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Para means

Srimad-Bhagavatam

SB Canto 3

SB 3.24.45, Purport:

The word pareṇa is very significant. para means "transcendental, untinged by material contamination." Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parā bhakti.

SB 3.26.3, Purport:

The Supreme Personality of Godhead is described here. He is not a temporary person, nor does He have a beginning. He is without a cause, and He is the cause of all causes. paraḥ means "transcendental," "beyond the creative energy." The Lord is the creator of the creative energy. We can see that there is a creative energy in the material world, but He is not under this energy. He is prakṛti-paraḥ, beyond this energy. He is not subjected to the threefold miseries created by the material energy because He is beyond it. The modes of material nature do not touch Him. It is explained here, svayaṁ-jyotiḥ: He is light Himself. We have experience in the material world of one light's being a reflection of another, just as moonlight is a reflection of the sunlight. Sunlight is also the reflection of the brahma-jyotir.

SB Canto 4

SB 4.28.29, Purport:

Whenever there is an argument between a devotee and a nondevotee, the pure, strong devotee comes out victorious.

The word pāṇḍya comes from the word paṇḍā, meaning "knowledge." Unless one is highly learned, he cannot conquer nondevotional conceptions. The word para means "transcendental," and pura means "city." The para-pura is Vaikuṇṭha, the kingdom of God, and the word jaya refers to one who can conquer. This means that a pure devotee, who is strong in devotional service and who has conquered all nondevotional conceptions, can also conquer the kingdom of God. In other words, one can conquer the kingdom of God, Vaikuṇṭha, only by rendering devotional service. The Supreme Personality of Godhead is called ajita, meaning that no one can conquer Him, but a devotee, by strong devotional service and sincere attachment to the Supreme Personality of Godhead, can easily conquer Him.

SB 4.30.31, Purport:

The Lord is unlimited, and there are unlimited benedictions." The purport is that if one must ask for benediction, he must ask for unlimited benediction. The words tvat parataḥ are very significant in this verse. The Supreme Personality of Godhead is parataḥ parāt. The word para means "transcendental, beyond this material world." The impersonal Brahman effulgence is beyond this material world, and this is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). Merging into the impersonal effulgence of the Lord is called paraṁ padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized first as impersonal Brahman, then as Paramātmā, and finally as Bhagavān.

SB Canto 5

SB 5.11.7, Purport:

Just as the mind is the cause of bondage, it can also be the cause of liberation. The mind is described here as para-avara, para means transcendental, and avara means material. When the mind is engaged in the Lord's service (sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18)), it is called para, transcendental. When the mind is engaged in material sense gratification, it is called avara, or material. At the present moment, in our conditioned state, our mind is fully absorbed in material sense gratification, but it can be purified and brought to its original Kṛṣṇa consciousness by the process of devotional service.

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.1 -- Ahmedabad, December 6, 1972:

Uttamā-bhakti, first-class bhakti, what is that? Anyābhilāṣitā-śūnyam: without any kind of desire than to serve the Lord. And in the Śrīmad-Bhāgavatam also, it is said, sa vai puṁsāṁ paro dharmaḥ. Paraḥ means transcendental, beyond this material conception. Kṛṣṇa, or the Absolute, Nārāyaṇa, that is para. Nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa is not anything of this material world. Nārāyaṇa, Kṛṣṇa, Viṣṇu. The Absolute Personality of Godhead, He is not anything of this material world. When we use this word, nirākāra, that means His form is not anything of this material world. But He has got His form.

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

This material cosmology, material manifestation, is one fourth demonstration of God's energy. The three-fourths manifestation of His energy is the spiritual world. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). There is another nature which is spiritual nature, para, superior. The spiritual nature is described as parā. Parā means beyond this aparā. There are two energies working, material nature and spiritual nature. Material nature, it is described in the Bhagavad-gītā: bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva bhinnā me prakṛtir aṣṭadhā (BG 7.4). These eight types of material nature—earth, water, fire, air, sky, mind, intelligence and ego—these are material nature. Bhinnā prakṛtir aṣṭadhā. They are separated energies. Apareyam itas tu viddhi me prakṛtiṁ parām. Beyond this. These are inferior, aparā. And beyond this aparā-prakṛti, there is another, superior prakṛti. What is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). That is the living entity.

Lecture on BG 2.16 -- London, August 22, 1973:

Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). That param is, means spiritual. There are two kinds of, parā and aparā-prakṛti. Aparā-prakṛti, parā-prakṛti. Apareyam. I am, this material world is aparā, inferior energy. Itas tu viddhi me prakṛtiṁ parām. Besides this, there is another prakṛti, another nature, which is parā. Parā means spiritual. So we should be interested with the parā, not with the aparā. Why? Now that is real life. That is real life. Here it is said ubhayor api. Considering both this parā and aparā, the superior and inferior. Tattva-darśibhiḥ. Who will study? Tattva-darśibhiḥ. Tattva-darśī means those who have realized the truth, tattva-darśī. And we find this word tattva in various places. Tattvataḥ.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

In another place, there is mention, in the Eleventh Chapter, Kṛṣṇa is addressed as sanātana. So Kṛṣṇa is sanātana, and we living entities, we are also sanātana. And there is a place, paras tasmāt tu... "Place" means another nature, not this nature, not this prakṛti. There is another prakṛti. Paras tasmāt. Para means transcendental. This nature is not sanātana. It is asanātana, perishable. Sanātana means not perishable.

So this Kṛṣṇa consciousness movement is an attempt to bring all these sanātanas together. The living entity, sanātana; God, Kṛṣṇa, sanātana; and the place, sanātana. Just like here we are trying to live together, our family—father, mother, children, friends, countrymen, communitymen.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

That is our present position. Now, here just the opposite word is used that yayā ātmā suprasīdati. If you want to actually, if you want actually to make yourself jolly, full of happiness, then you should search out your occupation in such a way that it will lead you to the devotional service of the Supreme Lord. Sa vai puṁsāṁ paro dharmaḥ. Para means the highest, or the transcendent. We are engaged in some, in some sort of activities. Nobody is free from activities. Even a ant, an ant, it is also engaged in activity. And the elephant. Ant is the most, I mean to..., according to our vision, the ant is very small and the elephant is very big. But everyone, beginning from the ant up to the elephant, so far our experience is concerned... There are other big animals also.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busyness, that occupation, is the supermost. That occupation is the supermost. Sa vai puṁsaṁ paro dharmaḥ. Para means supermost. And that sort of occupation should be without any cause. Everything is done, everything is done, so far our duties are concerned—there is a cause. I do this because I want this. So there is a cause and effect. But this sort of busyness, this sort of occupation, which leads you to the devotional service of the Lord, it has no cause. Ahaituki. It has no cause. Why it has no cause? Just like a lover, or, say, lover, beloved, set aside.

Lecture on BG 2.59-69 -- New York, April 29, 1966:

Now here it is said, tāni sarvāṇi saṁyamya. You can control your senses only when you engage that senses into the service of the Lord. Tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ. Mat. Mat-paraḥ means "unto Me, unto Me, in relationship with Me." That's all right. And in the Bhakti-rasāmṛta-sindhu also, you'll find that nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. You haven't got to restrain yourself completely, but if you dovetail yourself, nirbandhaḥ, when it is in relation with Kṛṣṇa, then your vairāgya, your detachment, is approved. Only thing is that don't do it for your sense gratification, but do it for the satisfaction of the Supreme. That's all. That should be the motto of our life, that "I shall not do anything for my sense satisfaction, but I shall do everything for the satisfaction of the Supreme."

