Nitya Dictionary

Kaya-vyuha - direct expansions. All the four types types of Srimati Radhika’s sakhis are nitya-siddha, and they are direct expansions (kaya-vyuha) of Srimati Radhika’s own svarupa.

She eternally manifests eight bhavas as the eight principle sakhis and Her four different types of service moods as the four different types of sakhis - namely, priya-sakhis, narma-sakhis, prana-sakhis, and parama-prestha sakhis. All these sakhis are kaya-vyuha direct expansions, whereas the sadhana-siddha gopis are not expansions.

The queens in Dvaraka fall into a different category of expansion known as vaibhava-prakasa, and the Laksmis in Vaikuntha are vaibhava-vilasa expansions of Srimati Radharani. The wives of Vamana and other avataras in Devaloka are also expansions. Durga-devi in this world is a material expansion.

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

Sivacharya: (Sanskrit) The hereditary priests of the Saiva Siddhanta tradition. The title of Adisaiva Brahmins.

An Adisaiva priest who has received the necessary training and dikshas to perform public Siva temple rites known as Agamic nitya parartha puja.

A fully qualified Sivacharya is also known as archaka. Sivacharya, too, names the family clan of this priest tradition.

See: Adisaiva. brahmin.

(See also: Sivacharya , Hinduism, Body Mind and Soul)

Sukrti - piety, virtue; pious activity. Sukrti is of two types: nitya, eternal, and naimittika, temporary. The sukrti by which one obtains sadhu-sanga and  bhaktiis nitya-sukrti. It is eternal because it produces eternal fruit. Bhakta-sanga, or the association of bhaktas, and bhakti-kriya-sanga, or contact with acts of devotion, are nityasukrti. These activities are said to be nitya-sukrti and not bhakti proper when they are performed accidentally or without pure sraddha. When this type of sukrti acquires strength after many lifetimes, sraddha develops toward sadhu-sanga and ananya-bhakti.

The sukrti by which one obtains material enjoyment and impersonal liberation is naimittika-sukrti. It is temporary because it produces temporary results. Karma, yoga, and jnana are all naimittikasukrti. Naimittika-sukrti does not have the power to awaken faith in transcendental objects, such as the Lord’s holy name, mahaprasada, bhakti, and the Vaisnavas.

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

Nityananda (Avadhuta Paramhansa): A great Master of the nineteenth and twentieth centuries, and the most renowned Pranava yogi of our times. His Nitya Sutras contain some of the most profound statements on the Pranava and Its application by the yogi.

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

Nityamuktas (Sanskrit) [from nitya continuous, always + mukta freed, emancipated]

Always emancipated, continuously emancipated; an Indian sect, the Madhvas, believe that all souls are divisible into three kinds, of which one is the nityamuktas who, whatever mischief or evil they do, because of their nature will inevitably be admitted into Vaikuntha, the abode of Vishnu. This is rejected by the principal Hindu philosophical schools and by Krishna in the Bhagavad-Gita.

(See also: Nityamuktas , Mysticism, Mysticism Dictionary)

Religion and Dharma Are Not Synonymous

Dharma and religion are not the same thing. The terms are used interchangeably for want of an appropriate English word. The Oxford Dictionary defines religion as "A system of faith, especially personal God entitled to obedience".

Performing rituals alone is not dharma . Worship or upasana is the method. The mind gets purified by worshipping the Supreme Lord, Bhagwan. It will yield love for the Lord and all living beings. There will be no violence. Therefore, love for the Supreme Lord is the best dharma .

Read more here: » Dharma: Religion and Dharma Are Not Synonymous

Avatara is the decent of God on earth for the ascent of man. The Lord Krishna says: - Though unborn, the Imperishable Self and also the Lord of all beings, yet brooding over nature which is Mine own, I am born through My Own Power. Whenever there is decline of righteousness, then I Myself come forth. For the protection of the good, for the destruction of the evil-doers, for the sake of firmly establishing righteousness, I am born from age to age - (Ch. IV-6, 7, 8).

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Avatara: The Concept Of Avatara

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