So this is the problem. This material world is problematic, especially when we have got these family relationships. "Society, friendship, and love, divinely bestowed upon man." They say. (laughs) It is not divinely bestowed. It is not. It is entanglement. It is entanglement. Dehāpatya. There is verse in the Second Canto of Śrīmad-Bhāgavatam. Dehāpatya. What is that verse? Dehāpatya-kalatrādi (SB 2.1.4). Deha, first affection is with our body. "I am this Mr. Such and such. This is I am, this body." I have got attraction for this body. Then the offsprings, the by-products of this body. Apatya. Apatya means children. And how this by-product is made? Kalatra, through wife. Strī. Strī means which expands. Vistara, expands. I am alone. I accept wife, strī, and with her cooperation I expand. So one who helps me to expand, that is called strī. Every Sanskrit word has got meaning. Why woman is called strī? Because she helps, expanding myself. How expanding? Dehāpatya-kalatrādiṣu (SB 2.1.4). I get my children. First of all I was affectionate to my body. Then, as soon as I get a wife, I become affectionate to her. Then, as soon as I get children, I become affectionate to children. In this way I expand my affection for this material world. This material world, attachment. It is not required. It is a foreign thing. This material body is foreign. I am spiritual. I am spiritual, ahaṁ brahmāsmi. But because I wanted to lord it over the material nature, Kṛṣṇa has given me this body. Daiva-netreṇa (SB 3.31.1). He is giving you body. He is giving the body of Brahmā, He is giving you the body of ant. As you desire. As you desire. If you want the body of a tiger, Kṛṣṇa will give you. If you want the body of a hog, He will give you. If you want the body of Brahmā, He will give you. If you want the body of a demigod, He will give you. If you want the body of American, He will give you. Englishman, He will give you. Indian, He will give you. That is Kṛṣṇa. He is so kind. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). Kṛṣṇa is very kind. Just like a son disobedient to the father, but he wants to enjoy something. Still, father giving him, "All right, you take money, and enjoy." Father is so kind. "You become free. Whatever you like, you can do. You take some money." This is our concession.
Stri means
Srimad-Bhagavatam
SB Canto 3
The word strī means "expansion." By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents' personal qualifications. Both Kardama Muni and Devahūti were spiritually enlightened; therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God's grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.
SB Canto 4
The word brahma-varcasvī is very significant. Ruci was a brāhmaṇa, and he executed the brahminical duties very rigidly. As stated in Bhagavad-gītā, the brahminical qualifications are control of the senses, control of the mind, cleanliness within and without, development of spiritual and material knowledge, simplicity, truthfulness, faith in the Supreme Personality of Godhead, etc. There are many qualities which indicate a brahminical personality, and it is understood that Ruci followed all the brahminical principles rigidly. Therefore he is specifically mentioned as brahma-varcasvī. One who is born of a brāhmaṇa father but does not act as a brāhmaṇa is called, in Vedic language, a brahma-bandhu, and is calculated to be on the level of śūdras and women. Thus in the Bhāgavatam we find that Mahābhārata was specifically compiled by Vyāsadeva for strī-śūdra-brahma-bandhu (SB 1.4.25). Strī means women, śūdra means the lower class of civilized human society, and brahma-bandhu means persons who are born in the families of brāhmaṇas but do not follow the rules and regulations carefully. All of these three classes are called less intelligent; they have no access to the study of the Vedas, which are specifically meant for persons who have acquired the brahminical qualifications. This restriction is based not upon any sectarian distinction but upon qualification. The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Śrīmad-Bhāgavatam and other purāṇas, for such persons cannot deliver their real message. Ruci was considered a first-class brāhmaṇa; therefore he is mentioned here as brahma-varcasvī, one who had full prowess in brahminical strength.
I think that all my sisters must have gone to this great sacrificial ceremony with their husbands just to see their relatives. I also desire to decorate myself with the ornaments given to me by my father and go there with you to participate in that assembly.
