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Glossary of Sanskrit Terms

S

Sac-cid-ananda - that which is composed of sat (eternal existence), cit (full spiritual consciousness), and ananda (spiritual bliss); often refers to the transcendental form of Sri Krsna.
Sacinandana - a name for Caitanya Mahaprabhu; the son of mother Saci (see Caitanya).
Sadhaka - one who follows a spiritual discipline to achieve a specific goal. In this book this especially refers to a practitioner of bhakti.
Sadhana - the method one adopts in order to obtain a specific goal is called sadhana. Without sadhana one cannot obtain sadhya, the goal of one’s practice. There are many different types of sadhana corresponding to various goals. Those who desire material enjoyment adopt the path of karma as their sadhana. Those who desire liberation adopt the path of jnana as their sadhana. Those who aspire for the eternal loving service of Sri Krsna adopt the path of bhakti as their sadhana. The sadhana of bhakti refers to spiritual practices such as hearing, chanting, and so on.
Sadhana-bhakti - the practising stage of devotion; a stage of bhakti in which the various spiritual disciplines performed for the satisfaction of Sri Krsna are undertaken through the medium of the senses for the purpose of bringing about the manifestation of bhava, or spiritual prema.
Sadhana-catustaya - four types of sadhana (mentioned in Chapter twelve) which are; nityanitya-vastu-viveka (discriminating between eternal and temporary objects); 2) ihanutra-phala-bhoga-viraga (detachment from enjoying the results of this life and the next life); 3) sama-damadi sat-sampatti (the six types of opulences headed by control over the mind and senses); and 4) mumuksa (the desire for liberation).
Sadhu - derived from the verbal root sadh meaning to go straight to the goal (like an arrow), or to succeed, thus the sadhu means one who is straight forward and speaks the truth unaffected by social convention, as does sadhana mean the process of going straight to the goal. Although in a general sense this may be translated as a religious person or a bhakta, it refers to bhaktas who are highly advanced. Such bhaktas are also known as mahat (great souls) or bhagavata (bhaktas who embody the characteristics of Bhagavan). Their symptoms are described as follows (Srimad-Bhagavatam 5.5.2- 3): mahantas te sama-citta prasanta vimanyava suhrda sadhavo ye, ye va mayise krta-sauhrdartha janesu dehambhara-vartikesu grhesu jayatmajaratimatsu na priti-yukta yavad-arthas ca loke - “The mahat or great souls are endowed with the following qualities: They see all jivas with equal vision. They are fully peaceful because their intelligence is firmly fixed in Krsna. They are devoid of anger. They are well-wishing friends to all jivas. They are sadhus, meaning that they never consider others‘ faults. They are firmly established in a loving relationship with the Supreme Lord, and they consider prema to be the supreme object of attainment. They do not consider any other object to be worthy of interest. They have no attachment for people who are absorbed in material enjoyment, nor for wife, children, wealth, or home. They have no desire to accumulate wealth beyond what is necessary to maintain their body for the service of Sri Krsna.”
Sadhu-sanga - the association of highly advanced bhaktas who possess the qualities described above. The word sadhu-sanga does not mean merely to be in the proximity of advanced bhaktas; it means to seek them out, to remain with them, to offer them obeisances, to serve them as far as possible, to hear spiritual instructions from them, to perform spiritual practices under their direction, to follow in their footsteps, and to conduct one’s life according to their instructions.
In Bhakti-rasamrta-sindhu (1.2.91) Srila Rupa Gosvami specifically defines what type of sadhu-sanga we should seek out - sajatiyasaye snigdhe sadhau sangah svato vare. He says that we should associate with bhaktas who are significantly more advanced than ourselves, who are soft hearted, and who are established in the mood of service to Krsna for which we individually aspire. This is the first development of the creeper of bhakti after its inception in the form of sraddha.
Sadhya - the object or goal which is desired by a person and for the attainment of which he undergoes a suitable process, is known as sadhya. There are many different types of sadhyas, or objects of attainment, and these are generally grouped into four categories: dharma (religiosity), artha (economic development), kama (material enjoyment), and moksa (liberation). The sadhya-vastu, or object of attainment, for the bhaktas is bhagavat-priti, love for the Supreme Lord. This is also known as prema. Bhaktior prema, being an eternal function of Sri Bhagavan’s svarupa-sakti, is not produced by anything. Yet, when the bhakta’s heart is purified by performing sadhana-bhakti, it becomes fit to receive the manifestation of His hladini or pleasure giving potency. At that time Krsna manifests this potency in the bhakta’s heart and it becomes known as bhagavat-priti (see priti and purusartha).
