than
Kåñëa and who are exclusively attached to the
happiness of rendering
service to Kåñëa; e.g. Viçäla, Våñabha and
GLOSSARY
4 4 5
Devaprastha; (3) priya-sakhä
– those who are the same age as Kåñëa
and take the exclusive
shelter of the attitude of friendship; e.g.
Çrédäma, Sudäma and
Stoka-kåñëa; and (4) priya-narma-sakhä –
superior in every way
to the three other types of sakhäs, they are
engaged in extremely
confidential services and are possessed of a
very special mood;
e.g. Subala, Ujjvala and Madhumaìgala.
Sakhé – a female friend,
companion or attendant. Çrématé Rädhikä
has five kinds of sakhés:
sakhé, nitya-sakhé, präëa-sakhé, priya-sakhé
and priya-narma-sakhé.
Priya-narma-sakhé is also known as
parama-preñöha-sakhé or präëa-preñöha-sakhé.
(1) Sakhé – Daniñöhä
is an example. These sakhés
love and serve both Çrématé Rädhikä and
Kåñëa, but they are
slightly more inclined towards Kåñëa. (2) Nityasakhés
and (3) präëa-sakhés
– the only two kinds of sakhés who are
in the category of tad-tat-bhäva-icchätmikä
(maïjaré-sakhés). These
sakhés serve both Rädhä and
Kåñëa, with a tendency to favour Çrématé
Rädhikä and render
service to Her. They obey only Her. The präëasakhés,
like Rüpa Maïjaré and
Rati Maïjaré, being even more intimately
connected with
Çrématé, are naturally the leaders of the nitya-sakhés.
(4) Priya-sakhés and
(5) priya-narma-sakhés – Lalitä and Viçäkhä are
examples. Among the sakhés,
the priya-sakhés and the priya-narmasakhés
are most dear, and
they both serve the youthful Divine
Couple, but with a
slight tendency towards Çrématé Rädhikä. Both
these sakhés have
so much power that they can sometimes chastise
Rädhikä and at other
times chastise Kåñëa.
Sakhya-rasa – love or attachment
for Çré Kåñëa that is expressed in
the mood of a friend;
one of the five primary relationships with
Kåñëa.
Sälokya-mukti – liberation of
residing on the same planet as Çré
Bhagavän.
Samädhi – meditation or deep
trance.
Sambandha-jïäna – knowledge regarding sambandha-tattva,
the
mutual relationship
between the Lord, the living entities and the
material energy.
GLOSSARY
4 4 6
Sämépya-mukti – the liberation of
becoming a personal associate of
Çré Bhagavän.
Sampradäya – a line of disciplic
succession.
Saàvit – the knowledge
portion, cognisant aspect, of the Lord’s spiritual
potency. Although
Bhagavän is the embodiment of knowledge,
saàvit is the potency by
which He knows Himself and causes others
to know Him.
Saïcäri-bhävas – also known as vyabhicäri-bhävas;
thirty-three
internal emotions
which emerge from the nectarean ocean of
sthäyibhäva, cause it to swell
and then merge back into it. These
include emotions such
as despondency, jubilation, fear, anxiety and
concealment of
emotions.
Saìkértana – congregational
chanting of the names of Kåñëa.
Sannyäsa – the fourth äçrama
(stage of life) in the varëäçrama
system; renounced,
ascetic life.
Sannyäsé – a member of the
renounced order, a renunciant.
Säré – a female parrot.
Sarovara – lake, pool or tank.
Särñöi-mukti – in this liberation
the opulence of the devotee is equal
to the opulence of
Bhagavän.
Särüpya-mukti – in this liberation
the bodily features of the devotee
are exactly like those
of Bhagavän apart from two or three symptoms
found only on the body
of the Lord.
Çaraëägati – surrender;
approaching for refuge or protection. The
six kinds of surrender
are: (1) to accept that which is favourable to
kåñëa-bhakti; (2) to reject that
which is unfavourable; (3) to have the
strong faith “Bhagavän
will protect me”; (4) to have dependence,
thinking “Bhagavän
will take care of me”; (5) to be fully selfsurrendered
(ätma-samarpaëa);
and (6) to be humble.
Çästra – scripture,
especially the Vedic scriptures.
Sättvika-bhävas – one of the five
essential ingredients of rasa (see
Rasa); eight symptoms of
spiritual ecstasy arising exclusively from
GLOSSARY
4 4 7
viçuddha-sattva, or in other words,
when the heart is overwhelmed
by emotions in
connection with the five primary moods of affection
for Kåñëa or the seven
secondary emotions. The eight (añöa) sättvikabhävas
are: (1) becoming
stunned, stambha; (2) perspiration, sveda;
(3) standing of the
hairs on end, romäïca; (4) faltering of the voice,
svarabheda; (5) trembling, kampa;
(6) loss of colour, vaivarëya;
(7) tears, açru;
and (8) loss of consciousness or fainting, pralaya.
