Technical (Books)

Expressions researched:
"technical" |"technicalities" |"technician" |"technicians" |"technicolor"

BG Chapters 1 - 6

BG 4.27, Purport:

The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patañjali system of yoga instructs one on how to control the functions of the body's air in a technical manner so that ultimately all the functions of the air within become favorable for purifying the soul of material attachment. According to this yoga system, pratyag-ātmā is the ultimate goal.

BG Chapters 7 - 12

One who acts in Kṛṣṇa consciousness under superior direction is called yukta-vairāgya. The technical term is yukta-vairāgya.

BG 9.28, Translation and Purport:

In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.

One who acts in Kṛṣṇa consciousness under superior direction is called yukta-vairāgya. The technical term is yukta-vairāgya. This is further explained by Rūpa Gosvāmī as follows:

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

(Bhakti-rasāmṛta-sindhu 1.2.255)

Rūpa Gosvāmī says that as long as we are in this material world we have to act; we cannot cease acting. Therefore if actions are performed and the fruits are given to Kṛṣṇa, then that is called yukta-vairāgya. Actually situated in renunciation, such activities clear the mirror of the mind, and as the actor gradually makes progress in spiritual realization he becomes completely surrendered to the Supreme Personality of Godhead. Therefore at the end he becomes liberated, and this liberation is also specified. By this liberation he does not become one with the brahmajyoti, but rather enters into the planet of the Supreme Lord.

SB Canto 1

Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead.

SB 1.3.24, Purport:

Technically Lord Buddha's philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviṣa, or the demons who are always envious of the devotees of Godhead, try to support cow-killing or animal-killing from the pages of the Vedas, and this is now being done by the modernized sannyāsīs. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiṣṇava ācārya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Śaṅkarācārya) to establish the authority of the Vedas. Therefore both Lord Buddha and Ācārya Śaṅkara paved the path of theism, and Vaiṣṇava ācāryas, specifically Lord Śrī Caitanya Mahāprabhu, led the people on the path towards a realization of going back to Godhead.

It is a technical science of spiritual values, and thus we are concerned with the techniques and not with the language.

SB 1.5.11, Purport:

When there is fire in a house, the inmates of the house go out to get help from the neighbors who may be foreigners, and yet without knowing the language the victims of the fire express themselves, and the neighbors understand the need, even though not expressed in the same language. The same spirit of cooperation is needed to broadcast this transcendental message of the Śrīmad-Bhāgavatam throughout the polluted atmosphere of the world. After all, it is a technical science of spiritual values, and thus we are concerned with the techniques and not with the language. If the techniques of this great literature are understood by the people of the world, there will be success.

SB Canto 2

The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general.

SB 2.7.26, Purport:

In the Viṣṇu Purāṇa, as well as in the Mahābhārata, both Kṛṣṇa and Baladeva are mentioned as having beautiful black hair, even in Their advanced age. The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general. In the Bhagavad-gītā (7.25) it is said by the Lord, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. In other words, He reserves the right of not being exposed to anyone and everyone. Only the bona fide devotees can know Him by His specific symptoms, and out of many, many such symptoms, one symptom is mentioned here in this verse, that the Lord is sita-kṛṣṇa-keśaḥ, or one who is observed always with beautiful black hair. Both Lord Kṛṣṇa and Lord Baladeva have such hair on Their heads, and thus even in advanced age They appeared like young boys sixteen years old. That is the particular symptom of the Personality of Godhead.

For this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity.

SB 2.10.25, Purport:

Every human being is engaged in his particular occupational duty, and such activities are visible as men go hither and thither. This is very prominently visible in big cities of the world: people are going all over the cities with great concern, from one place to another. This movement is not limited only to the cities, but is also visible outside the cities from one place to another, or from one city to another, by different means of vehicles. Men are moving by cars and rails on the roads, by subways within the earth and by planes in the sky for the purpose of business success. But in all these movements the real purpose is to earn wealth for comfortable life. For this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity. But they do not know how to make the activities purposeful to fulfill the mission of human life. Because they do not know this secret, all their activities are targeted towards the goal of sense gratification without control, and therefore by all this business they are unknowingly entering into the deep regions of darkness.