Lecture on BG 4.7 -- Bombay, March 27, 1974:

So the discrepancy of religion means... This is also stated in the Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmaḥ. First class or superior dharma. Paraḥ means superior, transcendental. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). When we surrender to the Adhokṣaja... Adhokṣaja means the supreme transcendence, or Kṛṣṇa. Kṛṣṇa's another name is Adhokṣaja. Ahaituky apratihatā. Ahaitukī means without any cause. Without any cause. Not that "Kṛṣṇa is such and such, therefore I surrender." No. Without any cause. Ahaituky apratihatā. And it cannot be checked. Nobody can check. If you want to surrender to Kṛṣṇa, there is no checking, there is no hindrance. You can do it in any position. You can do it.

Lecture on BG 4.8 -- Montreal, June 14, 1968:

It does not mention which religion you shall accept. You accept any religion. But test is, perfection of that religious procedure, whether you have developed ecstatic love for God. If you have achieved that, then that religious principle is first-class. Sa vai puṁsāṁ paro dharmaḥ. Para means transcendental, first-class. Yato bhaktiḥ "By executing which, you can have, develop, Kṛṣṇa consciousness or God consciousness." And that process is called ahaituki, without any reason, apratihatā, and it cannot be checked by any material condition. If somebody thinks that "Well, I have been sinful for so many years, and even if I surrender to the God, it will take so many years," no, it is not like that. The surrendering process, if it is perfect, the result is immediately perfect. Ahaituky apratihatā yayātmā suprasīdati.

Lecture on BG 4.13 -- Johannesburg, October 19, 1975:

"I am Hindu," "I am Muslim." That's all right. You have got some type of designation. But Bhāgavata says that system of religion is perfect. What is that? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (SB 1.2.6) "That religion, that system of religion, is perfect." Sa vai puṁsāṁ paraḥ. Paraḥ means perfect, without any defect. What is that? Yato bhaktir adhokṣaje: "By which, by becoming follower of such religious system, if you become a devotee of God, that is perfect." He does not say that you become a Hindu or you become a Muslim or you become a Christian or Buddhist or any other thing. It is very liberal, that whatever system of religion you accept, there is no harm. That's all right. But see the result. What is the result? Yato bhaktir adhokṣaje.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

And that should be accompanied with service. This is the mood. Whole Vedic process... Nobody can deny in the Vedic process that there is no need of spiritual master. There is. So śraddhāvān. Therefore the faithful, the faithful can acquire knowledge.

And tat-paraḥ. Tat-paraḥ means we have to follow the faith favorably, not unfavorably. Just like the physician gives us some prescription, and he says that "You do this, and do not do," so we have to follow the do-not's and the do's. In every field of action there are certain don't's and certain do's. So we have to follow. Tat-paraḥ saṁyatendriyaḥ. And result of knowledge is that one should be restrained in the matter of sense gratification.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Yadā yadā hi dharmasya. Dharma is one. As God is one, similarly dharma is also one. There cannot be many dharmas. There are many dharmas practically we see: Hindu dharma, Muslim dharma, Christian dharma, Buddha dharma, this dharma, so many dharma. But real dharma is one. That is explained in the Śrīmad-Bhāgavatam: sa vai puṁsāṁ paro dharmaḥ. Para means transcendental. These are material dharma. "I am Hindu," "You are Muslims," "You are Christian," "You are this," "You are that." These are, means an attempt to raise oneself to the platform of real dharma. But real dharma is one for everyone. What is that? Sa vai puṁsāṁ paro dharmaḥ. That is transcendental dharma. Yato bhaktir adhokṣaje (SB 1.2.6). The dharma by following which one becomes a Kṛṣṇa conscious person or Godly person, one who understands God, his relationship with Him and acting according to that relation, that is real dharma.

Lecture on BG 7.4-5 -- Bombay, March 30, 1971:

Out of multifarious energies of Kṛṣṇa, all of them are spiritual. Viṣṇu-śaktiḥ parā proktā. If Kṛṣṇa is complete spirit, His energies are also spiritual. Therefore in the Viṣṇu Purāṇa it is said, viṣṇu-śaktiḥ parā proktā. Parā means spiritual, and kṣetrajñākhyā tathā parā. Kṣetrajña. The kṣetrajña and kṣetra will be discussed in the Bhagavad-gītā in the Thirteenth Chapter.

Lecture on BG 7.5 -- Bombay, February 20, 1974:

Aparā and parā. Aparā means inferior, or material, and parā means superior, or spiritual. The spiritual force behind is moving the material world. Yayedaṁ dhāryate jagat. Jagat means gacchati iti jagat, which is moving or going forward. Everything is moving. All these planets are moving. Your earthly planet is also moving—within twenty-four hours covering 25,000 miles, day and night. The whole material planets, earthly planets, you have 25,000 miles, and this is rotating. Similarly every planet is rotating. The sun is also rotating. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ.

Lecture on BG 8.20-22 -- New York, November 18, 1966:

Now, this verse we have been discussing from the last day. There is another nature, paras tasmāt tu bhāvaḥ. Bhāva means nature, and para, para means superior. So there is another, superior nature, avyaktaḥ avyaktāt sanātanaḥ. Vyakta means what you see manifested. Now, this material universe you are seeing manifested... Practically not seeing, but at least at night we can see how the stars are twinkling, so many planets innumerable. This is manifested. And beyond that manifestation there is covering of the universe. Vyakta-avyakta. And beyond that avyakta there is another, material nature, er, spiritual nature...

Lecture on BG 8.21-22 -- New York, November 19, 1966:

That is the process of Kṛṣṇa consciousness. Puruṣa. Here it is clearly said, puruṣa, puruṣa, the Supreme Personality of Godhead. Puruṣaḥ sa paraḥ. Paraḥ means Supreme. Paraḥ: "O My dear Arjuna, that in that spiritual atmosphere, there is the Supreme Personality." He's a person just like you and me. Just we have got talking face to face, when you'll reach there you'll talk face to face with God. You'll play, you'll eat, everything. Puruṣaḥ sa paraḥ pārtha.

How can I attain that state? Bhaktyā. Not by speculating, but bhakti. You have to submit. You have to render transcendental loving service. That is the way. Bhaktyā tv ananyayā. Tv ananyayā means without any adulteration.

Lecture on BG 18.67 -- Ahmedabad, December 10, 1972:

Aparā means material, and parā means transcendental. Parā-bhakti. Without coming to the stage of parā-bhakti, one cannot understand Kṛṣṇa. So that parā-bhakti means one must be freed from all sinful activities. Yeṣām anta-gataṁ pāpam. Not ordinary man. Yeṣām anta-gataṁ pāpaṁ janānām, janānāṁ puṇya-karmaṇām. Those who are always engaged in pious activities, they cannot be engaged in sinful activities. By pious activities, constantly being engaged in pious activities... Then what is that pious activities? Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17).