Säyam – dusk.
Säyujya-mukti – the liberation of
merging into the spiritual effulgence
of the Lord.
Sevä – service, attendance
on, reverence or devotion to.
Sevä-aparädha – offences in
devotional service.
Siddha-deha – perfected spiritual
body, which is beyond this gross
and subtle material
body, and fit to serve Rädhä and Kåñëa.
Çikñä-guru – the person from whom
one receives instructions on
how to progress on the
path of bhajana; the instructing spiritual
master.
Çloka – a Sanskrit verse.
Smaraëam – rememberance of the
names, forms, qualities and pastimes
of Çré Kåñëa; one of
the nine primary limbs of bhakti.
Småti – (literally “that
which is remembered”) the body of Vedic literature
that is remembered, in
contradistinction to Çruti, or that
which is directly
heard by or revealed to the åñis. Småti includes the
six Vedäìgas, the dharma-çästras
such as Manu-saàhitä, the
Puräëas and the itihäsas.
Çräddha – a ceremony in honour
of and for the benefit of deceased
relatives, in which
the forefathers are offered piëòa, an oblation of
rice or flour, which
endows them with a body suitable to attain pitåloka,
the planet of the
forefathers.
Çraddhä – faith in the
statements of the çästras which is awakened
after accumulating
pious devotional activities over many births. Such
faith is aroused in
the association of bhaktas and it is the external
manifestation of the
seed of the creeper of devotion.
GLOSSARY
4 4 8
Çravaëam – hearing the
transcendental descriptions of Bhagavän’s
names, forms,
qualities, pastimes and associates from the mouths of
advanced bhaktas. One
of the nine most important limbs of bhakti.
Çåìgära-rasa – same as mädhurya-rasa,
the amorous mellow.
Çruti – see Småti.
Sthäyibhäva – the permanent
sentiment of love for Çré Kåñëa in one
of five primary
relationships of tranquility (çänta), servitude (däsya),
friendship (sakhya),
parental affection (vätsalya) or amorous love
(mädhurya).
This also refers to the dominant sentiment in the seven
secondary mellows of
laughter, wonder, heroism, compassion,
anger, fear and
disgust.
Çuddha-sattva – the state of
unalloyed goodness; the quality of existence
which is beyond the
influence of material nature.
Çüdra – the lowest of the
four varëas (castes) in the varëäçrama
system; artisans and
labourers.
Çuka – a male parrot.
Sukåti – piety, virtue; pious
activity. Sukåti is of two types: eternal
(nitya) and
temporary (naimittika). The sukåti by which one obtains
sädhu-saìga and bhakti is nitya-sukåti
because it produces eternal
fruit.
Svarüpa – constitutional
nature, inherent identity; the eternal constitutional
nature and identity of
the self which is realised at the stage
of bhäva.
Svarüpa-çakti – the Lord’s divine
potency. It is called svarüpa-çakti
because it is situated
in the Lord’s form (svarüpa). This potency is
cinmaya, fully conscious, and
it is also known as cit-çakti, the
potency endowed with
consciousness. Because this potency is
situated in the Lord’s
form, it is further known as antaraìga-çakti,
internal potency.
Because it is superior to His marginal and external
potencies, it is known
as parä-çakti, superior potency. Thus, by its
qualities, this
potency is known by different names. The svarüpaçakti
has three divisions: sandhiné,
saàvit and hlädiné.
GLOSSARY
4 4 9
Svarüpa-siddhi – the stage in which a
devotee’s svarüpa, internal
spiritual form and
identity, becomes manifest.
Sva-saàvedya – the word saàvedya
means capable of being
known or realised; the
word sva means oneself; so the term svasaàvedya
literally means that
which has the power to be fully tasted
or experienced by
itself. When anuräga reaches the state where it
becomes the object of
its own experience it is known as svasaàvedya.
(Also see Mahäbhäva.)
T
Tämbüla – betel-nut.
Tapasya – voluntary acceptance
of austerity for the purpose of
detaching oneself from
the sense objects.
Taöasthä-çakti – the marginal potency
(the living entities) of the
Lord.
Tattva – truths, reality,
philosophical principles; the essence or substance
of anything (e.g. the
truths relating to bhakti are known as
bhakti-tattva).