SB Canto 3

Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Ṛṣi to receive transcendental knowledge.

SB 3.4.26, Purport:

Although one may be well versed in the transcendental science, one should be careful about the offense of maryādā-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryādā-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Ṛṣi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava's father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryādā-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one's own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization.

The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge.

SB 3.11.14, Purport:

The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge. The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead. Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord. As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.

One truṭi - 8/13,500 second

One vedha - 8/135 second

One lava - 8/45 second

One nimeṣa - 8/15 second

One kṣaṇa - 8/5 second

One kāṣṭhā - 8 seconds

One laghu - 2 minutes

One daṇḍa - 30 minutes

One prahara - 3 hours

One day - 12 hours

One night - 12 hours

One pakṣa - 15 days

Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.

SB Canto 5

The technical terms used in the astronomical calculations given by the Jyotir Veda are difficult to translate into English.

SB 5.20.38, Translation and Purport:

Learned scholars who are free from mistakes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and locations. With great deliberation, they have established the truth that the distance between Sumeru and the mountain known as Lokāloka is one fourth of the diameter of the universe—or, in other words, 125,000,000 yojanas (1 billion miles).

Śrīla Viśvanātha Cakravartī Ṭhākura has given accurate astronomical information about the location of Lokāloka Mountain, the movements of the sun globe and the distance between the sun and the circumference of the universe. However, the technical terms used in the astronomical calculations given by the Jyotir Veda are difficult to translate into English. Therefore to satisfy the reader, we may include the exact Sanskrit statement given by Śrīla Viśvanātha Cakravartī Ṭhākura, which records exact calculations regarding universal affairs.

sa tu lokālokas tu bhū-golakasya bhū-sambandhāṇḍa-golakasyety arthaḥ; sūryasy eva bhuvo 'py aṇḍa-golakayor madhya-vartitvāt kha-golam iva bhū-golam api pañcāśat-koṭi-yojana-pramāṇaṁ tasya turīya-bhāgaḥ sārdha-dvādaśa-koṭi-yojana-vistārocchrāya ity arthaḥ bhūs tu catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā jñeyā; yathā meru-madhyān mānasottara-madhya-paryantaṁ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇam; mānasottara-madhyāt svādūdaka-samudra-paryantaṁ ṣaṇ-ṇavati-lakṣa-yojana-pramāṇaṁ tataḥ kāñcanī-bhūmiḥ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇā evam ekato meru-lokālokayor antarālam ekādaśa-śal-lakṣādhika-catuṣ-koṭi-parimitam anyato 'pi tathatyeto lokālokāl loka-paryantaṁ sthānaṁ dvāviṁśati-lakṣottarāṣṭa-koṭi-parimitaṁ lokālokād bahir apy ekataḥ etāvad eva anyato 'py etāvad eva yad vakṣyate, yo 'ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad-bahir lokālokācalād ity ekato lokālokaḥ sārdha-dvādaśa-koṭi-yojana-parimāṇaḥ anyato 'pi sa tathety evaṁ catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā bhūḥ sābdhi-dvīpa-parvatā jñeyā; ata evāṇḍa-golakāt sarvato dikṣu sapta-daśa-lakṣa-yojanāvakāśe vartamāne sati pṛthivyāḥ śeṣa-nāgena dhāraṇaṁ dig-gajaiś ca niścalī-karaṇaṁ sārthakaṁ bhaved anyathā tu vyākhyāntare pañcāśat-koṭi-pramāṇatvād aṇḍa-golaka-lagnatve tat tat sarvam akiñcit-karaṁ syāt cākṣuṣe manvantare cākasmāt majjanaṁ śrī-varāha-devenotthāpanaṁ ca durghaṭaṁ syād ity adikaṁ vivecanīyam.

SB Canto 7

Even Daityas, who are materialistic persons, sometimes think of philosophy when some relative meets death. The technical term for this attitude of the materialistic person is śmaśāna-vairāgya, or detachment in a cemetery or place of cremation.