Sadhya, susiddha, siddha and ari - These are four kinds of dosa (faults) calculated according to jyotisa-sastra concerning the nature of a sisya in accordance with his purva-karma. Some of them appear to be good qualities, but from the absolute perspective, anyone who takes a material birth has fault. In this context sadhya indicates that the candidate has the adhikara to attain prema-bhakti if he endeavors fully in this life. Susiddha has the adhikara to attain perfection with very little endeavor and siddha has somewhat less adhikara than him. Ari indicates that the sisya has so many ari (inauspicious planets) in his chart that almost any endeavor he makes for bhaktiwill simply create further hindrances. However, when these four kinds of sisyas accept krsna-mantra from sad-guru all of their hindrances can be removed.
Sagnika-brahmana - is a brahmana who keeps a perpetual fire burning in his house for the sake of performing yajna.
Saiva - a worshiper of Sri Siva.
Sakhi - a female friend, companion, or attendant.
Sakhya - love or attachment for the Lord which is expressed in the mood of a friend; one of the five primary relationships with Krsna which are established in the heart when the sadhaka has attained the stage of bhava or prema.
One of the angas of sadhana-bhakti; the worship of the Lord while one is in the stage of sadhana in the mood of being a friend of the Lord. Although Sri Bhagavan possesses all opulences and majesty, a bhakta who thinks of the Lord as his friend and endeavors to please Him in this way exhibits this mood of friendship toward the Lord. In the summer season, thinking that his worshipful Lord must be suffering greatly from the heat, the sadhaka will fan Him and offer Him sandalwood and other fragrant and cooling substances. When one does so, he demonstrates a mood of friendship toward the Lord. The difference between dasyam and sakhyam is that sakhyam is imbued with visrambha-seva, the mood of intimacy, free from any formal restraint. This is one of the nine primary angas of bhakti.
Sakta - a worshiper of Sakti or Durga.
Sakti - (1) power or potency. (2) the wife of Lord Siva, also known as Durga, who presides over the material energy; one of the five deities worshiped by the pancopasakas.
Saktyavesa-avatara - an empowered incarnation; a jiva who, due to submission to Bhagavan becomes avesa (empowered) by Him to act powerfully on His behalf.
Samadhi - meditation or deep trance either upon the Paramatma or upon Krsna’s lila.
Samaja - human society; a meeting, assembly, congregation or community.
Samajika - that which relates to society and social ideas (see samaja).
Sambandha-jnana - knowledge regarding sambandha-tattva, the mutual relationship between the Lord, the living entities, and the material energy. The word sambandha means connection, relationship, and binding. The living entities are eternally and inseparably connected to the Supreme Lord, who is therefore the true object of relationship. The general relationship between the living entities and Sri Bhagavan is one of servant and served. But in the perfectional stage of bhakti, one becomes established in a specific relationship with the Lord either as a servant, friend, parent, or beloved.
Sambandha-tattva - the principle regarding the mutual relationships between Bhagavan, the living entities, and the material energy.
Sambhoga - full pleasure. Experienced in the loving dealings between Krsna and His associates in Vraja. The object of these deal ings, which embody a wonderful, ecstatic sentiment of rejoicing, is solely to give pleasure to each other.
Samhita-sastras - religious sastras which delineate the laws for human beings.
Sampradaya - (samyak + pradaya): that process or path that bestows the Supreme Absolute Truth thoroughly and perfectly. A line of disciplic succession; established doctrine transmitted from one teacher to another; a particular system of religious teaching. The Padma Purana predicts the advent of four authorized lines of Vaisnava disciplic succession as well as their founding acaryas in the age of Kali: ata kalau bhavisyanti catvarah sampradayinah sribrahma- rudra-sanaka vaisnavah ksiti-pavana - “In the age of Kali four Vaisnava sampradayas will purify the earth. These are known as the Sri (Laksmi), Brahma, Rudra, and Sanaka (Catuhsana) sampradayas.”
These sampradayas are renowned by the names of the acaryas who established their doctrines in recent times (Padma Purana): ramanujam sri svicakre madhvacaryam caturmukha sri visnusvaminam rudro nimbadityam catuhsana - “Laksmidevi accepted Ramanuja, Caturmukha Brahma accepted Madhvacarya; Rudra accepted Visnusvami; and Catuhsana, the four Kumaras, accepted Nimbaditya as the respective heads of their sampradayas.”
