DAKSHINA | DAM/DAMA | DARSANA | DASA | DASAPUTRA | DASYA | DAYA | DEEKSHA | DEVA | DEVA-KANYA | DEVA-RISHI | DEVADARU (LIT. HEAVENLY TREE) | DHARANA | DHI | DIKSHA | DIVYA CHAKSHUS | DRARMA-RAJA | DRSTI | DUNDUBHI | DVANDVA |
DAKSHINA Gifts made at sacrifices. DAM/DAMA The second of the shat sampatthis. It means control of the sense and
motor organs in the pursuit of knowledge/wisdom. DARSANA A system of philosophy leading to Vision and liberation. The goal of Yoga
is to attain divya- darsana and union with God or the Ultimate Sat or
Reality.
Generally it is taken to mean a mental vision of the physical form of
Vishnu or any other God/Goddess with whatever the description of the body of
that person along with such arms and embellishments as might have been
conceived. In Raja Yoga sadhana the aspirant feels the presence of the Divine
Force every where and in all things and that brings him to a state of ecstacy.
This is not a state of perfection in sadhana as generally held but is only the
first step towards the Divine. DASA State of Being or experience DASAPUTRA Son of a slave. DASYA Slavery or servitude. The experience of the divine dasya is to be had at
the 8th knot or granthi, otherwise called Hanuman-dasa. DAYA Mercy, compassionn or the act of forgiving sins. DEEKSHA Is determination to attain a goal expressed by undertaking a particular
observance such as growing the hair or samkalpa. DEVA Gods. DEVA-KANYA Celestial maid. DEVA-RISHI Celestial saint. DEVADARU (LIT. HEAVENLY TREE) The Himalayan pine. DHARANA Fixity of the mind on one Goal. DHI The Higher Mind as in the Gayatri Mantra-dhiyo yo nah prachodayat. It is
the divine mind contrasted with the Buddhi which may be said to be the Prakritic
mind. Dhyana obviously refer to this shift from the Prakritic mind to the divine
mind. DIKSHA Initiation into a sacred rite. DIVYA CHAKSHUS See Chakshus. DRARMA-RAJA Monarch by reason of piety and virtue. DRSTI Seeing. Yoga- drsti: vision through yoga or union DUNDUBHI Drum. DVANDVA Pairs of opposites-dialectical oscillation from one extreme to another.
One should go beyond both-nirdvandva.
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