SB 7.2.61, Purport:

When a relative dies one certainly becomes very much interested in philosophy, but when the funeral ceremony is over one again becomes attentive to materialism. Even Daityas, who are materialistic persons, sometimes think of philosophy when some relative meets death. The technical term for this attitude of the materialistic person is śmaśāna-vairāgya, or detachment in a cemetery or place of cremation. As confirmed in Bhagavad-gītā, four classes of men receive an understanding of spiritual life and God—ārta (the distressed), jijñāsu (the inquisitive), arthārthī (one who desires material gains) and jñānī (one who is searching for knowledge). Especially when one is very much distressed by material conditions, one becomes interested in God. Therefore Kuntīdevī said in her prayers to Kṛṣṇa that she preferred distress to a happy mood of life. In the material world, one who is happy forgets Kṛṣṇa, or God, but sometimes, if one is actually pious but in distress, he remembers Kṛṣṇa. Queen Kuntīdevī therefore preferred distress because it is an opportunity for remembering Kṛṣṇa. When Kṛṣṇa was leaving Kuntīdevī for His own country, Kuntīdevī regretfully said that she was better off in distress because Kṛṣṇa was always present, whereas now that the Pāṇḍavas were situated in their kingdom, Kṛṣṇa was going away. For a devotee, distress is an opportunity to remember the Supreme Personality of Godhead constantly.

My dear King Yudhiṣṭhira, long, long ago in history, a demon known as Maya Dānava, who was very expert in technical knowledge, reduced the reputation of Lord Śiva.

SB 7.10.51, Translation and Purport:

My dear King Yudhiṣṭhira, long, long ago in history, a demon known as Maya Dānava, who was very expert in technical knowledge, reduced the reputation of Lord Śiva. In that situation, Kṛṣṇa, the Supreme Personality of Godhead, saved Lord Śiva.

Lord Śiva is known as Mahādeva, the most exalted demigod. Thus Viśvanātha Cakravartī Ṭhākura says that although Lord Brahmā did not know the glories of the Supreme Personality of Godhead, Lord Śiva could have known them. This historical incident proves that Lord Śiva derives power from Lord Kṛṣṇa, the Parabrahman.

SB 7.15.32-33, Translation:

While continuously staring at the tip of the nose, a learned yogī practices the breathing exercises through the technical means known as pūraka, kumbhaka and recaka—controlling inhalation and exhalation and then stopping them both. In this way the yogī restricts his mind from material attachments and gives up all mental desires. As soon as the mind, being defeated by lusty desires, drifts toward feelings of sense gratification, the yogī should immediately bring it back and arrest it within the core of his heart.

CC Adi-lila

Māyāvādī sannyāsīs neither chant nor dance. Their technical objection is that this method of chanting and dancing is called tauryatrika, which indicates that a sannyāsī should completely avoid such activities and engage his time in the study of Vedānta.

CC Adi 7.41, Purport:

Māyāvādī sannyāsīs neither chant nor dance. Their technical objection is that this method of chanting and dancing is called tauryatrika, which indicates that a sannyāsī should completely avoid such activities and engage his time in the study of Vedānta. Actually, such men do not understand what is meant by Vedānta. In the Bhagavad-gītā (15.15) Kṛṣṇa says, vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham: "By all the Vedas I am to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas." Lord Kṛṣṇa is the actual compiler of Vedānta, and whatever He speaks is Vedānta philosophy. Although they are lacking the knowledge of Vedānta presented by the Supreme Personality of Godhead in the transcendental form of Śrīmad-Bhāgavatam, the Māyāvādīs are very proud of their study. Foreseeing the bad effects of their presenting Vedānta philosophy in a perverted way, Śrīla Vyāsadeva compiled Śrīmad-Bhāgavatam as a commentary on the Vedānta-sūtra. Śrīmad-Bhāgavatam is bhāṣyo ’yaṁ brahma-sūtrāṇām; in other words, all the Vedānta philosophy in the aphorisms of the Brahma-sūtra is thoroughly described in the pages of Śrīmad-Bhāgavatam. Thus the factual propounder of Vedānta philosophy is a Kṛṣṇa conscious person who always engages in reading and understanding the Bhagavad-gītā and Śrīmad-Bhāgavatam and teaching the purport of these books to the entire world. The Māyāvādīs are very proud of having monopolized the Vedānta philosophy, but devotees have their own commentaries on Vedānta such as Śrīmad-Bhāgavatam and others written by the ācāryas. The commentary of the Gauḍīya Vaiṣṇavas is the Govinda-bhāṣya.