It is a woman's nature to want to decorate herself with ornaments and nice dresses and accompany her husband to social functions, meet friends and relatives, and enjoy life in that way. This propensity is not unusual, for woman is the basic principle of material enjoyment. Therefore in Sanskrit the word for woman is strī, which means "one who expands the field of material enjoyment." In the material world there is an attraction between woman and man. This is the arrangement of conditional life. A woman attracts a man, and in that way the scope of material activities, involving house, wealth, children and friendship, increases, and thus instead of decreasing one's material demands, one becomes entangled in material enjoyment. Lord Śiva, however, is different; therefore his name is Śiva. He is not at all attracted by material enjoyment, although his wife, Satī, was the daughter of a very great leader and was given to him by the request of Brahmā. Lord Śiva was reluctant, but Satī, as a woman, the daughter of a king, wanted enjoyment. She wanted to go to her father's house, just as her other sisters might have done, and meet them and enjoy social life. Here, she specifically indicated that she would decorate herself with the ornaments given by her father. She did not say that she would decorate herself with the ornaments given by her husband because her husband was callous about all such matters. He did not know how to decorate his wife and take part in social life because he was always in ecstasy with thoughts of the Supreme Personality of Godhead. According to the Vedic system, a daughter is given a sufficient dowry at the time of her marriage, and therefore Sati was also given a dowry by her father, and ornaments were included. It is also the custom that the husband gives some ornaments, but here it is particularly mentioned that her husband, being materially almost nothing, could not do so; therefore she wanted to decorate herself with the ornaments given by her father. It was fortunate for Satī that Lord Śiva did not take the ornaments from his wife and spend them for gāñjā, because those who imitate Lord Śiva in smoking gāñjā exploit everything from household affairs; they take all of their wives' property and spend on smoking, intoxication and similar other activities.
The Sanskrit word strī means "expansion." Through the wife one expands his various objects of attraction—sons, daughters, grandsons and so on. Attachment to family members becomes very prominent at the time of death. One often sees that just before leaving his body a man may call for his beloved son to give him charge of his wife and other paraphernalia. He may say, "My dear boy, I am being forced to leave. Please take charge of the family affairs." He speaks in this way, not even knowing his destination.
Lectures
Bhagavad-gita As It Is Lectures
There is a verse in Śrīmad-Bhāgavatam in connection with instruction of Nārada Muni to Vyāsadeva. And Vyāsadeva was disciple of Nārada Muni, and Vyāsadeva compiled so many Vedic literatures, Mahābhārata, Purāṇas, Vedānta-sūtra, Upaniṣads, various types of... Not types. Practically the same Vedas, divided into departmental knowledge for understanding of the common people. Just like Mahābhārata. Mahābhārata is the history of India. Mahā means great, and bhārata means India. And you see, Mahābhārata is the history of two royal families fighting in the Battle of Kurukṣetra and politics and diplomacy. This is the subject matter of Mahābhārata. Of course, there are many nice instructions. So this Mahābhārata was especially made for the less intelligent class of men. Strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocara (SB 1.4.25). Strī means woman, and śūdra means ordinary, labor class of men. Strī, śūdra, and dvija-bandhu. Dvija-bandhu means, dvija means higher class, twice-born. Śūdra means once-born and dvija means twice-born. That means first birth by the father and mother, and the second birth by the Vedic knowledge mother, and spiritual master father. This is called second birth, according to Vedic reformatory procedures. So dvija, dvija-bandhu means a person born in the higher family who are by tradition very cultured, but a son born in that family is not cultured. He is just like śūdra, once-born. He has no cultural birth. So they are called dvija-bandhu. (tapping sound—child playing) (aside:) You have to take him. Dvija-bandhu means born in high family, but has no quality, higher qualities. They are called dvija-bandhu.
