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)

Ardha matsyendrasana:

half spinal twist yoga position

(See also: Ardha matsyendrasana ,Yoga, Yoga Dictionary)

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)

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)

Diksa - receiving initiation from a spiritual master.

In the Bhaktisandarbha (Anuccheda 283) Jiva Gosvami has defined diksa as follows: divyam jnanam yato dadyat kuryat papasya sanksayam tasmad dikseti sa prokta desikais tattva-kovikaih - "Learned exponents of the Absolute Truth declare that the process by which the spiritual master imparts divya-jnana to the disciple and eradicates all sins is known as diksa.” He then explains divya-jnana, or divine knowledge: divyam jnanam hy atra srimati mantre bhagavat svarupajnanam tena bhagavata-sambandha-visesa-jnanam ca - "

Divya-jnana is transcendental knowledge of the Lord’s form and one’s specific relationship with the Lord contained within a mantra.” This means at the time of intiation, the guru gives the disciple a mantra which, in course of time, reveals the particular form of the Lord who is the object of one’s worship and the bhakta’s specific relationship with the Lord in one of the relationships of dasya, sakhya, vatsalya, or madhurya.

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

Bhagavan - the Supreme Lord; the Personality of Godhead. In the Visnu Purana (6.5.72-74) Bhagavan is defined as follows: "suddhe mahavibhuty akhye pare brahmani varttate maitreya bhagavac-chabda sarva-karana-karane; sambharteti tatha bhartta bha-karo ‘rthadvayanvita neta gamayita srasta ga-kararthas tatha mune; aisvaryasya samagrasya dharmasya yasasah sriyah jnana-vairagyayos caiva sannam bhaga itingana - "

The word bhagavat is used to describe the Supreme brahma who possesses all opulences, who is completely pure, and who is the cause of all causes. In the word bhagavat, the syllable bha has two meanings: one who maintains all living entities and one who is the support of all living entities.

Similarly, the syllable ga has two meanings: the creator, and one who causes all living entities to obtain the results of karma and jnana. Complete opulence, religiosity, fame, beauty, knowledge, and renunciation are known as bhaga, or fortune.” (The suffix vat means possessing. Thus one who possesses these six fortunes is known as Bhagavan.)

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

Akincana - one who considers he has nothing but Krsna. Having nothing at all, utterly destitute materially. When referring to a Vaisnava, this usually denotes an ascetic who is devoid of the spirit of material enjoyment and accepts only the bare necessities for his maintenance.

Vaisnavas like the Pandavas who live in the midst of family and material opulence only for the service of Bhagavan and who are devoid of any desire for material enjoyment consider that nothing belongs to them. Everything belongs to Sri Bhagavan. They are akincana Vaisnavas.

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

Ocean

It traditionally represents our great unconscious, memories, emotions, and individual soul and collective experiences. Look at all of the details in this dream. Is the water clear or murky? Is it calm or turbulent? Are you catching fish, or are you stranded and afraid? Look, listen, and try to comprehend the messages in this dream. No one is in a better position to give meaning to your dreams than you can. Concentrate and learn for yourself.

See also: Meaning of Dreams about Water

Source: Dream Lover Incorporated, http://www.dreamloverinc.com

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Ocean , Meaning of Dreams about Ocean , Dream Interpretation Ocean )

Anubhava - one of the five essential ingredients of rasa. The actions which display or reveal the spiritual emotions situated within the heart are called anubhavas.

The anubhavas are thirteen in number:

1)   nrtya (dancing) ,

2)   vilunthita (rolling on the ground) ,

3)   gita (singing) ,

4)   krosana (loud crying) ,

5)   tanu-motana (writhing of the body) ,

6)   hunkara (roaring) ,

7)   jrmbhana (yawning) ,

8)   svasa-bhua (breathing heavily) ,

9)   loka-anapeksita (giving up concern for public image) ,

10)    lalasrava (salivating) ,

11)    atta-hasa (loud laughter) ,

12)    ghurna (staggering about) , and

13)    hikka (a fit of hiccups).

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

Kundalini Yoga:

 See Kundalini .