CC Madhya-lila

When one can understand Kṛṣṇa as He is (tattvataḥ), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.

CC Madhya 8.139, Purport:

When one can understand the body of Kṛṣṇa as well as the Lord's lusty desires, one is immediately liberated. A conditioned soul encaged within the material body cannot understand Kṛṣṇa. As stated in the Bhagavad-gītā (7.3):

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye

yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Kṛṣṇa. When one can understand Kṛṣṇa as He is (tattvataḥ), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.

As indicated by the technical words bhauma ijya-dhīḥ (SB 10.84.13), materialistic Māyāvādīs imagine the form of God in matter, although according to their imagination, God is ultimately formless.

CC Madhya 12.61, Purport:

In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that a materialist mistakenly accepts the body and mind as the source of material enjoyment. In other words, a materialist accepts the bodily conception of life. Śrī Caitanya Mahāprabhu did not regard the son of Mahārāja Pratāparudra with the idea that he was a materialist, being the son of a materialist. Nor did He consider Himself the enjoyer. Māyāvādī philosophers make a great mistake by assuming that the sac-cid-ānanda-vigraha (Bs. 5.1), the transcendental form of the Lord, is like a material body. However, there is no material contamination in transcendence, nor is there any possibility of imagining a spirituality in matter. One cannot accept matter as spirit. As indicated by the technical words bhauma ijya-dhīḥ (SB 10.84.13), materialistic Māyāvādīs imagine the form of God in matter, although according to their imagination, God is ultimately formless. This is simply mental speculation. Even though Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He placed Himself in the position of a gopī. He also accepted the King's son directly as the son of Mahārāja Nanda, Vrajendra-nandana Hari. This is perfect vision according to the direction of the Vedic culture, as confirmed in Śrīmad Bhagavad-gītā: paṇḍitāḥ sama-darśinaḥ (BG 5.18).

All five kinds of philosophers mentioned above understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated and covered by the material qualities. The technical term used is saguṇa.

CC Madhya 25.56, Purport:

It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mīmāṁsaka philosophers, following the principles of Jaimini, stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one's prescribed duty. (2) Atheistic Sāṅkhya philosophers like Kapila analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyāya philosophers like Gautama and Kaṇāda have accepted a combination of atoms as the original cause of the creation. (4) Māyāvādī philosophers say that everything is an illusion. Headed by philosophers like Aṣṭāvakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.

All five of these philosophies completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories. However, Śrīla Vyāsadeva wrote the Vedānta-sūtra and, taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead. All five kinds of philosophers mentioned above understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated and covered by the material qualities. The technical term used is saguṇa. They speak of saguṇa Brahman and nirguṇa Brahman. For them, nirguṇa Brahman means "the impersonal Absolute Truth without any material qualities" and saguṇa Brahman means "the Absolute Truth that accepts the contamination of material qualities." More or less, this kind of philosophical speculation is called Māyāvāda philosophy. The fact is, however, that the Absolute Truth never has anything to do with material qualities because He is transcendental. He is always complete with full spiritual qualities. The five philosophers mentioned above do not accept Lord Viṣṇu as the Supreme Personality of Godhead, but they are very busy refuting the philosophies of other schools.

CC Antya-lila

The technical inquiries by Śrīla Rāmānanda Rāya and the replies of Śrīla Rūpa Gosvāmī indicate that both of them were expert and fully conversant with the techniques of writing drama.

CC Antya 1.137, Translation and Purport:

Rāmānanda Rāya said, "Please recite the prarocanā portion so that I may hear and examine it."

Śrī Rūpa replied, “I think that Śrī Caitanya Mahāprabhu's desire to hear is prarocanā.