So the Bhagavān, He is the real enjoyer. He is the real enjoyer. You will find in the Bhagavad-gītā that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). The Lord says that "I am the enjoyer. Whatever is being done here, I am the enjoyer." And bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor." So therefore bhoga, bhoga means enjoyment. The real enjoyer is the Supreme Lord. We are enjoyed, we are not enjoyer. Just like a crude example. Because we have got our material senses, the example, in material world, we can just understand. Just like the husband and the wife. Now, the husband is called the enjoyer, puruṣa. Puruṣa. Puruṣa, man. Man is called puruṣa. Puruṣa means enjoyer. And the wife is called strī. Strī means woman. Strī means prakṛti. Prakṛti means which is enjoyed. The subject and the object. But the enjoyment, actually the enjoyment between husband and wife, that is participated by both. There is no division. When the actual enjoyment is there, there is no division, the husband is enjoying more or the wife is enjoying less or like that. There is no such division when the enjoyment is there. This is a crude example, but still, there is division. The husband is called the enjoyer, and the wife is called the enjoyed. Husband is called the predominator, and the wife is called predominated. Of course, in our India, Hindu conception of life, that a woman, woman, according to our Manu-saṁhitā scripture, woman is always protected. A woman is never given independence. She is protected during her childhood by the father, and she is protected in her youth by the husband, and she is protected in her old age by her sons. That is the conception. And the woman, the cow, the brāhmaṇa, the children—they are meant for absolute protection. That is the Vedic conception. They should always be given full protection. The children, the women, the brāhmaṇas, and the cows, they have no fault. In the laws of the state, a woman, a child, a brāhmaṇa and cow has no fault. They have no, I mean to say, in the criminal court they are never prosecuted. That is the Hindu law. Now, therefore the whole idea is that the, we are, we, the living entities, we are not enjoyer; we are enjoyed.
We were just discussing this śloka this morning, that strī-śūdra-dvijabandhūnām. Strī means woman class. Woman and śūdra and dvija-bandhu... Śūdra means ordinary people, not intelligent class, ordinary people. And dvija-bandhu? Dvija-bandhu means born in higher caste family, but their qualification is nil, such persons.
Formerly, according to varṇāśrama-dharma, it is not that "Because I am a brāhmaṇa's son, therefore I am a brāhmaṇa," just as the practice is going on now in India, caste system. Oh, that was not the system. The system was different. So this Mahābhārata was written for such persons who are claiming to be a brāhmaṇa because he is born in the brāhmaṇa family. But according to śāstra, scripture, such persons are not called brāhmaṇas. They are called dvija-bandhu, "a friend of a brāhmaṇa." So just like "I am," "I am the son of a high-court judge." That does not mean I am also high-court judge. I must be qualified to become a high-court judge. But if I go on, that "Because my father is high-court judge, therefore I am also high-court judge..." So these things are going on now in India. Because his forefather was a brāhmaṇa, or his father was a brāhmaṇa—and although he has no qualification of a brāhmaṇa, he also claims to be a brāhmaṇa. But the scripture, the Vedic scripture, that does not allow. They will call, "No, you are not a brāhmaṇa. You are brāhmaṇa's son. That's all. We can admit so far. There is no harm admitting you, that you are the son of a brāhmaṇa, but we cannot admit you a brāhmaṇa." That is quite reasonable. So the Mahābhārata was written for such persons who are son of a brāhmaṇa, but actually, by qualification, he is less than śūdra. So Mahābhārata was written for them.
...the whole thing that every living entity is prakṛti, every living entity. In the Bhagavad-gītā it is said that apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtām. Every living entity is woman. Those who are thinking of becoming man, they are in illusion. Prakṛti, puruṣa. Puruṣa means the bhoktā, the enjoyer, and prakṛti, strī, means enjoyed. Every living entity is described as prakṛti. No living entity is puruṣa. Puruṣa is only Kṛṣṇa. So when we are thinking, "I have become a puruṣa, enjoyer," that is māyā. That is māyā. (break) ...as woman or man, but actually, every one of us, woman, prakṛti. Every one of us. And every one of us are thinking as man. Even the woman. Man means enjoyer. So everyone is thinking enjoyer, "I am enjoyer." And this is called māyā. And about the gopīs, it is better not to speculate. The speculator's writing has no value. Gopīs, they are pleasure potency expansion of Kṛṣṇa.
