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

Glossary





A

abhasa-nama—the semblance of the Lord’s name.

Abhidheya-vicara—consideration of appropriate devotional
practices by which one may attain the ultimate perfection
(prayojana-siddhi), prema-bhakti.

Abhijita-muhurta—the eighth muhurta of the day (12:09 pm –
12:33 pm Vrindavana standard time).

Abhisara—a lover’s journey to meet the beloved.

acarya-parampara—a disciplic succession of fully self-realized
spiritual masters who teach by practical example.

acarya-svarupa—the form of the spiritual master seen in this
world.

acarya-vaAi—the words of a spiritual master who practices
what he preaches.

Adharamrita-prasada—prasada infused with nectar directly
from Krishna’s lips.

Adhikara—devotional eligibility.

adi-vrajavasis—original eternal Vrajavasi associates of Krishna.

adya-shakti—unprecedented, original internal spiritual potency
– Shri Radha.

Aishvarya-jnana-mayi—consisting of knowledge of the Lord’s
opulence.

Aishvarya-maya mantra—a mantra imbued with a sense of
the Lord’s opulence and grandeur.

ananda-maya—endowed with or consisting of transcendental
bliss.

Antaranga-bhaktas—internally oriented devotees.

Antaranga-bhakti—internal devotional service.

Antaranga-shaktis—internal spiritual potencies.

Antaranga-vraja-bhakti-bhajana—worship performed
internally in consonance with the principles of vraja-bhakti.

Apasiddhantic—based on wrong conclusions.


Aparadha-nama—the offended name of the Lord.

Aprakrita-bhava—transcendental ecstatic emotion.

Artha-pravritti—engagement in transcendental affairs.

Asta-kaliya-lila-smaraAa-seva—internal devotional service
performed through remembrance of the eightfold daily pastimes
of Radha and Krishna in the land of Vraja.

Audarya-lilas—the pastimes of Lord Gauranga in which He
humbly accepts the roles of His devotees to more deeply
appreciate the intensity of their love and to more effectively
teach the process of unalloyed devotional surrender to the
fallen conditioned souls.





B

Bhagavata-dharma—the transcendental eternal function of the
living being – service to the Supreme Lord in accordance with
the conclusions of Shrimad-Bhagavatam.

Bhagavata-sampradaya—the school through which the
teachings of Shrimad-Bhagavatam are disseminated.

Bhagavata-siddhanta—the ultimate conclusion of Shrimad-
Bhagavatam.

Bhajana-kutiras—cottages for performing personal devotional
service.

Bhajananandi—a devotee who experiences ananda in
personally worshiping the Lord’s names, forms, qualities, and
pastimes.

Bhakty-unmukhi sukriti—pious activities that give rise to
pure devotion.

Bhara-vh…—burden-bearing, with reference to 1) those
materially encumbered by superfluous ephemeral goals under
the gross bodily concept of life or 2) those who, like beasts of
burden, feel the weight of regulative devotional practice as a
great drudgery.

Bhauma-lilas—earthly pastimes.

Bhava-deha—the spiritual mental body comprised of perfect
supramundane emotions.


Bhava-grhi janardana—Lord Krishna who appears before His
devotee in response to the devotee’s desire to see Him in a
particular way.

Bhavapana-dasha—the stage of attaining bhava.

Bhava-siddhi—the perfection of one’s desired ecstatic
devotional mood in one of the five primary rasas (shanta, dasya,
sakhya, vatsalya, and shringara or madhurya) – the attainment
of bhava.

Bhavollasa-rati—the love of a maidservant in which the
ecstatic moods of the yutheshvari (gopi group leader) awakens
within her heart producing intense joy.

Bhoga-mandira—the kitchen in which the Lord’s meals are
prepared.

Bhogya-darshana—a sight that is to be exploited for material
gratification.

Bhukti-kami—one possessed of desire for sense enjoyment.