The method of inducing the audience to become more and more eager to hear by praising the time and place, the hero and the audience is called prarocanā. This is the statement regarding prarocanā in the Nāṭaka-candrikā:

deśa-kāla-kathā-vastu-sabhyādīnāṁ praśaṁsayā

śrotṟṇām unmukhī-kāraḥ kathiteyaṁ prarocanā

Similarly, the Sāhitya-darpaṇa (6.286) says:

tasyāḥ prarocanā vīthī tathā prahasanā-mukhe

aṅgānyatronmukhī-kāraḥ praśaṁsātaḥ prarocanā

Any literature presented in Sanskrit must follow the rules and regulations mentioned in the authoritative reference books. The technical inquiries by Śrīla Rāmānanda Rāya and the replies of Śrīla Rūpa Gosvāmī indicate that both of them were expert and fully conversant with the techniques of writing drama.

The technical names for the five kinds of introductory scenes of the drama are listed as udghātyaka, kathodghāta, prayogātiśaya, pravartaka and avalagita.

CC Antya 1.185, Translation and Purport:

“This introduction is technically called udghātyaka, and the whole scene is called vīthī. You are so expert in dramatic expression that each of my statements before you is like a wave from an ocean of impudence.

In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura again quotes the following verse from the Sāhitya-darpaṇa (6.288):

udghātyakaḥ kathodghātaḥ prayogātiśayas tathā

pravartakāvalagite pañca prastāvanā-bhidāḥ

Thus the technical names for the five kinds of introductory scenes of the drama are listed as udghātyaka, kathodghāta, prayogātiśaya, pravartaka and avalagita. When Śrīla Rāmānanda Rāya inquired which of these five Śrīla Rūpa Gosvāmī had used to accomplish the technical introduction to his drama Lalita-mādhava, Rūpa Gosvāmī replied that he had used the introduction technically called udghātyaka. According to the Bhāratī-vṛtti, three technical terms used are prarocanā, vīthī and prahasanā. Thus Rūpa Gosvāmī also mentioned vīthī, which is a technical term for a certain type of expression.

Śrīla Rāmānanda Rāya used highly technical terms when he discussed this subject with Śrīla Rūpa Gosvāmī.

CC Antya 1.185, Purport:

The vīthī beginning of a drama consists of only one scene. In that scene, one of the heroes enters the stage, and by means of opposing statements uttered by a voice from the sky (offstage), he introduces the abundant conjugal mellow and other mellows to some degree. In the course of the introduction, all the seeds of the play are planted. This introduction is called udghātyaka because the player dances on the stage. This term also indicates that the full moon enters the stage. In this case, when the word naṭatā ("dancing on the stage") is linked with the moon, its meaning is obscure, but because the meaning becomes very clear when the word naṭatā is linked with Kṛṣṇa, this type of introduction is called udghātyaka.

Śrīla Rāmānanda Rāya used highly technical terms when he discussed this subject with Śrīla Rūpa Gosvāmī. Rūpa Gosvāmī stated that Śrīla Rāmānanda Rāya was a greatly learned scholar of bona fide dramatic composition. Thus although Śrīla Rūpa Gosvāmī was quite fit to answer Śrīla Rāmānanda Rāya's questions, due to his Vaiṣṇava humility he said that his words were impudent. Actually both Rūpa Gosvāmī and Rāmānanda Rāya were scholarly experts in composing poetry and presenting it strictly according to the Sāhitya-darpaṇa and other Vedic literatures.

Teachings of Lord Caitanya

The subject matter of the Lord's worshipable transcendental pastimes in the rāsa dance and the Lord's love affairs with the gopīs is highly spiritual and technical, and only liberated personalities who have gradually attained the stage of paramahaṁsa can transcendentally relish the worshipable rāsa dance.

Teachings of Lord Caitanya, Chapter 23:

Śrīla Vyāsadeva at once accepts the supreme mind as the parameśvara, the supreme controller. As stated in Bhagavad-gītā and all other scriptures written by Śrīla Vyāsadeva, that parameśvara is Śrī Kṛṣṇa Himself. This is specifically validated in Śrīmad-Bhāgavatam. In Bhagavad-gītā also the Lord Himself says that there is no paratattva (summum bonum) superior to Himself. Therefore the author at once worships the paratattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.