Tilaka – clay markings worn
on the forehead and other parts of the
body by Vaiñëavas,
signifying their devotion to Çré Kåñëa or Viñëu,
and consecrating the
body as the Lord’s temple.
Tértha – holy place, place of
pilgrimage.
Tulasé – a sacred plant whose
leaves and blossoms are used by
Vaiñëavas in the
worship of Çré Kåñëa; the wood is also used for
chanting beads and
neck beads.
U
Udbhäsvaras – the symptoms which
reveal the spiritual emotions
situated within the
heart are called anubhävas. When they manifest
mostly as external
actions, they are known as udbhäsvaras. Sättvikabhävas
are also known as anubhävas
because they also reveal the
emotions of the heart.
The term udbhäsvaras is used, therefore, to
GLOSSARY
4 5 0
distinguish between anubhävas
arising spontaneously from sattva
(sättvika-bhävas)
and those which manifest as external actions
involving some
conscious intention.
Udghürëä – a feature of divyonmäda
(see Divyonmäda). A state in
which many varieties
of astounding and uncontrollable endeavours
are manifest. Rädhikä
experienced udghürëä when Kåñëa departed
for Mathurä. At that
time, as if in complete forgetfulness due to feelings
of separation from
Kåñëa, She thought, “Kåñëa is coming; He will
be here in just a
moment.” Thinking in this way She made the bed in
Her kuïja.
Upaniñads – 108 principal
philosophical treatises that appear within
the Vedas.
Uttama-adhikäré – the topmost devotee,
who has attained perfection
in his devotion unto
Çré Kåñëa.
V
Vaidhé-bhakti – devotion prompted by
the regulations of the scriptures.
When sädhana-bhakti
is not inspired by intense longing, but
is instigated instead
by the discipline of the scriptures, it is called
vaidhé-bhakti.
Vaijayanté-mälä – a garland made of
five varieties of flowers and
which reaches the
knees.
Vairägya – detachment or
indifference to this world; a spiritual
discipline involving
the acceptance of voluntary austerities to
achieve detachment
from the sense objects.
Vaiñëava – literally means one
whose nature is “of Viñëu”, in other
words, one in whose
heart and mind only Viñëu or Kåñëa resides. A
devotee of Çré Kåñëa
or Viñëu.
Vaiçya – the third of the
four varëas (castes) in the varëäçrama
system;
agriculturalists or businessmen.
Vaàçé – one of Çré Kåñëa’s
flutes that is about thirteen inches long
and has nine holes on
its body. Kåñëa also has a number of other,
GLOSSARY
4 5 1
longer vaàçés:
the mahänandä, or sammohiné, made of jewels; the
äkarñiëé made of gold; and the änandiné,
technically named the
vaàçulé, made of bamboo.
Vänaprastha – a member of the
third äçrama (stage of life) in the
varëäçrama system; retired life
which entails freedom from family
responsibilities and
the acceptance of spiritual vows.
Varëa – class, occupational
division, caste; the four varëas are:
brähmaëa, kñatriya, vaiçya
and çüdra.
Varëäçrama-dharma – the Vedic social
system, which organises
society into four
occupational divisions and four stages of life
(varëas and äçramas).
Vastu-siddhi – the stage in which
the vastu, or substantive entity
known as the jéva,
is fully liberated from matter. After giving up the
material body, the
living entity who has already attained svarüpasiddhi
enters into Çré
Kåñëa’s manifest pastimes, where he or she
receives the
association of Kåñëa and His eternal associates for the
first time. There one
receives further training from His eternal associates.
When one becomes
established in the mood of their prema
and one’s eternal
service to Kåñëa, one gives up all connection with
this world and enters
His spiritual abode. At this point the jéva
becomes situated in
his pure identity as a vastu, and this is known as
vastu-siddhi.
Vätsalya-bhäva – one of the five
primary relationships with Çré
Kåñëa, namely, love or
attachment for Kåñëa expressed in the mood
of a parent.
Veda – the four primary
books of knowledge compiled by Çréla
Vyäsadeva, namely, the
Åg Veda, Säma Veda, Atharva Veda and
Yajur Veda.
Vedänta – “the conclusion of
Vedic knowledge”. The Upaniñads are
the latter portion of
the Vedas and the Vedänta-sütra summarises the
philosophy of the
Upaniñads in concise statements. Therefore the
word “Vedänta”
especially refers to the Vedänta-sütra.
GLOSSARY
4 5 2
Veëu – (also called pävika)
one of Kåñëa’s flutes that is very small,
not more than nine
inches long, with six holes on its body.
Veëu-mädhurya – see Mädhurya.