C

Candra-shalika—a turret atop a gopi’s palace specially meant
for viewing the moon (Krishnacandra). Alternatively, it may be
understood in this sense: a turret atop the palace ascended by
the gopis to give Krishnacandra an opportunity to view the
beauty of their moon-like faces.

Candrika—(sometimes called keri) an ornament shaped like a
small mango worn like a crown.





D

Dana-keli—a pastime in which Krishna extemporaneously
extorts various amorous tolls from the gopis along a footpath at
the base of Govardana Hill.

Dharma-dhvajis—people who wave the flag of religion but who
are actually hypocrites.

Duskriti—impiety.






E

Ekadasha-bhava—the eleven aspects of one’s vraja-svarupa:
name (nama), complexion or form (rupa), age (vayas), dress
(vesha), relationship (sambandha), group (yutha), order (ajna),
service (seva), divine cherished ambition (parakastha),
maintainer (palyadasi.) and residence (nivasa).







G

GaAeshvari—sakhi party leader under a particular gopi group
leader.

Gopa-balakas—cowherd boys.

Gosthy-anandi—a devotee who experiences ananda by sharing
Krishna consciousness with the greater family of living entities.

Gulala—a fragrant powder made from flower pollen.

Gunja-mala—a necklace of white, red-black, or alternating
white and red-black berries of the gunja creeper.

Guru-daksiAa—a disciple’s tribute (often in the form of
money) to the spiritual master.

Guru-rupa-sakhi—the eternal kinkari-svarupa of the spiritual
master as a maidservant of Shri Radhika.

Guru-tattva—the guru principle.

H

Hasya-rasa—mellow of uproarious laughing.

Hari-dasa-varya—the best of Lord Hari’s devotees.





I

Ishvara-bhava—the mood of being a controller.





J

Jaiva-dharma—the eternal function of the jiva.

Jata-rati—one in whom rati has awakened.


Jata-ruci—one in whom ruci has awakened.





K

Kaitava-bhaktas—cheating “devotees.”

Kajjala—black eyeliner.

Kali-cela—disciple of Kali-yuga’s influences.

Kama-yantra-tilaka—tilaka in the shape of Cupid’s mystic
symbol, having a small dot of red kunkuma in the center
surrounded by eight short candana lotus petals and encircled
by a thin black line of musk.

Kanistha-bhakta (Kanistha-adhikari)—a devotee of the
lowest order, generally under the sway of material influences
and therefore possessed of pliable faith.

Karma-yoga—linking with Godhead through either the sacrifice
of one’s actions or the sacrifice of the fruits of actions, either
with or without a desire to enjoy the results of sacrifice.

Kasturi—musk.

Kevala-madhurya-maya mantra—a mantra purely possessed
of the unadulterated sweetest loving characteristics exclusively
attributable to the realm of Vraja.

Kevala-madhurya-premika—possessed of pure prema based
on Krishna’s sweetness (uncontaminated by knowledge of the
Lord’s grandeur).

Kila-kincita—an ecstatic mood symptomatizing great internal
jubilation upon meeting Krishna, wherein a heroine exhibits a
bouquet of concurrent natural transcendental expressions like
pride, intense desire, envy, fear, and anger, along with
simultaneous laughing and crying, knitted eyebrows, shrinking
away, horripilation, and other such supramundane
exhilarations.

Kinkari—maidservant.

KinkiAi—small bells.

Kirtana-karis—kirtana performers.

Kishora—an adolescent boy between ten and fifteen years of
age.


Kishori-gopi—an adolescent gopi between ten and fifteen years
of age.

Krita-puAya-punjah—having performed many lifetimes of
pious activities (see Bhagavatam 10.12.11).

Kuttamita—when a heroine puts on an outward show of anger,
although inwardly pleased by her gallant’s bold advances.



L

Labha, puja, and pratistha—profit, adoration, and distinction.

Lila-vilasa—transcendental foreplay.

Lobha-maya-shraddha—faith (shraddha) possessed of greed
(lobha) to attain the moods of the Vrajavasis.