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.5 -- Montreal, August 2, 1968:

That duty is to render service.

So Śrīmad-Bhāgavata says, sa vai puṁsāṁ paro dharmaḥ: "That type of service is first class, transcendental." There are two kinds of services, para and apara. In Sanskrit para means transcendental, and apara means material. Spiritual or material. Because we have two understandings, matter and spirit. Everything is material or spiritual, mundane or transcendental. So here Bhāgavata says, paro dharmaḥ. Paro dharmaḥ means spiritually. Material dharma—temporary. Just like if you feel yourself as part and parcel of the American nation, if I feel myself as part and parcel of Indian nation, this is not para. This is apara, because your relations with America, or an Indian's association with India, is temporary. You may remain as American, say, for hundred years. Not so much.

Lecture on SB 1.2.5 -- Aligarh, October 9, 1976:

If you want actual peace, ātmā, suprasīdati, then you have to accept paro dharma. Para means supreme or superior. There are two kinds of dharmas, parā and aparā. Aparā means this material world. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). There are two natures, one spiritual nature and one material nature. People do not understand what is spiritual nature. But Kṛṣṇa explains very nicely, and one can understand very easily what is spiritual nature and what is material nature. In the Bhagavad-gītā, the matter, five elements, earth, water, air, fire, sky, mind, intelligence, ego, these are material nature.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

They inquired that after the departure of Kṛṣṇa... Kṛṣṇa came-paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām, dharma-saṁsthāpanārthāya (BG 4.8). So their inquiry was that "After departure of Kṛṣṇa, the protection of dharma, how it is being maintained, or under whom, where it has gone?" So... "And what is actually dharma?" So here it is explained, sa vai puṁsāṁ paro dharmaḥ. Para means superior. Not this religion, Hindu religion, Muslim religion, Christian religion, or there are so many other religions. That is also dharma. That is temporary. But paro dharma means permanent dharma, eternal dharma, or sanātana-dharma. That is called para. Para means superior. So sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaja. Adhokṣaja means God. Adhaḥ. Adhaḥ means cut (curbed?) down. Akṣaja means direct perception. Adhokṣaja.

Lecture on SB 1.2.6 -- London, August 27, 1971:

The other occupational duties, they are temporary, bodily, in relation to body. When we feel "I am this body," then I manufacture some occupation according to the circumstances. But spiritual occupation, that is eternal. Sa vai puṁsāṁ paro dharmaḥ. Para means transcendental. We have got some duties. Just like we go to evacuate, to pass urine, or to take food, take bath. These are the occupations of the body. Similarly, there are occupations of the mind, intelligence. But there is occupation of the soul also. That we do not know.

Lecture on SB 1.2.6 -- London, August 27, 1971:

Or if I become demigod, my occupational duty changes. The body is born in India, so one is feeling that "It is my duty to serve my country." Similarly, an Englishman is thinking to serve his country. But these occupational duties are not para. Para means transcendental, supreme. This is temporary. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "This is your real occupation. You have got some bodily occupation, some mental occupation, some intellectual occupation, but you have to give up all these things. Simply surrender unto Me. This is your real occupation." Kṛṣṇa says. And Kṛṣṇa descends to teach us this dharma, or occupational duty. He has explained karma-yoga, jñāna-yoga, dhyāna-yoga. These are all occupational duties of the body, of the mind, of intelligence. But real occupation... Because soul is eternal.

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

These are conditions. Unconditional. That is... Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Without any motive, without any condition, when we love Kṛṣṇa, that is first-class religion. Sa vai puṁsāṁ paro dharmaḥ. Para and apara. Apara means "inferior," and para means "superior." Just like there are two energies of Kṛṣṇa: para and apara, inferior and superior. So paro dharmaḥ means superior, the occupational duty in superior energy.

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Daivīṁ prakṛtim. Mahātmā, one who is broad-minded, or greater souls, they are under the control of daivī-prakṛti. Daivīṁ prakṛtim āśritāḥ. And what is the symptom? Bhajanty ananya-manasaḥ, they have no other motive than to render service to the Lord. That's all. This is the symptom of mahātmā. No motive. No gain, no exchange.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

I am loving cats and dogs and so many things, but I am missing to love God. That is the missing point. Love is there, object of love is there, but it is misplaced. Therefore, we are not getting happiness. When it will be properly placed, love and the object of love, then we'll be happy. This is explanation of this verse. Sa vai puṁsām paro dharmo (SB 1.2.6). Para. Para means superior. And apara means inferior. There are two kinds of nature—para and apara. That is explained in the Bhagavad-gītā. Bhūmir āpo 'nalo.... Bhūmir āpo 'nalo...

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

This bhinnā means separated. This material nature—earth, water, fire, air, sky, mind, intelligence and ego—Lord Kṛṣṇa says that "They are My nature, but separated." Apareyam itas tu viddhi me prakṛtiṁ parā (BG 7.5). They are inferior nature, this material nature, inferior, but there is another superior nature. Apareyam itas tu viddhi me prakṛtiṁ parā. Para means superior. What is that? Jīva-bhūtaṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5)—the living entity. Just like the whole material world is important because the living entity is utilizing it for his purpose. This New Delhi city is important because the living entity is utilizing it for purpose. Otherwise it was a jungle. Anything you take material, material thing has no value, it is inferior, but by the touch of the superior energy, the living entity, it becomes important.

Lecture on SB 1.2.6 -- London, July 23, 1973:

So here also, what is spoken by Kṛṣṇa in Bhagavad-gītā, that is confirmed in the Śrīmad-Bhāgavatam. Here it is said, sa vai puṁsāṁ paro dharmaḥ. Para and apara. Para means superior or transcendental. There are two kinds of prakṛtis: parā-prakṛti, aparā-prakṛti. That is also described in the Bhagavad-gītā. Material, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). Material things, earth, water, fire, air, sky, mind, intelligence, ego. Prakṛtir me aṣṭadhā, bhinnā prakṛtir me aṣṭadhā. Kṛṣṇa says, "They are My prakṛti. My nature, My energy." Similarly, Kṛṣṇa says, next verse, apareyam: "This material prakṛti is inferior. But beyond this material prakṛti, there is a superior prakṛti." What is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat: (BG 7.5) "That is living entity." So living entity is also prakṛti, another energy of Kṛṣṇa.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied, and the Supreme Paramātmā, He also becomes satisfied. So that is called paro dharmaḥ. Paro dharmaḥ means... Paraḥ means superior, and dharmaḥ means occupational duty. Everyone has got occupational duty. It doesn't matter, either you are a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Everyone has got occupational duty. That is human society. Human society means when the society is divided into these eight divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. Varṇāśrama-dharma. That is Vedic civilization.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

Real dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. All bogus type of dharma—Hindu religion, Muslim religion, this religion, that religion—they are not dharma.

Therefore it is said here, sa vai puṁsāṁ paro dharmaḥ. Paraḥ means Supreme. What is that? Yato bhaktir adhokṣaje, "Wherein this is taught, 'Just surrender to the Supreme Lord, Kṛṣṇa, that is first-class religion." All other religions, they are bogus. That is not religion. Just like good citizenship means to abide by the laws of the state, of the government. That is good citizenship. Similarly, a real religious person means who is abiding by the orders of the Supreme Lord. Unfortunately, they have no information of the Supreme Lord. Although the Lord, the Supreme Lord Kṛṣṇa, is present, still, they are thinking that Supreme Lord is nirākāra.

Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:

They must be very elevated.

Therefore here it is said, sa vai puṁsāṁ paro dharmaḥ. Para and apara—these two words are there, para and apara. Para means spiritual, and apara means material. Just like in the Bhagavad-gītā in another place, apareyam itas tu viddhi me prakṛtiṁ parām. Apara, this material nature, bhūmir āpo 'nalo vāyuḥ (BG 7.4), this earth, water, fire, air, mind, intelligence, they are material. Bhinnā me prakṛtir aṣṭadhā. Apareyam. But they are apara. Apara means material, inferior. There is another, spiritual nature. What is that? Jīva-bhūta, that living entity. Living entity's para. So Kṛṣṇa is also para. So when the living entity engage himself in the service of the supreme spiritual, Kṛṣṇa, that is called paro dharmaḥ, spiritual religion, not apara. Apara means material, and para means superior or spiritual.

Lecture on SB 1.2.18 -- Los Angeles, August 21, 1972:

This material world is tama, ignorance, darkness. And Kṛṣṇa is beyond this material world; therefore He is called para. Para means transcendental. So uttama-śloka. So when we offer our prayers to Kṛṣṇa, they are not ordinary words. Therefore those who are not liberated soul, they cannot offer prayers actually. We have to repeat the prayers offered by liberated soul, not by ordinary man. Because he is not yet uttama, he is not yet in the transcendental platform. Therefore we don't allow songs which are not sung by liberated souls like Bhaktivinoda Ṭhākura, Narottama dāsa Ṭhākura. They are liberated souls. We don't allow any literature which is not given by liberated soul.

Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972:

He is never touched by the material contamination. Viśuddham. Sattvaṁ viśuddhaṁ vasudeva-śabditam. Here, however good we may be, there is some material touch. But so far Bhagavān, the Supreme Personality of Godhead, is concerned, His existence is viśuddham. Therefore He's called paraḥ. Nārāyaṇaḥ paraḥ. Paraḥ means above this material world, transcendental.

So the material nature is created, everything here created at a certain point, but because He's above, therefore He is not within this creation. We cannot take Kṛṣṇa as one of the created beings like us. We are all created beings. But Kṛṣṇa is not created. He is above creation. Before creation, He was existing; therefore His existence is not within this creation. That is adhokṣaja.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

There are two material features: manifested and nonmanifested. Śaṅkarācārya agrees that Nārāyaṇa... As soon as he says "Nārāyaṇa," he means the person, person, the Supreme Person. Paraḥ avyaktāt. He's transcendental. His person is not the same person, personality as we have got. There, that is... Para means that is adhokṣajam, beyond our sense perception. So... And there are so many other evidences. Kṛṣṇa says that mattaḥ parataraṁ nānyat (BG 7.7), "There is no more superior existence than Myself." Ahaṁ sarvasya prabhavaḥ (BG 10.8). "I am the origin." Janmādy asya yataḥ (SB 1.1.1). This verse, this code, is explained by Kṛṣṇa Himself that "I am the origin of everything." And Arjuna, who understood Kṛṣṇa, he said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣam (BG 10.12). He accepted the Absolute Truth a puruṣa, a person.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

And to hear about Kṛṣṇa is the topmost subject of hearing." Śrotavyādiṣu yaḥ paraḥ. Paraḥ means topmost, the highest. "So your question, whether to hear about Kṛṣṇa, is welcome." Varīyan eṣa te praśnah kṛto loka-hitaṁ nṛpa: (SB 2.1.1) "This praśna, this question, is very much beneficial to the people in general," loka-hitaṁ. Because Parīkṣit Mahārāja was questioning, and Śukadeva Gosvāmī was answering, but there were many other persons. Although the questions and answers were only for Parīkṣit Mahārāja, not for others, but everyone expected that because Śukadeva Gosvāmī was speaking to the king, that speaking must be very important to everyone.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

"This is God, this is God, this is God, this is God." No. God is the original Supreme Person, male, enjoyer. Male is called enjoyer, predominator. Puruṣaḥ purāṇaḥ. Parāvareśo manasaiva viśvaṁ sṛjaty avaty atti guṇair asaṅgaḥ. And para. Parāvaraḥ. Para means transcendental, and avara, avara means this material, inferior. Avara means inferior. And para means superior. That is explained in Bhagavad-gītā. Itas tu me... Bhūmir āpo 'nalo vāyuḥ khaṁ buddhir mano eva ca, itas tu me... (BG 7.4). Aparā. Apareyam. This material nature, consisting of earth, water, air, ether, mind, intelligence, ego: eight. This is avara. Avara means inferior. And there is another nature. Paras tasmāt tu bhāvo 'nyaḥ (BG 8.20). In the Bhagavad-gītā you'll find, there is another nature.

Lecture on SB 1.8.21 -- Mayapura, October 1, 1974:

So He is neither brāhmaṇa... This brāhmaṇa, kṣatriya, vaiśya, śūdra, brahma..., they are these material designations. They are not actually fact. So, as Kṛṣṇa is not belonging to this material world... He belongs to the spiritual... Prakṛteḥ param. Paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20). As it is stated in the Bhagavad-gītā, para. Para means "another," or "the superior." Paras tasmāt tu bhāvaḥ anyaḥ. In the Bhagavad-gītā you'll find that... You are seeing this material world up to the sky. Your vision is up to the sky, although you do not know what are these planets, how they are existing. You have no knowledge. But still, at least, you can get experience that this universe is covered by this round sky, and within this universe there are so many planets.

Lecture on SB 1.8.21 -- Mayapura, October 1, 1974:

So Kṛṣṇa does not belong to these planets or this material sky. He belongs to the paravyoma. Again paravyoma means sky. And para means the superior, or spiritual. Therefore Kṛṣṇa does not... Kṛṣṇa belongs to everything because everything is Kṛṣṇa's, but He has got His special abode. That is Vaikuṇṭha, Goloka Vṛndāvana. That is situated in the spiritual sky, not in this material sky. A... In the material sky, the, that Goloka Vṛndāvana is there, replica, just Vṛndāvana, where we go. When Kṛṣṇa comes... Just like government, the governor or the king, when he is on tour in every city he has got a special house. What is that house called?

Lecture on SB 1.16.36 -- Tokyo, January 30, 1974:

Why saintly person required? Because saintly person means he knows what is actually good and what is not good. The actually good of human life is that he's engaged in developing devotional service. That is actually good. In another place of this Śrīmad-Bhāgavatam it is stated, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Paro dharmaḥ. Para means superior, transcendental, or which is para and apara. Para and apara. These words are used. Para means greater and apara means lower, and para means superior and apara means inferior. Here it is spoken, "There are many types of religious systems, but they are apara, not very good, inferior, inferior type." Religion cannot be inferior, but it is sometimes made into inferiority because without such kind inferior type of religion, the inferior class of men will not accept it, will not accept it.