Vibhäva – is defined in Bhakti-rasämåta-sindhu
(2.1.15) as follows:
“That in which rati
is tasted (älambana) and that cause by which rati
is tasted (uddépana)
is called vibhäva.”
Vidhi-märga – the path of bhakti
which follows rules and regulations.
Vikñepätmikä – one of the illusory
energy’s functions – the power
to throw the living
entity into the ocean of material existence; the
spell of diversion
that impels one to remain in conditioned life, fully
satisfied by sense
gratification.
Viläsa – pastimes, especially
the playful amorous pastimes of Çré
Rädhä-Kåñëa.
Véëä – a stringed musical
instrument of melodious sound, the
favourite instrument
of Närada Muni and of various other celestial
personalities.
Vipralambha-rasa – the mellow of
separation.
Viraha – separation (same as vipralambha).
Viçuddha-sattva – see Çuddha-sattva.
Vraja-devés,
vraja-ramaëés, vraja-sundarés – the gopés of Vraja.
Vrajaväsé – a resident of Vraja.
Vrata – a vow undertaken for
self-purification and spiritual benefit.
Vyabhicäri-bhävas – same as saïcäri-bhävas
(see Saïcäribhävas).
Y
Yajïa – (1) a sacrifice in
which a deity is propitiated by the chanting
of prayers and mantras
and the offering of ghee into the sacrificial
fire; (2) any kind of
intense endeavour which is directed at achieving
a particular goal.
GLOSSARY
4 5 3
Yäma – (same as prahara)
one of the eight periods of the day. Each
yäma consists of
approximately three hours.
Yävad-äçraya-våtti – the highest state of
anuräga. In the term
yävad-äçraya-våtti, yävad means
whomever and äçraya means the
receptacle or abode of
the experience of anuräga. This refers both
to sädhakas and
siddha-bhaktas. The word våtti means function or
activity. Yävad-äçraya-våtti
is the function or transaction which
extends its influence
to whomever is in a position to receive it. (Also
see Mahäbhäva.)
Yoga – (1) union, meeting,
connection or combination; (2) spiritual
discipline to link one
with the Supreme; to stabilise the mind so that
it is not disturbed by
sense objects. There are many different
branches of yoga such
as karma-yoga, jïäna-yoga and bhakti-yoga.
Unless specified as
such, the word yoga usually refers to the
añöäìga-yoga system of Pataïjali
(see Añöäìga-yoga).
Yogamäyä – the internal potency
of Bhagavän that engages in
arranging and
enhancing all His pastimes.
Yogé – one who practises
the yoga system with the goal of realisation
of the Supersoul or of
merging into the Lord’s personal body.
Yuga – one of the four ages
described in the Vedas: Satya-yuga,
Tretä-yuga,
Dväpara-yuga and Kali-yuga. The duration of each yuga
is said to be
respectively 1,728,000; 1,296,000; 864,000; and 432,000
years. The descending
numbers represent a corresponding physical
and moral
deterioration of mankind in each age.
4 5 5
A
abhimänaà parityajya
205
abhisära-dvayor eva
397
aciräd eva sarvärthaù
49
ädau çraddhä tataù
sädhu 22
aghacchit-smaraëaà
viñëor 13
aghadamana-yaçodä-nandanau
63
aham eväsam evägre 102
ahaà hare tava
pädaika-müla 193
aho vidhätas tava na
322
ähuç ca te
nalina-näbha 351
aihikeñvaiñaëä pära 75
