Glossary

Sanskrit and Vraj philosophical terms used across the Vachanamrut, Shikshapatri, and Bhaktachintamani, sourced verbatim from Shree Swaminarayan Temple, Bhuj-Kutch's own published Vachanamrut glossary appendix — not written by us.

59 resultsfor “bhakta” · clear

aishvaryãrthi: A person who worships Bhagvãn with the intention of earning powers to create the world. He is the lowest type of bhakta. [Ashlãli – 1]
Akshar: 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.
ankush: An instrument used to control an elephant. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvãn.
ardha-chandra: Half moon. A chihn on Swãminãrãyan Bhagvãn’s left foot. The moon symbolises peace. A bhakta performing dhyãn on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhã through the light of Bhagvãn.
ãrta: A person who is distressed from having fallen from the path of attaining siddh-dashã, but still wishes to attain it. One of the four types of bhaktas.
arthãthi: A person who desires material objects, such as material pleasures and powers. One of the four types of bhaktas.
ãrti: A form of worship, in which lighted wicks, soaked in ghee, are gently waved before the murti of Bhagvãn, and is accompanied by a song that praises Him. The flame acquires the power of Bhagvãn. Bhaktas then pass their down-turned hands over the flame and then raise their palms to their forehead – the blessings of Bhagvãn pass
ashtakon: An octagon. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants a bhakta the fruits of ashtãng-yog. He also attains Akshardhãm, which is beyond the eight barriers.
ãtmã-nivedi: A person who offers ãtmã-nivedanam, the ninth type of bhakti. A bhakta who has totally surrendered jeev to Bhagvãn. A person whose every action is an offering to Bhagvãn and who has Bhagvãn at the centre of his every action.

Bhagvãn: God. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.
bhagvan-nishtãrthi: A person who has a constant and singular determination for the sevã of the pratyaksha svarup of Purushottam Bhagvãn. He is the best bhakta of all. [Ashlãli – 1]
bhãgvat bhakta: A bhakta who follows bhãgvat dharma, which consists of dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness.
bhãgvat dharma: 1) Dharma related to Bhagvãn. The dharma which avatãrs of Bhagvãn come to establish, and the dharma which was adopted by Nãrad, the Sanakãdik, Shukji, Dhruv, Prahlãd, Ambrish and other bhaktas. This form of dharma is not different from bhakti itself. 2) Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. 3) Also called ekãntik dharma.
bhakta: Devotee of Bhagvãn. A follower of Bhagvãn.

darshan: Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].
dev: A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.
dhanush: A bow; symbolises humility and strength. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies.
Dhruv Star: Fixed star. North Star. This star is used by travellers as a useful navigational reference marking due north. Named after a devout bhakta named Dhruv.

ekãntik bhakta: 1) Highest level of bhakta. A person who offers ekãntik bhakti, perfectly possesses all four of the qualities of ekãntik dharma (dharma, gnãn, vairãgya, and bhakti). 2) A person who has no desires other than Bhagvãn, and who worships Bhagvãn while realising himself to be brahm-rup. [Gadhadã I – 11].
ekãntik dharma: Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.

gnãn-yagna: When a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.
gnãni: A person with gnãn. One of the four types of bhaktas.
gopi: Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn.

Hanumãnji: A dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.
haribhakta: A bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn.

jãmbu: A berry. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless.
jignãsu: A person who seeks knowledge of the ãtmã (ãtmã-nisthã). One of the four types of bhaktas.

kalash: A brass water-pot. A chihn on Swãminãrãyan Bhagvãn’s left foot. By performing dhyãn on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhãm, Akshardhãm.
kamal: A lotus. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to remain free of material attachments and focus his mind at the feet of Bhagvãn. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures.
karma-yogi: A person is striving for karma-yog (yog through activities). Term used for a grahastha bhakta who has not renounced his/her worldly duties completely – as opposed to a sãnkhya-yogi – but is nevertheless sincerely striving for yog or kalyãn. Refers to the many grahasthas in the time of Swãminãrãyan Bhagvãn who chose to totally commit and dedicate their lives to satsang.

Matsya: A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn.
mãyã: That which obstructs a bhakta from focusing on Bhagvãn. [Gadhadã I – 1].
mukti: To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].