Lobha-maya-shraddhavan jana—persons endowed with
lobha-maya-shraddha.





M

Madhyama-adhikari—an intermediate practicing devotee.

Maha-bhagavata—a swan-like devotee of the highest order.

Maha-rasa—the rasa dance in which all the different kinds of
gopis are allowed to participate.

Mahima-jnana-yukta-prema—prema accompanied by
knowledge of the Lord’s grandeur.

Mang-tika—an ornament placed upon a lady’s hair-part, often
flanked with decorative chains attached to the hair on both
sides of her head.

‘Mukhya’-vraja-janas—the preeminent eternal Vrajavasi
associates of Lord Krishna.

Mukta-carita-kathamrita—the nectar of talks about the
pastimes in which Krishna grew pearl trees.

Mukti-kami—one possessed of desire for liberation.





N

Nagara—amorous hero.

Nagara-sankirtana—sankirtana performed in the public places
of a village or town.


Nija-abhista-bhava—one’s own desired supramundane mood -
maya—absorption in, -sambandhi—connecting to, -anukula—
favorable for, -aviruddha—not against, -viruddha—against.

Nikunja-lilas—intimate pastimes in secluded forest groves.

Nikunja-sevas—services to the nikunja-lilas.

Niskincana bhajananandis—devotees without any material
possessions who take pleasure in performing personal
devotional service.

Nitya-dharma—the ultimate intrinsic (eternal) nature of the
soul.

Nitya-lilas—eternal pastimes of the Lord.

Nitya-muktavatara—an emancipated sadhana-siddha or kripa-
siddha who returns from the spiritual world to the material
world for preaching on the Lord’s behest.

Nitya-parikara—eternal entourage.

Nitya-siddha avatara—an eternally perfect devotee who
descends from the spiritual world to assist in the Lord’s mission.

Nitya-sukriti—indelible transcendental piety.





P

Palya-dasi—a maidservant who is always maintained and
protected by her gopi mistress.

Panca-samskara—the five purificatory rituals.

Para bhakti—real, highly evolved spontaneous devotion.

Para-duhkha-duhkhi—one who is distressed to know of the
distress of others.

Paraka—the spiritual potency that bestows Krishna-prema and
situates one as an eternal resident of the dhama.

Parakiya-bhava—a gopi’s mood of unfortunately belonging to
another (her lawful husband) while remaining attached to Shri
Krishna (the supreme husband), her paramour.

Paramahamsa-nirjana-bhajananandis—greatly elevated
swan-like devotees who avoid the materialistic masses in order
to deeply absorb themselves in undisturbed, concentrated
internal worship of Radha and Krishna’s eightfold daily
pastimes.


Paramarthika—related to the supreme goal.

Para-upakara—doing good for others.

Prakata-lilas—pastimes of the Lord manifested on earth.

Prakrita-bhaktas—materialistic devotees.

PraAa-sakhi—a girlfriend as dear to Radharani as Her own life
(one of the five kinds of sakhis described in Ujjvala-nilamaAi,
particularly characterized by her greater affection for Radharani
than for Krishna).

Prasannatma—joyful soul.

Prema-keli—love play.

Premamrita—the nectar of prema.

Prema-rasa-maya-nama-sankirtana—nama-sankirtana
endowed with the taste of prema.

Prema-ruruksu—those who earnestly strive for ascending to
the region of prema.

Prema-seva—loving service.

Premika—possessed of prema.

Priti-bhajana—loving devotional service.

Priya-narma-sakha—a younger, most confidential boyfriend of
Krishna.

Priyatama—most dear beloved one.

Purusa-bhusaAa—male ornament.

Purva-raga—preliminary attraction (with the hope of meeting
the beloved).








R

Raga-margabhidheya—the activities to be performed on the
path of spontaneous devotional service.

Raga-marganugamana-prema-dharma—the religion of love
for Vrajendra-nandana Krishna following the path of natural
spontaneous attraction.