alabdhe vä vinañöe vä
158
äliìganaà varaà manye
24
amaryädaù kñudraç cala
142
amüny-adhanyäni
dinäntaräëi 336
Verse Index
(main verses)
änandaika-sukha-svämé
54
anärädhya
rädhä-padämbhoja 201
anarthopaçamaà säkñäd
69
anäsaktasya viñayän
116
aìguñöha-parva-madhyasthaà
51
änukülyasya saìkalpaù
127
äpannaù saàsåtià
ghoräà 78
aparädha-sahasra-bhäjanaà
140
are cetaù
prodyat-kapaöa 93
äsaktis tad-guëäkhyäne
241
äsäm aho caraëa-reëu
293
äçäsya däsyaà
våñabhänu 210
äçliñya vä päda-ratäà
363
ataù çré-kåñëa-nämädi
108
aöati yad bhavän ahni
389
VERSE INDEX (main
verses)
4 5 6
athäsaktis tato bhävas
22
atyähäraù prayäsaç ca
86
ayi déna-dayärdra
nätha he 319
ayi nanda-tanuja
kiìkaraà 185
B
barhäpéòaà
naöa-vara-vapuù 272
bhagaväàs täs
tathä-bhütä 353
bhakti-yogena manasi
69
bhaktiù pareçänubhavo
viraktir 161
bhaktis tvayi
sthiratarä 262
bhavantam evänucaran
139
bhävena kenacit
preñöha 120
bhayaà
dvitéyäbhiniveçataù 79
C
calasi yad vrajäc
cärayan 387
ceto-darpaëa-märjanaà
28
chidra-saàvåtir
etasyäù 397
cintätra jägärodvegau
330
ciräd äçä-mätraà tvayi
345
cittaà sukhena
bhavatäpahåtaà 175
D
dadäti pratigåhëäti 88
daivena te hata-dhiyo
68
däna-vrata-tapas 65
devarñi-bhütäpta-nåëäà
99
devi
duùkha-kula-sägarodare 220
dhanyäù sma müòha-gatayo
’pi 307
dharma-vrata-tyäga 95
dhätar yad asmin bhava
40
dhyäyantaà
çikhi-piccha 212
dåñöaiù
svabhäva-janitair 90
dukülaà vibhräëäm atha
370
düräd apäsya svajanän
207
dyüta-kréòä-paöäkåñöiç
382
E
ekäntino yasya na 42
etäù paraà tanu-bhåto
296
etävad eva jijïäsyaà
82
etävän eva loke ’smin
58
evam ekäntinäà präyaù
120
evaà-vrataù
sva-priya-näma 375
G
gä gopakair anu-vanaà
316
go-puccha-sadåçé käryä
50
gopyaù kim äcarad ayaà
305
gopyaç ca kåñëam
upalabhya 348
gopyas tapaù kim
acaran 299
guror avajïä 95
H
hä devi! käku-bhara
226
hantäyam adrir abalä
313
harati çré-kåñëa-manaù
54
hare kåñëa hare kåñëa
49
harer apy aparädhän
yaù 101
harer näma harer näma
56
harir eva sadärädhyaù
155
he deva! he dayita!
337
I
idaà çaréraà
çata-sandhi 128
ihä haite sarva-siddhi
49
iti puàsärpitä viñëau
191
VERSE INDEX (main
verses)
4 5 7
ity acyutäìghrià
bhajato 190
J
jäta-çraddho
mat-kathäsu 109
jaya nämadheya!
muni-vånda 46
jihvaikato ’cyuta
vikarñati 164
K
kadähaà yamunä-tére
259
kasyänubhävo ’sya na
deva 287
kim iha kåëumaù kasya
334
ko nv éça te päda 167
kåñëaà smaran janaà
cäsya 374
kåñëa-näma-svarüpeñu
76
kåñëa
tvadéya-pada-paìkaja 134
kåñëa-varëaà
tviñäkåñëaà 1
kåñëeti yasya giri taà
114
kåñëo rakñati no jagat
132
kñäntir
avyartha-kälatvaà 240
kuhü-kaëöhé-kaëöhäd
api 402
kurvanti hi tvayi
ratià 199
kuryuù
pratiñöhä-viñöhäyäù 121
kvacid rudanty acyuta
268
M
madhura-madhuram etan
39
madhyähne
’nyonya-saìgodita 182
manaù saàharaëaà
çaucaà 51
märaù svayaà nu
madhura 340
martyo yadä tyakta 365
mäyä-mugdhasya jévasya
72
mayi bhaktir hi
bhütänäm 355
mayi prasädaà
madhuraiù 147
mithaù
prema-guëotkértis 397
N
na deça-käla-niyamo 66
na dhanaà na janaà 151
na dharmaà nädharmaà
366
na dharma-niñöho ’smi
135
nadyas tadä tad
upadhärya 310
nähaà vipro na ca nara 248
naiñkarmyam apy acyuta
36
naitan manas tava