Nar-Nãrãyan: An avatãr of Bhagvãn. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Nãrãyan incarnated as Shree Krishna. Nar- Nãrãyan Bhagvãn forever performs tap in Badrikãshram for His bhaktas.
Nãrad: An avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.
nishkãm bhakta: Superficially appears to be a sakãm bhakta, but inwardly, that bhakta has perfect nishchay and wishes for nothing except the murti of Bhagvãn. If inner enemies cause disturbances within, or a desire for pleasures other than the murti of Bhagvãn arises, he feels intense guilt. Even if he has only a slight amount of ãtmã-nishthã and vairãgya, such a bhakta still attains profound bliss in the dhãm of Bhagvãn after leaving his body.
niyam: 1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.
Nrusinh: An avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd.

paksh: To be in favour of someone. Loyalty. We must always take the paksh of Bhagvãn and His bhaktas.
param-bhãgvat: Ideal bhakta of Bhagvãn, referring to a sat-purush or sant.
Paramãtmã: Greater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.
Parbrahm: Beyond Brahm. God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Paramãtmã, Parbrahm, Krishna Nãrãyan, and Swãminãrãyan. Highest of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
pravrutti: 1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.

sakãm bhakta: A bhakta who superficially appears to be a tyãgi and nishkãmi. However, he does not have wish for the murti of Bhagvãn, but instead has desires for the darshan of the ãtmã and the four types of mukti. Even if his nishchay is perfect, is a great tyãgi, has firm vairãgya, intense ãtmã- nishthã, and he is not disturbed by inner enemies, if he desires anything other than the pratyaksha svarup of Bhagvãn, then even if he is in the higher loks, he will certainly attain less bliss.
sãnkhya: Fundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.
sãnkhya-yogi: A yogi who has abandoned activities. Term used for a bhakta who has abandoned his/her worldly duties – as opposed to a karma-yogi – and is sincerely striving for kalyãn. Refers to a tyãgi who is totally dedicated and committed to satsang. In the time of Swãminãrãyan Bhagvãn, many widows and widowers chose to become sãnkhya-yogis after their spouse passed away. They dedicated their lives to Bhagvãn rather than any other family members. Often refers to female tyãgis.
sat-purush: A true sant. A sant who guides a person on the path of Bhagvãn. A guru for a mumukshu. Through whom Bhagvãn remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvãn is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his ãgnã, is the root of all spiritual activities. Also called sant, bhakta, ekãntik bhakta, ekãntik sant, param-bhãgvat, param-ekãntik sant, and sadguru.
siddhi: Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.
sthitapragna: A person with a stable understanding. A bhakta of Bhagvãn who has no doubts at all regarding the svarup of Bhagvãn, and glorifies His strengths. He also glorifies those charitras of Bhagvãn that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate. [Gadhadã II – 17].
sthiti: 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world.
svastik: This sacred sign symbolises the focusing of Bhagvãn’s energy from all four directions to the centre. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants the bhakta a happy life free of misery, and good luck.
Swãminãrãyan: 1) The lord of the whole world. Creator and destroyer of everything, 2) The mantra (mahã-mantra) given by Swãminãrãyan Bhagvãn to His bhaktas in when Faneni, after He became head of the sampradãy. Eventually people began to identify Shreeji Mahãrãj by this mantra and called Him Swãminãrãyan Bhagvãn. The mantra holds power greater than any other mantra. The greatness of the mantra is described in ‘Je Swãminãrãyan Nãm Leshe’ from Shree Hari-Leelãmrut.

trikon: A triangle. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kãran; and the three mental states – jãgrat, svapna; sushupti. He becomes brahm-rup.

upãsanã: 1) Literally means ‘sitting near’. It is the philosophical understanding of the nature of Bhagvãn – What is He like? How do we worship Him? This allows a bhakta to become closer to Bhagvãn.
urdhva-pundra: A yellow ‘U’ mark applied to the forehead made with tilak sandalwood paste, and a chãndlo of kum-kum if made in the centre. The tilak signifies Nãrãyan (Bhagvãn), and the chãndlo signifies Lakshmi. The tilak and chãndlo are applied during pujã in the morning. It must be applied everyday is it is the ãgnã of Swãminãrãyan Bhagvãn for all of His bhaktas. The tilak and chãndlo shows that a person has completely surrendered his life to Bhagvãn and has become His bhakta. Females only apply the chãndlo of kum-kum.
urdhva-rekhã: Line. This chihn runs from the space between the big toe and the first toe to the heel of the right foot. Performing dhyãn on this chihn spiritually elevates the mind and takes the bhakta to Akshardhãm. The urdhva-rekhã lines are also found on the left foot.

vajra: The vajra is a weapon that is as long as a trident carried by Indra. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvãn.
vishnupad: A kirtan written by the great Vaishnav bhakta Narsinh Mehtã, which narrates the charitras of Krishna Bhagvãn. Can also refer to a general kirtan of Bhagvãn or His avatãrs.
vyom: Space (ãkãsh); present in pruthvi, jal, tej, and vãyu, but it remains unaffected by them. A chihn on Swãminãrãyan Bhagvãn’s left foot. Similarly, a bhakta performing dhyãn on this chihn remains detached from the material world and Bhagvãn resides within the purified space of his heart (hruday-ãkãsh).