Then how we are puruṣa? Puruṣa means enjoyer. If the puruṣa becomes under the ruling of prakṛti, then how he is puruṣa? He is not puruṣa. Therefore in Bhagavad-gītā the living entity has been described as prakṛti, not puruṣa. Apareyam itas tu viddhi me prakṛtiṁ parām. Kṛṣṇa says that this material nature, matter, dull matter... Earth, water, air, fire, sky, these are called gross material elements. So they are also prakṛti. Bhinnā prakṛtiḥ me aṣṭadhā. Kṛṣṇa says that "These material elements—earth, water, fire, air, sky, mind, intelligence and ego, eight—they are all material. Mind is also material. There is spiritual also. But whatever is within our experience, that is material. So that is claimed as Kṛṣṇa's prakṛti or energy. Bhinnā me...
But they are separated energy. And Kṛṣṇa says, next verse, apareyam. Aparā means inferior. This is inferior nature. Itas tu viddhi me prakṛtiṁ parām: "Beyond this there is another prakṛti, nature. That is parā, superior." What is that parā-prakṛti? Now, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). So that jīva-bhūta, living entity, is also prakṛti, but superior prakṛti. In which way it is superior? Because the living entities are trying to exploit the dull material entity. So both of them are prakṛtis, but one is superior and one is inferior.
Just like one may have more than one wife, one or two. The husband is one, and the wife may be two or more than two. So actually that is the position. The Supreme Lord is the husband or the puruṣa. Husband means puruṣa, and prakṛti means strī. Strī means woman. Male, female, these two things... The supreme male is Kṛṣṇa, and everyone, either this dull matter or the living entities, they are called female, prakṛti. Prakṛti means female. And puruṣa means male.
So nobody is actually male except Kṛṣṇa. We are also female. We are dressed like male, and somebody has dressed like female. But all of us, we are female, prakṛti, enjoyable. The enjoyer is Kṛṣṇa. That we do not know. Here the so-called woman is also puruṣa because she is also trying to enjoy. Anyone who is trying to enjoy, he is called to be puruṣa. And the subject matter or object which is enjoyed, that is called prakṛti. So in the material world we are trying to exploit one another either in the dress of male or in the dress of female, because this body is dress. So originally we are all female, but falsely we are trying to enjoy one another or this material world. Therefore they are sometimes called puruṣa.
Srimad-Bhagavatam Lectures
Now, this Mahābhārata is especially written... Mahābhārata. Mahābhārata means the history of greater India. Mahā. Mahā means greater. Bhārata. Bhārata means India, Bhārata-varṣa. Mahābhārata, greater India. Or at that time the whole world was Bhārata-varṣa. Therefore greater India, history in Mahābhārata is there. So Mahābhārata especially was written for three classes of men. What are those? Strī, śūdra, dvija-bandhu. Strī means woman, śūdra means worker class, and dvija-bandhu means persons who have taken their birth in higher caste, brāhmaṇa, kṣatriya, vaiśya, but they're degraded. They could not keep up their standard of culture. Just like at the present moment. They are introducing themself as brāhmaṇa, but degraded. Actually, they are not brāhmaṇa-degraded. Dvija-bandhu, friends of brāhmaṇa. Just like if I am son of a high-court judge, unless I am qualified to become a high-court judge I cannot say myself, "I am high-court judge." No. Simply by becoming the son of high-court judge, one does not become a high-court judge. He must have the qualification. So when one is simply proud of his high parentage, he is called dvija-bandhu.
Striyaḥ śūdrās tathā vaiśyāḥ. A woman is meant for being protected. So long she is not young, she is under the protection of the father. And as soon as she is young, she is given in charge, in charity. Kanyā-dāna. Dāna means charity. He should find out some suitable boys and give in charity: "My dear boy, take charge of this girl. So long she was under my charge. Now it is under your charge." So where is the brahmacāriṇī? There is no question of brahmacāriṇī. And when he is old enough, then the husband leaves the home and gives charge to the elderly son: "My dear boys, take charge of your mother." So she is always in charge of somebody. So according to Vedic system, there is no independent life of woman. Na strī svātantryam arhati. Manu-saṁhitā, that "Strī"—strī means woman—"should not be allowed independence." They should be given all protection. That's a very nice system. Not... Independence does not mean their position is very lower, no. Just like children. Children has no independence. No independence means they are well-protected. No independence does not meant that he has no independence to act. No. She has got. But under the protection. Just like there are some nation still now, protectorate. America is protecting. America is a big nation, and protecting another small nation. That does not mean they have no independence. They are also independent. They are acting like that. But because weaker, they should be given protection. Similarly, woman, children, brāhmaṇa, cow, old men, diseased men, they are to be protected. That is the social order.