Unscrupulous people go at once to the Tenth Canto, especially to the five chapters which describe the Lord's rāsa dance. However, this portion of Śrīmad-Bhāgavatam is the most confidential part of that great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, he is sure to misunderstand the Lord's worshipable transcendental pastimes in the rāsa dance and the Lord's love affairs with the gopīs. This subject matter is highly spiritual and technical, and only liberated personalities who have gradually attained the stage of paramahaṁsa can transcendentally relish the worshipable rāsa dance.

Nectar of Devotion

Lord Kṛṣṇa by their transcendental loving service, are called eternally perfect. The technical name is nitya-siddha.

Nectar of Devotion 25:

Persons who have achieved eternal, blissful life exactly on the level of Śrī Kṛṣṇa, and who are able to attract Lord Kṛṣṇa by their transcendental loving service, are called eternally perfect. The technical name is nitya-siddha. There are two classes of living entities—namely, nitya-siddha and nitya-baddha. The distinction is that the nitya-siddhas are eternally Kṛṣṇa conscious without any forgetfulness, whereas the nitya-baddhas, or eternally conditioned souls, are forgetful of their relationship with Kṛṣṇa.

The position of the nitya-siddhas is explained in the Padma Purāṇa in connection with the narration of the Supreme Personality of Godhead and Satyabhāmā-devī. The Lord tells Satyabhāmā, "My dear Satyabhāmā-devī, I have descended to this earthly planet by the request of Lord Brahmā and other demigods. Those who are born into this family of Yadu are all My eternal associates. My dear wife, you should not consider that My associates are ever separated from Me; they are My personal expansions, and as such, you must know that they are almost as powerful as I am. Because of their transcendental qualities, they are very, very dear to Me, as I am very, very dear to them." Anyone who becomes exhilarated by hearing of the pastimes of Lord Kṛṣṇa when He was present on this earth with His associates is to be understood as nitya-siddha, eternally perfect.

In the technical Sanskrit terms, such qualities as Kṛṣṇa's name and fame are accepted both as reservoirs of and as stimulation for love of Kṛṣṇa.

Nectar of Devotion 26:

Kṛṣṇa's age, His transcendental bodily features, His beauty and His mildness are qualities pertaining to His body. There is no difference between Kṛṣṇa and His body, and therefore the transcendental features pertaining to His body are the same as Kṛṣṇa Himself. But because these qualities stimulate the devotee's ecstatic love, they have been analyzed as separate causes of that love. To be attracted by the qualities of Kṛṣṇa means to be attracted by Kṛṣṇa Himself, because there is no real distinction between Kṛṣṇa and His qualities. Kṛṣṇa's name is also Kṛṣṇa. Kṛṣṇa's fame is also Kṛṣṇa. Kṛṣṇa's entourage is also Kṛṣṇa. Kṛṣṇa and everything related with Kṛṣṇa which gives stimulation to love of Kṛṣṇa are all Kṛṣṇa, but for our understanding these items may be considered separately.

Kṛṣṇa is the reservoir of all transcendental pleasure. Therefore, the impetuses to love of Kṛṣṇa, although seemingly different, are not actually distinct from Kṛṣṇa Himself. In the technical Sanskrit terms, such qualities as Kṛṣṇa's name and fame are accepted both as reservoirs of and as stimulation for love of Kṛṣṇa.

Easy Journey to Other Planets

In the yoga system this process is called pratyāhāra, which means, in technical language, "the opposite."

Easy Journey to Other Planets 2:

There is a very common Bengali proverb that says that whatever one does for perfection will be tested at the time of his death. Bhagavad-gītā describes what we should do at the point of our death, when we are giving up this present body. For the dhyāna-yogī (meditator) Śrī Kṛṣṇa speaks the following verses:

yad akṣaraṁ veda-vido vadanti

viśanti yad yatayo vīta-rāgāḥ

yad icchanto brahmacaryaṁ caranti

tat te padaṁ saṅgraheṇa pravakṣye

sarva-dvārāṇi saṁyamya

mano hṛdi nirudhya ca

mūrdhny ādhāyātmanaḥ prāṇam

āsthito yoga-dhāraṇām

"Persons learned in the Vedas, who utter oṁkāra and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga." (Bg. 8.11-12) In the yoga system this process is called pratyāhāra, which means, in technical language, "the opposite." Now the eyes are engaged in seeing worldly beauty, so one has to withdraw them from enjoying that beauty and concentrate on seeing beauty inside. That is called pratyāhāra.