Raga-maya-maha-mantra—a mantra that awakens natural
attraction (raga) following in the wake of the Vraja-vasis’
spontaneous loving sentiments toward Krishna.

Raga-mayi—endowed with spontaneous attraction.

Raganuga-bhava—bhava achieved through the process of
raganuga-bhakti.

Ragatmika—one whose atma is imbued with raga – complete,
overwhelming attraction with an indelible thirst to selflessly
serve Lord Krishna exclusively for His and His devotees’
absolute pleasure. A characteristic ontological feature of the
original counterpart eternal associates of Krishna as well as of
those who, as emancipated jivas, attain a similar status in the
association of Krishna’s eternal associates.

Rasa-vicara—analysis of rasa.

Rasika—one who has advanced to the level of relishing rasa.

Raso vai sah—an emporium of varieties of flowing mellows.

Rupanuga-dharma—the religion of the followers of Rupa
Gosvami.

Rupanuga-sampradaya—the school of Gaudiya Vaisnavism
following and propagating the teachings of Shrila Rupa Gosvami.

Rupa-sanatananuga—follower of Rupa Gosvami and Sanatana
Gosvami.

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.

Dear Sir,
This is one of the noble literature in human life and for human life.

This is a guide for human life to success! Please try it for your self; you will feel the life in it.

Please dont ban and help every one to get its benefit.

Regards,
Sakthi

Y

Yukta-vairagya—renunciation of the false notion that anything
of this world belongs to or is to be enjoyed by anyone other
than Lord Krishna, practically demonstrated by engaging
(yukta) that which belongs to Krishna in Krishna’s service.

Yutheshvari—gopi group-leader.

Bhagvad Gita is the authoritative book on Vedic Scriptures which can only bring peace in today's disturbed society , Please do ban this ancient literature it is not advocating fanaticism but providing a scientific means for spiritual revival

if bhagawad gita bans in russia this may lead to communal riots against christianity

this literature is for mankind and not against any religion.

Bhagavad Gita is a thiestic science meant for all humanity just like a computer is meant for all humanity and not restricted to the people of the religion which the founder of computers belongs to. Please stop the promotion of this sentimentalism.

Geeta is considered as one of the best self management book.
How this can propogate extreemism.

Gita contains most prolific philosophy.

Bhagavad gita should spread all over the corner of the world

Bhagavad-gita As It Ss a spritual book for all people for all time. It is most uplifting for all humanity.

this literature gives you, your true identity irrespective of your religion.

Gita did not talk about religious, pls stop this

World need peace and truth, which is explained in Gita, Gita talks about universe please do not ban.

Kindly read Gita before you judge and decide

please donot ban it .there is nothing against your religion.

Hare Krishna Hare Rama

Бхагавад Гитта как она есть это историческое писание, которое необходимо читать полностью, для понимания его сути, не делая поспешных выводов, вырывая из контекста несколько слов.

Allow supreme personality of godhead Shree Krishna's speech as it is, to all the human being of world.
Save Bhagwat Gita as it is, It wil teach us only how to live and what is our goal in this human form of life. It is for only for human beings not for other species of this world.

HARE KRSNA

it gives an idea about your constitutional position.

The Bhagwad Gita is the sacred book for more than
a billion people on this planet ,It was written almost 5000 years BC ,banning it would be tantamount to banning the Bible,Quaran or Torah.
It has been a inspirational book to many great human beings including Mahatma Gandhi.Request the Russian courts to deny this absurd demand from religious zealots,also their could be serious repurcussions between the long and outstanding Indo-russian relations if this is approved.-Thx

The "Shrimad Bhagavadgita as it is" is the voice of lord itself and everyone should sign this petition. This is must for saving the historical indian culture in the world.

Srimad Bhagavad Gita ki Jai!
Srila Prabhupada ki Jai!!

Please think twice of banning the literature these words were spoken by Lord, do not destroy our books.

Bhagvat Gita is the manual to live. Please read Gita and practice it in daily life