The Bhagavad-gītā begins, therefore, this self-realization. Dehino 'smin yathā dehe (BG 2.13). Asmin dehe, this body, contains the dehī, really the proprietor. So such person, apaśyatām ātma-tattvam (SB 2.1.2), they are simply busy with all these things: body and children and wife and relationships. Dehāpatya-kalatrādiṣu (SB 2.1.4). Because, through kalatra we increase. Strī means "which expands," strī. Strī, one accepts strī, wife, means to expand his relationship. As soon as I get one strī, one family becomes my father-in-law, and in relation to, I have got my family, and she has got her family. We combine together. Then boys, children. Then get them married. Increase. Increase relationship: "He is my brother-in-law, he is my father-in-law, he is my father, he is my brother, he is brother's brother-in-law, father's father-in-law..." Just like Arjuna was seeing. Oh, Arjuna was seeing like that: "How can I kill them? They are all my... " The same. As ordinary man has got, so Arjuna was playing the ordinary man, just like. He was thinking, "Here is my brother-in-law, here is my brother, here's my nephew, here's my father-in-law, here's my grandfather. How can I kill them?" So... But they will be killed. Nobody can protect. But we are paśyann api na paśyati, that "I have my father; he was killed. He is gone, dead and gone. So I will be also dead and gone, and my son will be also dead and gone." So why we are depending on these things which will be dead and gone? Nobody will live. Nobody will live. Take big big leaders in our country or any country. They are absorbed in nationalism, cannot give up the post of prime ministership, presidentship or leadership. Even great leader like Gandhi. He was always... He got sva-rājya. I wrote him letter: "Mahatma Gandhi, you have got respect as a religious personality. If you..." (aside:) Don't bother, don't... "If you take preaching these things, what I am doing, preach Bhagavad-gītā... You are also lover of Bhagavad-gītā." No. Even after getting sva-rājya, he was implicated. Unless he was killed he would not leave it. Everyone has to leave it, voluntarily or by force, but they will not leave it voluntarily.
Everyone is busy to see the body. And the body, expansion of the body, is described here. Body, deha, then from the body there are children, apatya. And then, through the wife, body expands, strī. Strī means "which expands." In this material world the point of attraction is strī and puruṣa, man and woman, male and female. There is an attraction, natural. So the man wants woman, woman wants man, because there is attraction. And when, by that attraction, the man and woman is united, then the result is the children. Puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ (SB 5.5.8). Then the attraction for this material world increases. When one is alone, he's not so much attached with the material world. But as soon as he unites with the other party, then he gets children, and the attraction increases.
Yasyātma-buddhiḥ kuṇape tri-dhātuke. Anyone who has accepted this body as self and the bodily production or bodily relationship—"Wife, children, family, they are my own men..." Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu. Kalatra means wife. Kalatra ādi. Ādi means beginning. Because I am alone. As soon as I get, accept a wife, immediately there are children and then..., and children. Then expansion. So kalatra ādi. Strī. Strī means "which expands." So kalatrādiṣu, beginning from wife and other expansions, that is mine. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ (SB 10.84.13). Bhauma means the land, the land of birth. That is ijya-dhīḥ, worshipable. People are giving life for the land wherein he's born. But he does not know that he's neither this land, nor this body, nor this wife, nor these children, nor this country, nor this society. He's spirit soul. Ahaṁ brahmāsmi. This is realization of knowledge. When he comes to this knowledge, then he becomes happy.