kathäsu 163
na kämaye nätha tad
172
naktaà divä ca
gatabhir 57
näma cintämaëiù kåñëaç
107
nämäny anantasya hata
266
nämäparädha-yuktänäà
101
nämnäm akäri bahudhä
61
nämno ’sya yävaté
çaktiù 12
na måñä paramärtham
141
na näka-påñöhaà na ca
173
na ninditaà karma 136
na premä
çravaëädi-bhaktir 368
närada-véëojjévana 45
na çiñyän anubadhnéta
156
nañöa-präyeñv
abhadreñu 186
nätaù paraà karma 38
nätiprasédati
tathopacitopacärair 129
nau-khelä-lélayä
cauryaà 382
navaà divyaà kävyaà
400
näyaà çriyo ’ìga u
nitänta 289
nayanaà
galad-açru-dhärayä 237
nibaddha-mürdhäïjalir
eña 146
nijatve gauòéyän
jagati 8
nikhila-bhuvana-lakñmé
394
nimajjato ’nanta 138
niñkiïcanasya bhagavad
89
VERSE INDEX (main
verses)
4 5 8
nåtyaà viluöhitaà
gétaà 244
O
oà äsya jänanto 47
oà ity etad brahmaëo
47
P
pädäbjayos tava vinä
221
parasparänukathanaà
264
para-vyasaniné näré
258
prabhu kahe kahiläma
49
präëa-våttyaiva
santuñyen 117
präpaïcikatayä buddhyä
98
pratiñöhäçä dhåñöä 91
prema-ccheda-rujo
’vagacchati 330
premnas tu
prathamävasthä 238
priyaù so ’yaà kåñëaù
380
pürvähne dhenu-mitrair
149
R
rädhäà sälégaëäntäm
360
rädhäà
snäta-vibhüñitäà 122
rädhä-näma sudhä-rasaà
217
rätryante
trasta-vånderita 59
åte ’rthaà yat
pratéyeta 103
S
sakåd uccäritaà yena
38
sa mågyaù çreyasäà
hetuù 118
saìkértyamäno bhagavän
44
satäà nindä nämnaù 95
satäà prasaìgän mama
113
sä vidyä tan-matir
yayä 41
säyaà rädhäà
sva-sakhyä 301
sevä sädhaka-rüpeëa
251
çivasya çré-viñëor 95
smarantaù smärayantaç
ca 264
smartavyaù satataà
viñëur 100
çokämarñädibhir
bhävair 159
sphuran-muktä guïjä
maëi 383
çravaëaà kértanaà
viñëoù 191
çreyaù-såtià bhaktim
37
çré-rädhäà
präpta-gehäà 233
çåëvan sato bhagavato
131
çåëvatäà sva-kathäù
kåñëaù 186
çrute ’pi
näma-mähätmye 95
çruti-småti-puräëädi
119
süditäçrita-janärtir-äçaye
33
sva-tattve para-tattve
ca 74
svayaà tv
asämyätiçayas 284
sve sve ’dhikäre yä
niñöhä 109
çyämaà
hiraëya-paridhià 271
T
tac chraddadhänä
munayo 80
tadä rajas-tamo-bhäväù
187
tad açma-säraà hådayaà
260
tad astu me nätha sa
166
tämbülärpaëa-päda-mardana
399
taà nirvyäjaà bhaja 25
tan naù praséda
våjinärdana 194
tan-näma-rüpa-caritädi
373
taruëäruëa-karuëämaya
396
täsäm ävirabhüc
chauriù 342
tasmäd ekena manasä
157
tasyä apära-rasa-sära
214
tasyaiva hetoù
prayateta 168
tato bhajeta mäà
prétaù 109
VERSE INDEX (main
verses)
4 5 9
tato ’bhüt trivåd
oàkäro 48
tat te ’nukampäà 189
tävad bhayaà draviëa
153
tava däsya-sukhaika
143
tava kathämåtaà 385
täv utkau
labdha-saìgau 407
tayor dvayor
upälambhaù 398
tebhyo namo ’stu 43
te stambha-sveda 245
te tu sandarçanaà
jalpaù 382
tåëäd api sunécena 125
tucchäsaktiù kuöénäöé
77
tulasé-käñöha-ghaöitair
50
tvaà pratyag ätmani
tadä 178
tvayopabhukta-srag-gandha
230
U
utsähän niçcayäd
dhairyät 111
V
väco vegaà manasaù 84
vaidagdhé
sära-sarvasvaà 54
vapur-ädiñu yo ’pi ko
’pi vä 144
varaà huta-vaha-jvälä
23
väsudeve bhagavati 80
veëuà karän nipatitaà
228
vihiteñv eva nityeñu
121
vijïäpya
bhagavat-tattvaà 53
vékñyälakävåta-mukhaà
196
viçveñäm anuraïjanena
403
våttyä
sva-bhäva-kåtayä 117
Y
yad abhyarcya harià
bhaktyä 11
yadä yäto daivän