Krsna, The Supreme Personality of Godhead

The technical term of His presence in the spiritual world is aprakaṭa-līlā.

Krsna Book 48:

As stated in the Vedic versions, the Supreme Personality of Godhead has multipotencies. According to expert opinion, Kubjā represents the bhū-śakti potency of Kṛṣṇa, just as Śrīmatī Rādhārāṇī represents His cit-śakti potency. Although Kubjā requested Kṛṣṇa to remain with her for some days, Kṛṣṇa politely impressed upon her that it was not possible for Him to stay. Kṛṣṇa visits this material world occasionally, whereas His connection with the spiritual world is eternal. Kṛṣṇa is always present either in the Vaikuṇṭha planets or in the Goloka Vṛndāvana planet. The technical term of His presence in the spiritual world is aprakaṭa-līlā.

King Yudhiṣṭhira sufficiently remunerated the priests and learned sages for their engagement in the execution of the sacrifice, and after performing all this routine work, he took his bath. This bath at the end of the sacrifice is also technical.

Krsna Book 74:

Although Śiśupāla acted as the enemy of Kṛṣṇa, he was not for a single moment out of Kṛṣṇa consciousness. He was always absorbed in thought of Kṛṣṇa, and thus he first got the salvation of sāyujya-mukti, merging into the existence of the Supreme, and was finally reinstated in his original position of personal service. The Bhagavad-gītā corroborates the fact that one who is absorbed in the thought of the Supreme Lord at the time of death immediately enters the kingdom of God after quitting his material body. After the salvation of Śiśupāla, King Yudhiṣṭhira rewarded all the members present in the sacrificial assembly. He sufficiently remunerated the priests and learned sages for their engagement in the execution of the sacrifice, and after performing all this routine work, he took his bath. This bath at the end of the sacrifice is also technical. It is called the avabhṛtha bath.

Mūlādhāra and maṇipūraka are technical terms which refer to the intestines within the abdomen.

Krsna Book 87:

For those who are very materialistic and cannot understand the situation of the spiritual world, the abode of Kṛṣṇa, great sages have recommended the yogic process whereby one gradually rises from meditation on the abdomen, which is called mūlādhāra or maṇipūraka meditation. Mūlādhāra and maṇipūraka are technical terms which refer to the intestines within the abdomen. Grossly materialistic persons think that economic development is of foremost importance because they are under the impression that a living entity exists only by eating. Such grossly materialistic persons forget that although we may eat as much as we like, if the food is not digested it produces the troubles of indigestion and acidity. Therefore, eating is not in itself the cause of the vital energy of life. For digestion of eatables we have to take shelter of another, superior energy, which is mentioned in the Bhagavad-gītā as vaiśvānara. Lord Kṛṣṇa says in the Bhagavad-gītā that He helps the digestion in the form of vaiśvānara. The Supreme Personality of Godhead is all-pervasive; therefore, His presence in the stomach as vaiśvānara is not extraordinary.

Renunciation Through Wisdom

Because of his high-flown literary style, and for other technical reasons, Śrī Aurobindo's writings are not easily understood by the ordinary reading public, and so his literature is, in a sense, ineffectual.

Renunciation Through Wisdom 3.4:

The profound esoteric conclusions Lord Caitanya revealed in a few aphorisms of instruction to Śrī Sanātana Gosvāmī are only partially discussed in all the works of Śrī Aurobindo. In language full of complex syntax and obscure terms, Śrī Aurobindo tries to express the knowledge that is easily available through the practice of vaidhi-bhakti, devotional service rendered according to regulations given by the authorized spiritual master and the scriptures. Because of his high-flown literary style, and for other technical reasons, Śrī Aurobindo's writings are not easily understood by the ordinary reading public, and so his literature is, in a sense, ineffectual.