Although Sri Gauranga Mahaprabhu claimed a link with the Madhva-sampradaya, His line is distinguished as the Gaudiya-sampradaya (the sampradaya established in the land of Gauda). Because He is Sri Bhagavan Himself He has presented the highest conceptions of love of God which were previously unknown to any of the sampradayas.
Samsara - (1) material existence; the cycle of repeated birth and death. (2) householder life; domestic life.
Samskara - (1) a sacred or sanctifying ceremony. (2) reformation or training of the mind; impression on the mind of any previous experience or acts done in a former state of existence.
Samvit - this refers to svarupa-sakti which is predominated by samvit (see svarupa-sakti). Samvit is the potency which relates to the cit, or cognizant, aspect of Sri Bhagavan. Although Bhagavan is the embodiment of knowledge, samvit is the potency by which He knows Himself and causes others to know Him. When the samvit potency is prominent in visuddha-sattva, it is known as atma-vidya, knowledge of the individual self and Bhagavan. This atma-vidya has two faculties: (1) jnana, knowledge itself; and (2) jnana-pravartaka, one who or that which promotes knowledge. The worshiper’s knowledge is manifest by these two faculties. Knowledge of absolute reality is possible only with the help of atma-vidya.
Sandhini - this refers to svarupa-sakti which is predominated by sandhini (see svarupa-sakti). Sandhini is the potency which relates to the sat, or existential aspect of Sri Bhagavan. This is the potency by which He maintains His own existence and the existence of others. When the sandhini potency is prominent in visuddha-sattva, it is known as adhara-sakti, the all-accomodating potency. The spiritual abode of the Lord and His associates are manifest by this adhara-sakti.
Sandhya - evening - the junction of day and night.
Sandhya-arati - the ceremony of worshiping a Deity with various types of paraphernalia such as incense, flowers, and a ghee lamp, performed at evening twilight with the chanting of devotional hymns and musical accompaniment.
Sandhya-vandana - the chanting of Vedic mantras such as brahma-gayatri at dawn, noon and sunset.
Sankhya - the path of knowledge involving an analysis of spirit and matter. This philosophy is atheistic in nature. It was propagated by the sage Kapila, who is different from the avatara of the Lord known as Kapila, the son of Kardama and Devahuti. The sage Kapila, who was born in the dynasty of Agni, is referred to in the Mahabharata (Vana-parva 221.21): kapilam paramarsin ca yam prahur yataya sada agni sa kapilo nama sankhya-yoga pravartaka - “That person whom the renunciates proclaim as the founder of the sankhya-yoga system is the great sage Kapila who appeared in the dynasty of Agni.”
Sankirtana - congregational chanting of the names of Krsna.
Sankucita-cetana - contracted consciousness. This refers to animals, birds, insects, and aquatics. Their consciousness is more de veloped than that of the non-moving entities, yet inferior to human consciousness. Sankucita-cetana is mainly limited to the activities of eating, sleeping, mating, fearing, moving about of their own volition, fighting with other animals over territory and possessions which they claim as their own, and becoming angry in the face of encroachment. Beings at this stage of consciousness have no knowledge of the next life and no tendency to inquire about God.
Sannyasa - the fourth asrama, or stage of life in the varnasrama system; renounced ascetic life.
Sannyasi - a member of the renounced order.
Saranagati - also known as saranapatti; surrender; approaching for refuge or protection. In Bhakti-sandarbha (Anuccheda 236) saranagati is described:


 

There are six symptoms of self-surrender: acceptance of that which is favorable to bhagavad-bhajana, rejection of that which is unfavorable, firm faith in the Lord as one’s protector, deliberate acceptance of the Lord as one’s guardian and nourisher, submission of the self, and humility.
Sarartha-darsini - in the commentary on Srimad-Bhagavatam, Srila Visvanatha Cakravarti Thakura gives the following commentary on slokas 11.20.27-30, 32-33: “In the first two slokas quoted above, the nature of a person who is in the beginning stage of eligibility for bhaktiis described. By the association of sadhus one develops a taste for hearing hari-katha. At that time he loses interest in all other activities, and begins to chant sri-nama with firm determination. However, due to his previous habits and conditioning, he is unable to give up material enjoyment and the desire for such enjoyment. Yet even while engaged in such enjoyment he knows that it is offensive and he condemns it.