Lecture on SB 2.1.1 -- Paris, June 9, 1974:

So this kind of intelligence is no good. Therefore it is said here, ātmavit-sammataḥ. This kind of question, approved by persons who are self-realized. Ātmavit, one who knows what he is. Sammataḥ. Sammataḥ means approved. Ātmavit sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ. Yaḥ paraḥ. Paraḥ means superior. We are accustomed to hear so many things, radio and dictaphone and so many things. We are hankering after hearing tape record or this gramophone album, and news from in the newspaper. We are always anxious, very anxious. Big, big news... In your country especially, millions of papers, newspaper, such big, just to hear what is going on in the world. But after seeing one or two pages, you throw it away. Because you are hackneyed. You know that there was political strife, there was fire, there was burglary, there was this, there was this... The same story. Carvita-carvaṇānām, chewing the chewed.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

There are two classes of men. Ninety-nine point nine percent, they are bodily realized men, always thinking of the body. And just there is another class; they are called ātmavit, self-realized, Kṛṣṇa conscious persons. Ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ. Śrotavya means worth hearing. There are many kinds of subject matter for hearing, but this is the sublime subject matter of hearing, kṛṣṇa-praśna.

So questions and answer about Kṛṣṇa, śrotavyādiṣu yaḥ paraḥ... Para means sublime; śrotavya means worth by hearing. So why it is para, sublime?

Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974:

This is Kṛṣṇa consciousness.

So this is very glorified life. Here it is said that varīyān eṣa te praśnaḥ kṛto loka-hitaṁ nṛpa (SB 2.1.1). So ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ. Paraḥ means the supreme perfect. You are hearing the Śrīmad-Bhāgavatam about Kṛṣṇa. There are many subject matter of hearing. Just like in newspaper you hear so many news. But if you hear something about Kṛṣṇa, that is the only perfect thing. That news has been published in this morning, many papers, "Kṛṣṇa..., the leader of the Kṛṣṇa movement," or "This Hare Kṛṣṇa movement." There is some vibration of the word "Kṛṣṇa." That makes the atmosphere purified, surcharged. So many thousands and millions of people will read "Kṛṣṇa." Willing or unwillingly, they'll read "Kṛṣṇa." That is their profit. Varīyān eṣa te praśnaḥ, loka-hitam (SB 2.1.1).

Lecture on SB 2.1.3 -- Delhi, November 6, 1973:

So answer is śrotavya. So śrotavyādi, we are hearing so many answers. Just like you go to the market. We question and answer. There are so many questions, so many answers. But this Kṛṣṇa question and Kṛṣṇa answer, śrotavyādiṣu yaḥ paraḥ. Paraḥ means superior or transcendental. This is not material things. Nārāyaṇaḥ paraḥ avyaktāt. Anything about Nārāyaṇa, that is not of this material world. That is of the spiritual world. Therefore, Kṛṣṇa question and Kṛṣṇa answer, they are not material things. Therefore, if we always engage ourself in Kṛṣṇa question and Kṛṣṇa answer... śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Therefore it is called Viṣṇu. Not that any other śravaṇaṁ kīrtanam. Only Viṣṇu. Viṣṇu means viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. Viṣṇu-tattva means rāmādi-mūrti.

Lecture on SB 2.1.11 -- Los Angeles, August 1, 1970:

The devotees, just like Prahlāda Mahārāja, his father teased him in so many ways but he was not at all fearful. He was simply thinking of Nṛsiṁha-deva and he was fearless. So only the devotee who has fully surrendered to Kṛṣṇa, he can be fearless. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārāyaṇa-parāḥ means devotees who have dedicated their life to the service of Nārāyaṇa, Kṛṣṇa. Na kutaścana bibhyati. He does not fear in any condition of life. So here, icchatām akutaḥ. Icchatām means those who are desiring. Nirvidyamānānām means those who are not desiring, renouncing. And the other class, akuto-bhayam, fearless. And yoginām. Another class-mystic yogis. So generally, these four classes men are there. So Śukadeva Gosvāmī says that for all of them, either he is karmī or he is jñānī or he is yogi or he is bhakta. Karmī means fruitive worker, and jñānīs means empiric philosophers, and yogis, mystic, I mean to say, yogis, and bhaktas, and the devotees. Generally, these four classes of men.

Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972:

"Such kind of discovering new path of religious system, new path of this or that, he never gets perfection," na sa siddhim avāpnoti, na sukham, "neither happiness." Na parāṁ gatim. Because our whole aim is how to get out of this material encagement and go back to the spiritual world, go back to home. That is the aim. That is called parāṁ gatim. Parā means transcendental; gati means aim of life. Parāṁ gatim.

So those who are not following the authorized instructions, they are simply creating disturbance, and by such process one cannot be happy, neither perfect, and what to speak of going back to home, back to Godhead? We do not therefore accept anything which is not authorized by the disciplic succession. We reject immediately.

Lecture on SB 2.9.9 -- Tokyo, April 25, 1972, Informal Class in Room:

Final. Final beauty, Kṛṣṇa. Final opulence, final strength, final wisdom. Everything final in Kṛṣṇa, ultimate. No more. Na yat-param. Therefore He is called Parameśvara. Īśvara means commander. There are many commander, controller, but Kṛṣṇa is called Parameśvara. "No more." And Kṛṣṇa says mattaḥ parataraṁ nānyat (BG 7.7). Para means superior. "There is no more superior than Me." Paraṁ na yat-param. This is meaning of.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

"My dear mother," na karhicin mat-parāḥ. Mat-parāḥ. Mat means Bhagavān. Bhagavān is speaking, mat-parāḥ. Whenever... As in the Bhagavad-gītā also there are many words, mat-parāḥ, or plural number, mat-parāḥ, the same thing. So here also, Kapiladeva, the Supreme Personality of Godhead, says, mat-parāḥ—means "My devotees. My devotees who have taken Me as his son, friend, lover, master..." There are so many rasas: śānta-rasa, dāsya-rasa, sākhya-rasa, vātsalya-rasa, mādhurya-rasa, in so many. Those rasas, or mellows, are represented here in the material world in a temporary way. Here we have got the same rasa: I love my son. I love my friend. I love my husband.

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

There is nirguṇa. Nirguṇa means be engaged in the devotional, loving devotional service of Kṛṣṇa. That is... Then you are svarūpa-darśana, ātma-darśanam. That is your ātma-darśanam, nirguṇa. Prakṛteḥ paraḥ. As Kṛṣṇa is prakṛteḥ paraḥ... Prakṛteḥ... Prakṛti means this material world, and paraḥ means transcendental. So prakṛteḥ paraḥ. You cannot serve Kṛṣṇa unless you also become prakṛteḥ paraḥ, not within this material world.

So to accept your service, to make you nirguṇa, prakṛteḥ paraḥ, Kṛṣṇa accepts this arcā-vigraha to accept your service. Kṛṣṇa is standing here, you offering, and He is ready to accept your service. "No, I am very poor man."