They were all sons of big chieftains and ministers, and he was himself the son of the king, Hiraṇyakaśipu. Therefore he was speaking from his own standard. He says that kim u vyavahitāpatya-dārāgāra-dhanādayaḥ. Apatya means we are expanding. We are single. Now we are expanding by our children, apatya. And dāra means wife. The Sanskrit word strī... Strī means woman, and the root meaning of strī means "which expands." As soon as you have got wife, you expand yourself. You are one, and as soon as you get your wife, you become three, four, five. So strī means that helps me expanding. That is the root meaning. So Prahlāda Mahārāja says that what is the use by expanding your attachment to this material world by children? Apatya-dāra. Dārāgāra. Dāra means wife, and āgāra means house. Dārāgāra-dhanadayaḥ. Dhanādayaḥ means riches. These are our expanding processes. And rājya, kingdom. Rājya. Kośa. Kośa means treasury. These are concerned with government. Government wants to expand. Rājya, kośa, and gaja. Gaja means elephant. The royal orders, they keep elephants. Especially in India, those who are princely order, they must keep at least dozens of elephants, and many thousands of horses. That is royal opulence. So rājya-kośa-gajāmātya. Amātya means minister, and bhṛtya, bhṛtya means servants, and āptā mean friends. That means, in other words, Prahlāda Mahārāja says that there is no necessity of expanding these material opulences.
Conversations and Morning Walks
1977 Conversations and Morning Walks
Prabhupāda: Yes. So the gṛha-vrata... If we keep ourself gṛha-vrata, then either guru or personally or by sat-saṅga, nothing will help us. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Why? Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Chewing the chewed. (break) Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśaya ye bahir-artha-māninaḥ (SB 7.5.31). If one is trying to be happy by material adjustment, that is durāśayā. It will never be.... (break) Yāvan na ghṛnita mahīyasāṁ pada-rājobhiṣekam. Yavan na ghrnita. Bhāgavata śloka, each word, each line, concentrated. Vyāsadeva's contribution, last thing; by Nārada's upadeśa. And this is the only means of anarthopaśamam. You have created anarthas, and human life is meant for arthadam. But.... Hare Kṛṣṇa. So therefore real Vedic civilization is that gradually we have to give up this gṛha-vrata position. At one time you must voluntarily give up. Although I do not like to give up, still, by the order of the śāstra, one has to give up. Pañcasordhvam vanam vrajet. Vrajet means compulsory. Just like we accept so many things compulsory, similarly, to give up family attachment after fiftieth year, that is compulsory. We therefore invite all the compulsory, what is called, renouncement. Of course, nobody can go to the forest. That is not possible. They are not trained up as a brahmacārī. So this Hare Kṛṣṇa Land—"Come on." All the vānaprasthas, they can live in this land or Vṛndāvana, Hyderabad, simply for bhagavad-bhajana and no other purpose, anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11), making all other purposes zero. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). Jñāna and karma, these are bondage. Karmī, jñānī, yogi—they are especially bewildered. They want something, but still they say that "I am now renounced." So long there is want, he cannot be renounced. Renounced means no more want. Svāmin kṛtārtho 'smi: "I am fully satisfied now. I don't want any..." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. "I have got such a nice thing that I have no aspiration for getting any more." That is brahma-bhūtaḥ prasannātmā (BG 18.54). Svamin kṛtartho 'smi. So this is Vedic civilization, that at a certain stage one should forget that "I belong to this family, I belong to this society, I belong to this nation, and so on," there are. Sva-dhīḥ kalatrādiṣu. Sva-dhīḥ: "My own men, my kinsmen." This is sva-dhīḥ. And beginning from kalatrādiṣu. Kalatra means wife. Wife is the beginning of expansion. From wife, child; from child to grandchild; grandchild to great-grandchild; and so on, so on. Stri means "which increases." Kalatrādiṣu. (Hindi)
| Page Title: | Stri means |
| Compiler: | Rishab, MadhuGopaldas |
| Created: | 06 of Jan, 2012 |
| Totals by Section: | BG=0, SB=4, CC=0, OB=0, Lec=12, Con=1, Let=0 |
| No. of Quotes: | 17 |