“What is meant by drsha-niscaya, firm determination? ‘Whether my attachment for family, home, and so on is destroyed or increased, whether I experience ten million impediments in bhajana or none, even if I am impelled to lust, or must go to hell for my offenses, I will never give up bhakti. I will not agree to adopt karma or jnana, even if Brahma himself comes to recommend it.’ This is known as drshaniscaya. From the outset, the more one’s bhajana is firmly resolved for bhakti, the less it will be distracted by unfavorable things. “Will the remain obstructed by desires for material enjoyment? No. This is answered by Sri Bhagavan in the next two slokas. ‘By hearing and repeating hari-katha, all desires for material enjoyment within the bhaktas heart are gradually destroyed. When the sadhaka worships Me, I come and sit in his heart, at which time his faults can no longer remain. Why? Because it is not possible for material desires to sit in the same heart with Me, just as it is impossible for the sun and darkness to be present in the same place. The knot of the false ego is pierced without delay, all doubts are dispersed, and the desires for karma are annihilated. This is My eternal edict.’
“A bhakta thus develops faith in hearing hari-katha, and having abandoned faith in the pursuits of karma and jnana, he loses interest in such activities. But suppose for some improbable reason he were to desire the fruits of such activities - then what? This is answered in the next two slokas. ‘The benedictions of elevation to the celestial planets, liberation, the attainment of My supreme abode, as well as whatever else is obtained by fruitive activities, austerity, knowledge, renunciation, yoga practice, charity, religiosity, or other beneficial methods of sadhana, are easily obtained by My bhaktas through the power of bhakti-yoga.‘”
Sarira - the body; bodily frame.
Sariraka-bhasya - the commentary on Vedanta-sutra by Sri Sankaracarya; Inquiry into the Nature of the Embodied Spirit (see Sankaracarya in the glossary of names).
Saririka - that which relates to the material body and its acquisitions (see sarira).
Sarva-darsi - one who is all-seeing; one who sees that Bhagavan is the complete Absolute Truth and the source of brahma and Paramatma.
Sarva-kalika - activities which are applicable for all time.
Sastra - Scripture especially the Vedic scriptures.
Sastriya-sraddha - conviction based on deep faith in the sastras in the practice of bhakti.
Sat-karma - pious deeds recommended in the karma-kansa section of the Vedas.
Sat-sanga - see sadhu-sanga.
Satta - existence.
Sattva-guna - the quality or nature of living beings which is characterised by wisdom and purity
Sattvika - of the nature of sattva-guna.
Sattvika-bhava - one of the five essential ingredients of rasa; eight symptoms of spiritual ecstasy arising exclusively from visuddhasattva, or in other words, when the heart is overwhelmed by emotions in connection with the five primary moods of affection for Krsna or the seven secondary emotions. The eight symptoms that constitute sattvika-bhava are: (1) stambha (becoming stunned), (2) sveda (perspiration), (3) romanca (standing of the hairs on end), (4) svara-bhanga (faltering of the voice), (5) kampa (trembling), vaivarna (pallor or change of color), (7) asru (tears), and (8) pralaya (loss of consciousness or fainting).
Satya - truth, reality; demonstrated conclusion.
Saura - a worshiper of Surya, the sun god.
Sautramani-yajna - a particular sacrifice in honor of Indra which is described in the Yajur Veda. It is said that by performing this yajna, one obtains a place in the heavenly planets. Although drinking wine is forbidden for brahmanas, this yajna involves the acceptance of wine in a manner that does not result in a brahmana’s falldown.
Savisesa-vada - the doctrine which acknowledges that the Absolute Truth is a transcendental personality possessing non-material form, features, and attributes.
Savisesa-vadi - one who adheres to the doctrine of savisesavada.
Seva - service, attendance on, reverence, devotion to.
Sevaite - priests or servants of a Deity.
Shallow earthen plate - Vaisnavas who now live at Gadigacha in Navadvipa, who look upon the world as a shallow earthen plate. The shallow earthen plate is a lid for a water pot. Even if the pot is very large, it can only hold a small quantity of water. i.e. Nyayaratna is saying although the earth is a vast container, it was reduced to a shallow lid by the immense scholarship and authority of the Vaisnavas of Godruma.
Siddha - (1) realized or perfected. (2) liberated souls who reside in the spiritual world. (3) a liberated soul who accompanies Bhagavan to the material world to assist in His pastimes, or one who has attained the perfectional stage of bhakti (prema) in this life, whose symptoms are described in Bhakti-rasamrta-sindhu (2.1.180): avijnatakhila klesa sada krsnasrita kriya siddha syu santata prema saukhyasvada parayana - “One who is always fully immersed in activities related to Sri Krsna, who is completely unacquainted with impediments or material distress, and who incessantly tastes the bliss of prema is called a siddha-bhakta.”