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

Yes. Viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). In the Viṣṇu-Purāṇa it is said that viṣṇu-śaktiḥ parā proktā. Parā means spiritual. Kṣetrajñākhyā tathā parā. And kṣetrajña means the living entity. That is also parā, spiritual. Avidyā-karma-saṁjña anya tṛtīyā śaktir iṣyate. Avidyā-karma-saṁjña anya: "Another śakti is there, means this material energy. It is full of avidyā." Avidyā-karma-saṁjña. And here karma is very prominent. Everyone is trying work, trying to work very hard to get some profit out of it just to become happy. So in the modern civilization especially, they are being trained up to work very hard and, to get strength, eat meat, and to digest meat drink wine, and then become infuriated and work very hard. This is the modern type of civilization.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

So he does not say that one who has passed M.A., Ph.D., D.A.C. No, he doesn't say that. He says any person who has learned to see like this. What is that? Mātṛvat para-dāreṣu. Everyone's wife should be considered, para-dāra, para means other's wife, mātṛvat, mother. Therefore the Vedic system is when we address another woman, "Mother." No other address. "Mother, can I do this? Would you like this?" The address should be "mother." Practice, this is practice. A brahmacārī is practiced. He goes to every householder's wife, "Mother, give me some..." Just like this child, if he is taught from the very beginning of his life that "Address all woman as mother," that training and intermingling with anyone, that is a different way. That is brahmacārī.

Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:

The nutshell of education is defined by Cāṇakya Paṇḍita that "Who is paṇḍita, learned?" So he does not say that one who has passed MA, PhD, DAC, no. He doesn't say that. He says, "Any person who has learned to see like this." What is that? Mātṛvat para-dāreṣu: "Everyone's wife should be considered..." Para-dāra. Para means others' wife. Mātṛvat, mother. Therefore the Vedic system is, when we address another woman, "Mother," no other address. "Mother, can I do this? Would you like this?" The address should be "Mother." Practice. This is practice, the brahmacārī's practice. He goes to every householder's wife: "Mother, give me some..." Just like this child. If he is taught from the very beginning of his life that "Address all women as mother..." That training and intermingling with anyone, then it is a different training. That is brahmacārī.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

Avyakta means the whole material energy, when it is not manifested, that is called avyakta; and when it is manifested it is called vyakta. Nārāyaṇa paro 'vyaktāt. That means Nārāyaṇa is not of this material world. God is nothing of this material world. He's transcendental. Para, nārāyaṇa paro 'vyaktāt. Para means superior, transcendental.

So Veda, here it is said that vedo nārāyaṇaḥ sākṣāt. But Nārāyaṇa is nothing of this material world. Similarly, Veda is nothing of this material world. Vedo nārāyaṇaḥ sākṣāt. So you cannot... Therefore Vedic authority is so evidential... Because it is not manufactured by any material person. It is... Nārāyaṇa, or God God created this world.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

Paṇḍita means mātṛ-vat para-dāreṣu: "to accept all women as mother," para-dāreṣu. Dāra means wife, and para means others'. Except his own wife, he should treat all women outside, taking them as mother. Therefore, still in Hindu society, every woman is addressed by an unknown man, "mother." It doesn't matter if a person is unknown. He can speak with another woman, addressing him first..., addressing her first, "mother," "mātājī." Then nobody will be offended. This is the etiquette. That is taught by Cāṇakya Paṇḍita. Mātṛ-vat para-dāreṣu. Woman should be addressed as "mother." And para-dravyeṣu loṣṭra-vat: and others' property should be accepted as some pebbles on the street—nobody cares for it.

Lecture on SB 7.9.6 -- Mayapur, February 26, 1977:

"These elements, even up to mind, intelligence, ego, bhinnā, they are My separated energy, separated energy. And," apareyam, "this is inferior. And there is another, superior nature." Apareyam itas tv viddhi me prakṛtiṁ parā. Parā means superior. Now, they may be asking, "What is that? We know these elements only. What is that another superior energy?" Jīva bhūtaḥ mahā-bāho, clearly said: "That is living..." And they are thinking that there is no other superior energy except these eight material elements or five elements. Therefore they are in ignorance. It is for the first time they are getting some knowledge, Bhagavad-gītā As It Is, and from that they can know that there is another, superior energy who is jīva-bhūtaḥ. The living entity which is moving the body, that is superior energy.

Lecture on SB 7.9.27 -- Mayapur, March 5, 1976:

Sometimes the atheist class demons, they say, "Why God has made somebody so opulent and why somebody so poor?" This is the general question. Perhaps you have met, eh? So that is being solved. Parāvaratvam. Para means better, and apara means inferior. Superior and inferior. There are two things, superior and inferior, everywhere, but in the eyes of God, Kṛṣṇa, there is no such thing, superior or inferior. He's superior, and everything is superior. This should be understood. There is no such discrimination that "Here is a devotee, so he's superior, and here is a nondevotee, he's inferior." That is not God's discrimination. That is your discrimination. If you like to remain as inferior, you can remain. God has given you independence.

Lecture on SB 7.9.31 -- Mayapur, March 9, 1976:

Therefore Prahlāda Mahārāja says, yad ātma-para-buddhir iyaṁ hy apārthā. This is misconception, ātma-para-buddhiḥ. Ātmā means "mine," and para means "others." Where is "my" and "your"? Everything Kṛṣṇa's. Hy apārthā. This is misconception. But the whole world is going on on the basis of this ātma-para-buddhiḥ: "My country," "My city," "My building," "My family," "my, my, my," that's all. And "my" and "your." Neither your nor mine. It is all Kṛṣṇa's, the different energies, manifestation of different energies. Just like fire. From fire, two energies are coming, and if we fight that this, you say, "The light energy is mine, and the heat energy is your," that is foolishness.

Lecture on SB 7.9.43 -- Visakhapatnam, February 22, 1972:

That is the nature of the demoniac world. Even one's son becomes a devotee and if the father is demon, then he'll be angry. That was actually happening. So Prahlāda Mahārāja, Vaiṣṇava, he is speaking to the Lord, naivodvije para duratyaya-vaitaraṇyāḥ, "My dear Lord," para. Para means He is transcendental, not of this material world. Udvije, "I am not anxious." Because everyone is anxious. In this material world, everyone is always anxious, either in peace or war, it doesn't matter. In peace, so-called peace, there is no peace. Actually, it is a place for struggle for existence with māyā. So there cannot be any peace.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

That is spiritual. The material means the material world is created by the spiritual energy. Therefore, the spiritual energy (was) existing before the creation of the material world. Therefore, Viṣṇu's energy is not material. Viṣṇu's energy is spiritual. Here it is stated that viṣṇu-śaktiḥ parā. Parā means spiritual; proktā, "it is said." Kṣetra-jñākhyā tathā parā. And kṣetrajña means these jīvas. In the Bhagavad-gītā, kṣetrajña... Kṣetra and kṣetrajña. There are two statements in the Bhagavad-gītā, I think in the Thirteenth Chapter, that kṣetra is this body, and the owner of this body, you and me... We are different owners of different bodies. We are kṣetrajña. So the kṣetrajña-śakti... This is also śakti again. It is śakti. It is not the energetic. So this kṣetrajña is also parā, spiritual. It is confirmation of the Bhagavad-gītā, that viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154).

Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan):

Every śakti... Kṛṣṇa śakti... Just like Kṛṣṇa... Just like the sun is light, effulgence, and the sunshine is the energy of sun; it is also light. Therefore Kṛṣṇa is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His energy is also cit-ānanda, sat-cid-ānanda. Therefore says, viṣṇu-śaktir parā. Parā means superior or spiritual. Kṛṣṇa is spiritual, and His śakti, it is called material. Actually, in the higher sense, there is no material energy. It is covered only. Just like sunshine, when it is covered by the cloud, there is light, but the light is not so strong, so in the material world we cannot feel the energy of the Supreme Personality of Godhead.

Lecture on CC Madhya-lila 20.298 -- New York, December 20, 1966:

They have got creative initiation. And those who are mixed, they are called vaiśyas, or the mercantile community. And those who have got purely body from modes of ignorance, they are called śūdras. So harir hi... But Bhagavān, the Supreme Personality of Godhead, is beyond this. He is transcendental. Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ.

Prakṛteḥ paraḥ means... Prakṛti means nature. This material nature, He is beyond this material nature. Prakṛteḥ paraḥ.

Lecture on CC Madhya-lila 21.1-10 -- New York, January 3, 1967:

Similarly, the original Personality of Godhead is Śrī Kṛṣṇa, and He has expanded in so many ways. Now, Lord Caitanya says, all the expanded plenary manifestation of Kṛṣṇa has got a separate abode. Each and every one of them has got a separate abode. Sarva rūpera dhāma-paravyoma-dhāme. And where they are? That is in the paravyoma. Paravyoma means... Vyoma means sky, and para means transcendental, beyond this sky. This sky is called material sky, and beyond this there is paravyoma, spiritual sky. They have no information. The material scientists, they have no information. What information they have got? They cannot reach even the moon planet, what to speak of others. It is far, far away. Whatever... We can see the sky just like a pot, and that is the covering of this universe.

Lecture on CC Madhya-lila 21.49-61 -- New York, January 5, 1967:

That is not subjected to creation and annihilation as this material world is subjected to that creation and annihilation. That is confirmed in Bhagavad-gītā. All Vedic literatures, they say the same thing. So we have to learn from authorized sources, and we can be informed perfectly about parāvara, para and avara. Avara means this inferior nature, and para means superior nature. Parāvaras te.

tāra tale 'bāhyāvāsa' virajāra pāra
ananta brahmāṇḍa yāhāṅ koṭhari apāra

Now, after this spiritual world, this material world, that is full of innumerable universes. 'Devī-dhāma' nāma tāra, jīva yāra vāsī. Now, this material world is called Devī-dhāma.

Lecture on CC Madhya-lila 22.14-20 -- New York, January 10, 1967:

There are many ascetics taking severe penance for perfection, tapasvinaḥ. Tapasvino dāna-parā. Dāna-parā means there are many persons who are munificent, making charity, dāna-parā. And yaśasvinaḥ: there are many persons who are very famous. Tapasvino dāna-parā yaśa..., manasvinaḥ. Manasvinaḥ means mental speculators, philosophers, thinking, high thinkers, great thinkers. So these are worldly, great men. Who? One who performs great penance, one who is very charitably disposed, one who is very famous, one who is very mentally advanced, he can think nice things, writes philosophical thesis, write nice poetry. Manasvinaḥ. These are the products of great mind. Manasvino mantra-vidaḥ. Mantra-vidaḥ means the chanters of Vedic hymns. Mantra-vidaḥ sumaṅgalāḥ.

Arrival Addresses and Talks

Arrival Lecture -- Calcutta, March 20, 1975:

That is not transcendental.

So our Kṛṣṇa consciousness movement is transcendental, paro dharmaḥ. Sa vai puṁsāṁ paro dharmaḥ. Para means above, above the so-called religious system. So this is not our manufactured thing. It is said in the Śrīmad-Bhāgavatam in the beginning, dharmaḥ projjhita-kaitavaḥ atra: "Any kind of kaitavaḥ, pretentious or false, illusory...," kaitavaḥ. Kaitavaḥ means cheating. "Cheating type of religion is rejected, thrown away," projjhita. Prākṛṣṭa-rūpeṇa ujjhita. Just like we sweep over the floor, we take the last particle of dust and throw it away, similarly, to become Kṛṣṇa conscious means we have to give up all these so-called or cheating type of religious system.

General Lectures

Lecture -- New York, April 16, 1969:

And this sort of question and answer is confirmed by persons who are self-realized, ātmavit. Ātmavit. Ātmā means soul, or self, and vit means one who knows. So "Your, this proposal, this inquiry, is approved by persons who are self-realized." Ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ. Paraḥ means transcendental. There are many things, many subject matter for hearing, but this subject matter, Kṛṣṇa, is transcendental.

Lecture at Christian Monastery -- Melbourne, April 6, 1972:

That is the definition given in the Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmaḥ. There are different types of religion, but the best of them... Sa vai puṁsāṁ para. Para means superior, the best. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaje. Adhokṣaja is another description of God. Adha, "Where material senses cannot reach." Adhokṣaja. Direct experiment knowledge cannot know God.

Rotary Club Lecture -- Ahmedabad, December 8, 1972 'The Present Need of Human Society':

So, according to Vedic principle, that is not dharma. Vedic principle says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That is first-class religion which teaches people how to become devotee of the Supreme Lord. Paro dharmaḥ. Paraḥ means transcendental. There are many kinds of dharmas, and according to Vedic system, there are twenty different types of books, viṁśati-prakāśa-dharma, given by different sages. But the conclusion is that that is first-class dharma which is convenient for becoming a devotee of the Lord. In the Bhagavad-gītā also, the same thing: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). In another place, Śrīmad-Bhāgavatam, it is said, dharmaḥ projjita-kaitavo atra. Atra, Śrīmad-Bhāgavata, Bhāgavate, projjhita. Projjhita means prakṛṣṭa-rūpeṇa ujjhita, very cleansely swept away.

Lecture -- London, August 23, 1973:

So dharma means first-class dharma which teaches the followers how to know God, how to love Him. That is first-class religion. So etāvān eva loke 'smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ. Paraḥ means superior, not inferior. Or transcendental. So what is that? Bhakti-yogo bhagavati. Bhakti-yoga. This bhakti-yoga, devotional service unto the Supreme Personality of Godhead. That is dharma. Bhakti-yogo bhagavati tan-nāma grahaṇādibhiḥ. And it begins by chanting the holy name of God. This is dharma. So this Kṛṣṇa consciousness movement is preaching the saṅkīrtana movement just to make the whole world to know God and how to love God. Thank you very much.

Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974:

It is said here that that is first-class religious system. It does not say Hinduism, Muslimism or Christianism. General definition: "That is first-class religion..." Sa vai puṁsāṁ paro dharmo. Why it is said, para? Para means the supreme, not ordinary thing, supreme. "The supreme religious system is that which teaches the follower how to love God." That is supreme. It does not matter you learn to love God through Christianism or Hinduism or Muslimism, any "ism," but the result should be how much you have advanced in the art of loving God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Bhakti, this word, Sanskrit word is used, "devotion," bhakti. To render service to God, that is bhakti.