madhu-ripur 405
yadä yäto gopé-hådaya
326
yad dharma-sünor bata
281
yad icchasi paraà
jïänaà 39
yaù kaumära-haraù sa
377
yamädibhir
yoga-pathaiù 34
yä nirvåtis
tanu-bhåtäà 170
yan-martya-lélaupayikaà
276
yasyänanaà
makara-kuëòala 278
yasyänuräga-lalita-smita
324
yasyänuräga-pluta-häsa-räsa
283
yasyästi bhaktir
bhagavaty 177
yasya yat-saìgatiù
puàso 118
yä te lélä-rasa 346
yathä mahänti bhütäni
105
yathä taror
müla-niñecanena 154
yat-päda-paìkaja-paläça
179
yat te
sujäta-caraëämburuhaà 391
yävatä syät
sva-nirvähaù 160
yayä sammohito jéva 69
yena janma-çataiù
pürvaà 15
yugäyitaà nimeñeëa 303
4 6 1
A
aham apy aparädhänäm
420
aià gurudeväya vidmahe
414
ajäta-pakñä iva
mätaraà 242
ajïäna-timirändhasya
414
ämiha nä jäni tähä 333
änanda-lélä-maya-vigrahäya
416
ananya-çré-rädhä-pada
224
anayärädhito nünaà 203
antaù kåñëaà
bahir-gauraà 6
antara bähire, sama
vyavahära 227
antaç cintita tat 257
apagata-rädho yasmäd
73
apräpti-käraëaà ca 288
äçä bharair
amåta-sindhu 242
äçä hi paramaà duùkham
335
Verse Index
(quoted verses)
äsan varëäs trayo hy
asya 5
açeña-kleça-niùçeña
423
äçliñya vä päda-ratäm
22
ataeva ‘triyuga’ kari’
4
ätmänaà cintayet tatra
256, 371
ätma nivedana, tuyä
pade kari 154
ätmendriya-préti-väïchä
379
äyäsya iti 211, 328
ayi nanda-tanuja 21
B
bahu käntä vinä 380
bhakta ämä preme
bändhiyäche 106
bhakta-pada-dhüli ära
93, 232
bhäla nä khäibe ära 85
VERSE INDEX (quoted
verses)
4 6 2
bhartuù çuçrüñaëaà 337
bhümau
skhalita-pädänäà 421
C
ceto-darpaëa 20
chäòi’ anya näré-gaëa
364
channaù kalau yad 4
cittaà sukhena 337
D
daçäçvamedhé punar eti
134
däsyäste kåpaëäyä me
sakhe 146
‘devé’ kahi dyotamänä
221
dhäma-väsé-jane
praëati 244
dharma-saàsthäpanärthäya
6
dorbhyäà padbhyäà ca
424
E
ei tina-sevä haite 93
eka hari-näme jata 13
ekala éçvara kåñëa ära
249
emana nirghåëëä 137
G
gaìge ca yamune caiva
411
gaura ämära ye saba
243
govinda-vallabhe rädhe
421
go vindayati iti 297
gåhe vä vanete thäke
259
H
hare kåñëety uccaiù 10
harer näma harer näma
12
hari-bhakti-mahädevyäù
168
he kåñëa karuëä-sindho
418
I
ihä vai ära nä bolibä
boläibä 243
ity ätmänaà
vicintyaiva 256
J
jagäi mädhäi haite
muïi 137
jagatera pitä kåñëa
133
jéhvära lälase yei 85
jïäné jévan-mukta-daçä
35, 181
K
kali-yuge lélävatära 4
karma-käëòa
jïäna-käëòa 178
karmäëy ärabhamäëä 76
kasyäù padäni caitäni
204
keha mäne, kehä nä
mäne 133
khaëòa-khaëòa hai deha
50, 112
kibä teìho lampaöa 364
kértana prabhäve
smaraëa 267
kléà kåñëa-caitanyäya
415
kléà kåñëäya vidmahe
418
kåñëa-bhakti-janma-müla
144
kåñëa-citta-sthitä
rädhä 235
kåñëake karäya
çyäma-rasa 202
kåñëa-lélämåta yadi
224
kåñëa-varëaà
tviñäkåñëaà 2
kåñëera mädhurye kåñëe
278
kñäntir avyartha 19
kvacid api sa kathä
148
L
laläöe keçavaà dhyäyen
412
VERSE INDEX (quoted
verses)
4 6 3
lalitä sakhéra, ayogyä
372
M
mad-éçä-näthatve 212
mahä-bhägavata dekhe
311
‘mane’
nija-siddha-deha 268
mat-samo nästi päpätmä
420
mäyäpure bhaviñyämi 6
mo-viñaye gopé-gaëera
333
N
na dhanaà na janam 21
nä gaëi äpana-duùkha
364
nähaà vipro na 145
näma-saìkértanaà
proktaà 218
näma-saìkértanaà yasya
45
na me bhaktaù praëaçyati
99