Siddhanta - philosophical doctrine or precept; demonstrated conclusion; established end; admitted truth.
Siddhi - eight mystical perfections attained through yoga (see yoga-siddhi).
Siddhi-kami - one who covets mystic powers (see yoga-siddhi).
Siksa - instructions received from a teacher; as one of the limbs of bhakti, this specifically refers to instructions received from a guru about bhakti.
Siksa-guru - the person from whom one receives instructions on how to progress on the path of bhajana is known as siksa-guru, or instructing spiritual master. After hearing instructions from the sravana-guru, the person from whom one hears about the fundamental truths of Bhagavan, a desire may arise to engage in bhajana. If such a desire arises, the person whom one approaches in order to learn how to perform bhajana is known as a siksa-guru. The sravanaguru and siksa-guru are usually one and the same person as stated in the Bhakti-sandarbha, Anuccheda 206 - atha sravana-guru bhajanasiksa- gurvo prayakam-ekatam-iti tathaivaha.
Siva - a qualitative expansion of Sri Bhagavan (see Glossary of Names).
Siva-ratri - a festival in honor of Siva which is observed with a fast during the day and night of the fourteenth day of the dark half of the month of Phalguna (February-March).
Smaranam - remembrance and meditation upon Krsna’s names, forms, qualities, and pastimes. Smaranam should be done in connection with nama-sankirtana. There are five stages in the process of smarana known as smarana, dharana, dhyana, dhruvanusmrti, and samadhi: (1) a little investigation or examination of Sri Hari’s names, forms, and so on is called smarana; (2) to withdraw the mind from all external objects and fix it in a general way upon the name, form, etc. of Sri Hari is called dharana; (3) to contemplate the Lord’s names, forms, etc. in a concentrated manner is called dhyana; (4) when that remembrance proceeds in an uninterrupted manner like a continuous flow of nectar, it is called dhruvanusmrti, and (5) that meditation in which the object of one’s contemplation is the only thing manifest in the heart is called samadhi. Smaranam is one of the nine primary angas of bhakti.
Smarta - an orthodox brahmana. One who rigidly adheres to the smrti-sastras (in particular, the dharma-sastras or codes of religious behavior), being overly attached to the external rituals without comprehending the underlying essence of the sastra. They are distinct from the Vaisnava smartas and smrti-sastras such as Hari-Bhakti -Vilasa
Smarta-karma - social and religious rites prescribed by the smrtisastras.
Smrti - (1) that which is remembered (2) tradition as distinguished from sruti, revelation. The body of sacred literature which is remembered (in contradistinction to sruti, or that which is directly heard by or revealed to the rsis). These include the six Vedangas, the dharma-sastras such as Manu-samhita, the Puranas, and the itihasas.
Sneha - affection. In chapter twenty-one two kinds of sneha are being described by Babaji Mahasaya. He says that sneha is related to sakhya-bhava, this does not mean in the intimate sense of relationship. That kind of sakhya-bhava comes under the category of sambandha-rupa. Sakhya-bhava in this chapter means the ordinary type of sakhyam, which comes in the nine items of bhakti that Prahlada Maharaja mentions in Srimad-Bhagavatam. Here sakhyam is in vaidhi-bhakti, and it means to serve Krsna with an ordinary sense of friendliness (sakhya-bhava), and to know Krsna as a friend (sakha). Since this comes under the jurisdiction of vaidhi-bhakti, it is not part of raganuga-bhakti. The other kind of sneha comes in the category of prema (sneha, mana, pranaya, etc.), and therefore cannot be performed in raganuga-sadhana, but it can come in ragatmika-bhakti. It cannot be followed. It can only develop in prema after vastu-siddhi, when the bhakta has taken birth in the womb of a vraja-gopi, and so it cannot be practiced in raganugasadhana- bhakti.
Sraddha - faith. This refers to faith in the statements of the sastras which is awakened after accumulating pious devotional activities over many births. Such faith is aroused in the association of saintly bhaktas and it is the external manifestation of the seed of the creeper of bhakti. The inner essence of that seed is the conception which is planted in the heart of the disciple to serve Sri Sri Radha-Krsna in a particular capacity (see also bhakti-lata-bija).