Lecture Engagement at Birla House -- Bombay, December 17, 1975:

That is first-class religion, sa vai puṁsāṁ paro dharmo (SB 1.2.6). Parā means supreme. There are different types of religion, but the supreme religion is parā dharma, that is yato bhaktir adhokṣaje, that religious system which instructs the followers how to become a perfect devotee of the Supreme Lord. That is first-class religion. We are fighting in this material world. "You are Hindu," "I am Muslim," "I am Sikh," "I am Jain," "I am this," "I am that," but this is not paro dharma; this is aparo dharma. Parā and aparā, there are two qualities, just like material and spiritual.

Conversations and Morning Walks

1971 Conversations and Morning Walks

Room Conversation -- December 11, 1971, New Delhi:

Now I become Nārāyaṇa, God." These Māyāvādī sannyāsīs, they address among themselves as namaḥ nārāyaṇa. That means each one of them has become as good as Nārāyaṇa, because Nārāyaṇa is mukta. Nārāyaṇa paraḥ. Śaṅkarācārya says paraḥ. Paraḥ means liberated. Paraḥ and aparaḥ. Aparaḥ means conditioned. So nārāyaṇa paraḥ, avyaktāt. Nārāyaṇa is transcendental to this cosmic manifestation. He's above. So the Māyāvādī philosopher, they think that "I have become now a liberated, as good as Nārāyaṇa, the Supreme Personality of Godhead." But Bhāgavata says, "No. You are simply thinking like that. You are rascal." Bhāgavata challenges: "You are thinking that you have become now liberated, but you are a rascal."

1972 Conversations and Morning Walks

Room Conversation Including Discussion on SB 1.5.11 -- January 19, 1972, Jaipur:

Prabhupāda: So keep this principle in view, that you have to become swan, not crows. They say that everyone, every religion is all the same. This is all nonsense. (indistinct) In Bhagavad-gītā there are different types of religion, sattvic, rajarsic, tamasic. And our this... If you take it as religion, this is transcendental. Sa vai puṁsām paro dharmo (SB 1.2.6). Paraḥ means transcendental, it is not ordinary, aparaḥ. In aparaḥ dharma, the materialistic dharma, there are ritualistic ceremonies how to make one perfect for accepting transcendental religion. But this Kṛṣṇa consciousness is directly putting oneself in the transcendental. That is the special (indistinct). Caitanya Mahāprabhu... (aside) Why don't you close it?

1973 Conversations and Morning Walks

Room Conversation With David Lawrence -- July 12, 1973, London:

Prabhupāda: He also says, nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇaḥ paraḥ. So there is paraḥ. Paraḥ means superior. Nārāyaṇa belongs to that superior nature. That means spiritual nature. Yes.

David Lawrence: This is a knowing habit of the western mind, you know, to think in spatial terms, and it's possibly hang-ups from Christian theology, in a sense, that I wanted to persist with this questioning even further about, you know, the real nature, as far as the Bhagavad-gītā gives it to us.

Prabhupāda: No, you have to become little free from the biased ideas of Christian philosophy.

1974 Conversations and Morning Walks

Room Conversation with Catholic Cardinal and Secretary to the Pope -- May 24, 1974, Rome:

Prabhupāda: No, not on the street. Some of the boys, they came to my hotel. So so far I saw, the people, they are very nice. They are very nice, but the government supresses their sentiments. Everyone has got religious sentiments. The people is as good as in other places. I don't find any difference. It is not that the whole Russia is atheist. It is not that. They are as others. They are like that. And our philosophy is that everyone is God conscious; simply it is being suppressed, either by the so-called leaders or by the influence of external energy, which is called māyā. We have got a verse in this Caitanya-caritāmṛta where it is said that nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. It is not an artificial thing. To make one God conscious is not artificial. God consciousness is there, even in the life of aborigines, most crude people. It has to be awakened by education. Śravaṇādi-śuddha-citte. One has to be educated. And he should be given chance to hear about God. And then, as soon as he becomes purified in his consciousness, he accepts and begins to love God. So it is not an artificial thing. Either in Russia or any place, any human being, he has got dormant love for God. It has to be awakened by processes. Therefore I began: That process which quickly awakens that God consciousness and engages him in the service of the Lord, that is first-class religious system. Paro dharmaḥ. Paraḥ means first-class.

1975 Conversations and Morning Walks

Morning Walk -- November 10, 1975, Bombay:

Prabhupāda: The mat-parāḥ, this is mat-parāḥ. Whatever Kṛṣṇa says, we accept it. That is mat-parāḥ. Mat-parāḥ means whatever Kṛṣṇa says, accept it. That's all. That is mat-parāḥ. And if I say, "I don't believe in Kṛṣṇa, whether He was existing," that is not mat-parāḥ.

Dr. Patel: That is different.

Prabhupāda: That is different.

Dr. Patel: But Kṛṣṇa says through so many things. Kṛṣṇa says. Through every leaf, every atom...

Prabhupāda: No.

1977 Conversations and Morning Walks

Evening Darsana -- May 13, 1977, Hrishikesh:

Prabhupāda: This is called bhakti-yoga. So this yoga can be practiced-mayy āsakta-manāḥ pār..., yogam, mad-āśrayaḥ, not anyone's other's āśraya. Mad-āśrayaḥ. Taking shelter of Kṛṣṇa or taking shelter of Kṛṣṇa's personal person, personal associates, mat-para. Mat-para means one who has dedicated his life for Kṛṣṇa. He is called mat-para. Or directly under Kṛṣṇa. Directly under Kṛṣṇa is difficult. Because we do not understand Kṛṣṇa, therefore we have to take shelter of a person who is already under the shelter of Kṛṣṇa.

Indian man (1): Mat-para people are very seldom available.

Evening Darsana -- May 13, 1977, Hrishikesh:

Prabhupāda: No. How do you know? If you do not know what is the meaning of mat-para, how you can say "seldom"? Do you know what is mat-para? Unless you know who is mat-para, how you can say like that? You have no knowledge. Mat-para means a simple thing, one who has fully surrendered to Kṛṣṇa. That's all. This is very seldom? There are so many. But you have decided, "seldom." Why seldom? Here you see so many young men, our association. They are fully surrendered to Kṛṣṇa. They do not know anything else than Kṛṣṇa. So why it is seldom? You won't take. That is your fault. Rather, they are coming to you. They are canvassing. But you are so stubborn, you'll not take it. That is your fault. They are canvassing door to door. Why do you say, "It is seldom"? It is very easily available.

Conversation with Surendra Kumar and O.B.L. Kapoor -- June 26, 1977, Vrndavana:

Prabhupāda: Oh. The Śrīmad-Bhāgavatam says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). There are two kinds of religion. One is param, and one is aparam. Para means real religion. Yes. Or spiritual. And apara means material. Generally people are engaged in apara religion. They go to temple, they go to church...

Surendra Kumar: And mosques.

Prabhupāda: ...and mosques for some material benefit. Just like these Christians, "O God, give us our daily bread." We also go to temple. So that is apara. And para means when there will be no demand.

Page Title:Para means
Compiler:Rishab, RupaManjari, Vaishnavi
Created:24 of Nov, 2011
Totals by Section:BG=0, SB=5, CC=0, OB=0, Lec=68, Con=8, Let=0
No. of Quotes:81