nämnäm akäri 20
nänä-puñpa-latäbaddha
416
nänä-çilpa-kaläbhijïäà
256
nandaù kim akarod
brahman 64
na päraye ’haà 358
nayanaà galad-açru 21
nehäbhikrama-näço ’sti
14
nijäbhéñöa
kåñëa-preñöha 268
nirantaraà vaçé-kåta
215
nirmälya-gandha-puñpädi
422
nirmitä tvaà purä
devair 422
P
pahile dekhiluì tomära
5
pakväpakva mätra se
vicära 250, 266
patayaç ca vaù 337
pathyaà pütam 424
prabhu-äjïäya kara 370
prabhu kahe – “kaun
vidyä 42
präëa äche yära 268
praëata-dehinäà 65
präëanätha, çuna mora
360
prätaù çréman-navadvépe
412
pratiyuge karena kåñëa
4
prema-bhakti-sudhä-nidhi
208
préty anudivasaà
yatnät 256
puëya ye sukhera dhäma
208
R
rädhä-däsyam apäsya
202
rädhä-kåñëa kuïja-sevä
216
rädhä-kuëòa-taöa 375
rädhä-padäìkita-dhäma
203
rädhä-pada vinä 203
rädhära svarüpa –
kåñëa-prema 224
rädhe våndävanädhiçe
421
rädhikänucaréà nityaà
256
rädhikära bhäva-känti
6
rädhikä ujjvala-rasera
äcärya 203
räsaù parama-rasa 291
rasika-bhakta-saìge
402
rätri-dina kuïje kriòä
215, 263
rudanti pätakäù sarve
424
S
sädhakänäà hitärthäya
180
sädhana smaraëa lélä
209
sädhane bhäviba yähä
250, 265
sakhi he, nä bujhiye
332
sakhi he, çuna mora
364
sakhénäà saìginé-rüpäm
371
VERSE INDEX (quoted
verses)
4 6 4
sakhé vinä ei léläya
anyera 216
samo ’haà
sarva-bhüteñu 130
saàsära-sägarän nätha 419
sannyäsa-kåc chamaù 5
çaraëaà väà prapanno
’smi 420
sei ta paräëa-nätha 9
smara-garala-khaëòanaà
213
smarati sa pitå-gehän
146
çokämarñädibhir-bhävair
16
so ’yaà yuvä yuvati
331
çrédharaà väma-bähau
tu 412
çré-kåñëaà
çré-ghanaçyämaà 417
çréman-mauktikadäma
414
çréà rädhikäyai
vidmahe 418
çré-rädhä-lalitä-saìge
345
çruti-småti-puräëädi
232, 254
sthävara-jaìgama dekhe
311
çyäma-varëo ’yaà 202
çuddha-sattva-viçeñätmä
238
sunileo bhägya-hénera
225
suvarëa-varëo hemäìgo
5
T
tad eva manyate 218
tämbülärpaëa-päda-mardana
207
tan-madhye
ratna-khacitaà 416
tan naù praséda 337
täìra bhakta saìge
sadä 204
tapta-käïcana-gauräìgi
419
tära madhye
mokña-väïchä 174
täsäm ävirabhüc
chauriù 341
tato våndävanaà
dhyäyet 416
tat prakñälana-toyaà
tu 412
taväsmi rädhikä-nätha 420
teñäà bhäväptaye
lubdho 228
teñäà nityäbhiyuktänäà
128
te taà bhuktvä svarga
171
tomära sammukhe dekhi
5
tåëäd api sunécena 21,
369
tulasy-amåta-janmäsi
422
tvaà rüpa maïjari
sakhi 225
U
ürdhva-bähu kari’
kahoì 369
V
vairägya-yug
bhakti-rasaà 162
väïchä-kalpa-tarubhyaç
ca 414
väïchanti yad bhava
350
veëuù karän nipatitaù
150
vidhi-märga-rata-jane
253
viñayéra anna khäile
malina 89
viñëuà ca dakñiëe
kukñau 412
vraja-gopé-bhäva 251
våndävana-purandara
345
Y
yadi cäha praëaya
räkhite 90
yä dåñöä nikhilägha-saìgha
423
ya ekaà govindaà
bhajati 202
yäù çrutvä tat-paro
bhavet 72
yamunä-salila-äharaëe
giyä 260
yaço dadäti 64
yasya yat-saìgatiù 357
yathä düra-care
preñöhe 291
yat te
sujäta-caraëämburuhaà 357
ye dharila rädhä-pada
203
ye yathä mäà
prapadyante 130
VERSE INDEX (quoted
verses)
4 6 5
yo ’haà mamästi yat
kiïcid 419
yugala-caraëa sevi 206
yugäyitaà nimeñeëa 21
yuvaténäà yathä yüni 421
Om Tat Sat
End
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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