Sraddha - a ceremony in honor of and for the benefit of deceased relatives. The forefathers are offered pinsa, an oblation of rice and meal, which endows them with a body suitable to attain pitr-loka, the planet of the forefathers. There they enjoy a high standard of material enjoyment.
Sravana-guru - the person from whom one hears instructions regarding the fundamental truths of Sri Bhagavan, His energies, the living entities, and bhakti is known as the sravana-guru.
Sravanam - hearing the transcendental descriptions of Bhagavan’s names, forms, qualities, pastimes, and associates from the mouths of advanced bhaktas. One of the nine most important angas of bhakti.
Sri Bhasya - The commentary which Reveals the Transcendental Beauty and Opulence of the Lord; a commentary on Vedanta-sutra by Sri Ramanujacarya.
Sruti - (1) that which is heard. (2) revelation, as distinguished from smrti, tradition; infallible knowledge which was received by Brahma or by the great sages in the beginning of creation and which descends in disciplic succession from them; the body of literature which was directly manifest from the Supreme Lord. This applies to the original four Vedas (also known as the nigamas) and the Upanisads.
Sthavara - non-moving living entities like trees, creepers, shrubs, and stones.
Sthayibhava - one of the five essential ingredients of bhakti-rasa; the permanent sentiment of love for the Lord in one of the five primary relationships of tranquility, servitude, friendship, parental affection, or conjugal love. This dominant emotion of the heart in one of the five primary relationships is also known as mukhya-rati, primary attachment. The sthayibhava can also refer to the dominant sentiment in the seven secondary mellows of laughter, wonder, heroism, compassion, anger, fear, and disgust. In that case it is known as gauna-rati, secondary attachment.
Sthula-sarira - the gross material body consisting of physical elements.
Subha-karma - activities producing auspicious results.
Suddha-abhimana - pure egoism; the conception of being a servant of Krsna.
Suddha-bhakta - a pure bhakta; one who performs suddha-bhakti.
Suddha-bhakti - pure devotion; devotion which is unmixed with fruitive action or monistic knowledge, and which is devoid of all desires other than the exclusive pleasure of Krsna; this is also known as uttama-bhakti.
Suddha-bhava - the pure or genuine state of bhava-bhakti; the genuine spiritual emotions which manifest at the state of bhava.
Suddha-jiva - the pure spiritual entity in his liberated state free from material designations.
Suddha-jnana - knowledge of the relationship between Bhagavan, the jivas, and maya.
Suddha-nama - pure chanting of the holy name. When one is freed from all offenses and anarthas, the pure holy name descends and appears on the fully purified and transcendental senses - known thus as suddha-nama.
Suddhavastha - the pure or liberated state of the jiva.
Sudra - the lowest of the four varnas, or castes, in the varnasrama system; artisans and laborers.
Sukrti - piety, virtue; pious activity. Sukrti is of two types: nitya, eternal, and naimittika, temporary. The sukrti by which one obtains sadhu-sanga and bhakti is 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.
Sunyavada - the doctrine of nihilism or voidism, which has as its goal complete annihilation of the self.
Sura - a god, divinity, deity, sage; this specifically refers to the devas situated in the celestial planets. The brahmanas are known as bhu-sura, gods on earth, because they represent the Supreme Lord.
Svabhava - the true nature of a thing which forms an essential part of its composition.
Svabhavika-anuraga - the spontaneous attraction that one experiences toward the Supreme Lord and His bhaktas when one becomes established in one’s pure spiritual nature.
Sva-dharma - (1) one’s ‘own duty’; the true eternal spiritual function of the self. (2) in regard to varnasrama-dharma, this refers to the temporary duties prescribed in accordance with one’s social caste. Thus sva-dharma is used in both the absolute and relative sense.
Svarasiki - in chapter twenty-one is used in the sense of undivided remembrance of Krsna’s lila. When raga has awakened in the heart of the bhakta, then Krsna’s lila automatically manifests in his heart in a continuous flow, without cessation or interruption. Such a condition is called svarasiki.
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.
Svarupa-siddhi - the stage in which a bhakta’s svarupa, or internal spiritual form and identity, becomes manifest. This comes at the stage of bhava-bhakti.
Svarupata-jasa-mukti - liberated from matter in terms of the revelation of one’s svarupa. This refers to svarupa-siddhi, the stage in which bhava manifests in the bhakta’s heart from the heart of one of the Lord’s eternal associates. At this stage one’s internal spiritual identity becomes manifest and the intelligence is freed from the influence of matter, yet one’s relationship with the material world remains intact due to the presence of the material body.

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