(See also: Kundalini Yoga , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

Anartha - unwanted desires in the heart which impede one’s advancement in bhakti. These anarthas are of four types:

(1) duskrtottha, those arising from past sins;

(2) sukrtottha, those arising from previous pious activities;

(3) aparadhottha, those arising from offenses; and

(4) bhakty-uttha, those arising in relationship to bhakti.

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

Adharma - irreligion; failure to carry out one’s socio-religious duties prescribed in the sastra.

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

Avidya - ignorance, spiritual ignorance, illusion. Ignorance is of four kinds: to mistake that which is impermanent to be permanent, that which is full of misery to be blissful, that which is impure to be pure, and that which is not the self to be the self. Avidya is one of the five types of klesa, or miseries, destroyed by bhakti.

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

Brahma - 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 Brahma, Sri Krsna, who is the source of brahma.

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

Jiva - 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.

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

Anga - limb, division, part; the various practices of bhakti such as hearing and chanting are referred to as angas (of bhakti).

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

Abhidheya- comes from the verbal root abhidha, which means "to set forth or explain,” and the word abhidheya literally means "that which is worthy of explanation.” The means by which krsna-prema can be achieved is the fundamental truth (tattva) that is most worthy of explanation. The means by which the ultimate goal is achieved, is the practice of sadhana-bhakti.

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

Mukti - liberation from material existence.

There are five types of liberation:

·      sarupya (obtaining the same form as Bhagavan) ,

·      samipya (living in close proximity to Bhagavan) ,

·      salokya (living on the same planet as Bhagavan) ,

·      sarsti (having the same opulence as Bhagavan) , and

·      sayujya (becoming one with Sri Bhagavan either by merging into His body or by merging into His brahma effulgence).

The last type is vehemently rejected by the bhaktas.

Although the other four types of mukti are sometimes accepted by bhaktas as they are not entirely incompatible with bhakti, they are never accepted by those who are fixed on attaining unalloyed love for Sri Krsna in Vraja.

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

Advaita-vada - the doctrine of non-dualism, monism - the doctrine that emphasizes the absolute oneness of the living entities with God. This is often equated with the Mayavada theory that everything is ultimately one; that there is no distinction whatsoever between the Supreme Absolute and the individual living entities; that the Supreme is devoid of form, personality, qualities, and activities; and that perfection is to merg oneself into the all-pervading impersonal brahma. This doctrine was propagated by Sri Sankaracarya.

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

Pain

Physical

Pain in dreams is an interesting phenomenon. Sometimes, a peculiar sleeping position becomes the trigger event for a painful dream. It's the body's way of saying, "Hey stupid, roll over." However, the ability of the brain to produce physical stimuli that match the dream event is an amazing thing. It makes dreams that are emotionally realistic even more real.

Often, the pain sensation is related to a particular facet of body awareness or relationship disparity. Nowhere is this more apparent than in dreams of injury, infection, and amputation where physical sensations accompany visual images. Try to recall where the pain was centered, and relate that body part to aspects of your life that are applicable.

Was the pain caused by you, another person, or an object? Was it caused purposefully, or by accident?

 Was the pain acute or merely a nuisance?

Psychological

In dreams, we are often faced with dilemmas that create a lot of anxiety for the dreamer. Some of the things we do not know directly in our self-awareness are unknown because the trauma of unmediated awareness would be devastating. If dreams cause psychological pain, it should be treated much the same way as physical pain.

Does it hurt enough to get help, or just a little bit when precipitated by peculiar actions?

How often does it occur, and is it staying the same or getting worse?

Does it interfere with daily routines because the lingering pain is so troubling?

Do you feel you have enough knowledge and resources to treat the pain yourself, or does it feel as if the pain has deep roots in your life?

Depending on how you answer these questions, you may wish to seek professional help dealing with the psychological pain of dream events.

Source: iVillage, http://www.ivillage.co.uk

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Pain , Meaning of Dreams about Pain , Dream Interpretation Pain )

Samadhi - meditation or deep trance either upon the Paramatma or upon Krsna’s lila.

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