Category:Sanskrit Terms
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- This is an umbrella category for categories covering key Sanskrit terms explained by Srila Prabhupada.
- Proper names are *not* included here (e.g. names of personalities, places, literary works, institutions, etc).
Subcategories Pages in category
This category has the following 532 subcategories, out of 532 total.
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A
B
C
D
E
G
H
I
J
K
L
M
N
O
P
R
S
T
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Pages in category "Sanskrit Terms"
The following 79 pages are in this category, out of 79 total.
A
- A devotee, who is called narayana-para, is never afraid of anything because he is always aware of the fact that the Lord protects him in all circumstances. With this conviction, Vidura traveled alone, & he was not seen or recognized by any friend or foe
- A good son is called apatya, one who does not allow his father to fall down. The son can protect the father's soul when the father is dead by offering sacrifices to please the Supreme Lord, Visnu. This system is still prevalent in India
- Acarya sampradaya
- Adau gurvasrayam
- Adi-caturbhuja, the original expansions from Baladeva, are Vasudeva, Sankarsana, Pradyumna & Aniruddha. All of Them are visnu-tattvas, or nondifferent Personalities of God. In the incarnation of Rama, these expansions appeared for particular pastimes
- Akarma
- All this was possible by the unlimited power of the Lord, and therefore the Lord is described here as aprameya, for not even the best human brain can estimate His powers and potencies by mathematical calculation
- Anasuyave
- Ar na koriho mane asa
- Arcana-marga
- As far as Indian sages are concerned, knowledge is received from the Vedic literatures, and the authorities accept without any hesitation that we should look through the pages of authentic books of knowledge (sastra-caksurvat)
- As soon as one pastime is finished here, it is manifested in another universe. And thus His (Krsna's) nitya-lila, or eternal pastimes, are going on without ending
- Asutosa
- Avajananti mam mudha manusim tanum asritam (BG 9.11): He is always bewildering to the nondevotees, but He is always seen by the devotees by dint of their pure devotional service to Him
B
- Because of the lack of training or culture in the upper section of the social orders, they are no more to be designated as the dvija janas, or the twice-born
- Bhajana-sila
- Bhajana-vijna
- Both the dvija-devas and the devas always establish temples of Lord Visnu in His various forms, such as Govinda, Madhusudana, Nrsimha, Madhava, Kesava, Narayana, Padmanabha, Partha-sarathi and many others
- By intimate association with the king, the dasis would get sons. Such sons were called dasi-putras. They had no claim to a royal position, but they would get maintenance and other facilities just like princes
G
H
- Happiness of transcendental quality is called brahma-saukhyam, which will be clearly described in the Fifth Canto
- He (Krsna) is accompanied by the purusas, who create the mahat-tattva. It is confirmed in the Vedic hymns, mahantam vibhum atmanam. Krsna appeared, just like electricity, when there was friction between Kamsa and Vasudeva and Ugrasena
- He (Krsna) is the original Supreme Personality of Godhead - krsnas tu bhagavan svayam (SB 1.3.28) - and Narayana, the purusas and all other incarnations accompany Him to function as different parts of His pastimes
- He (Lord Siva) offered Arjuna the Pasupati weapon and blessed him. Here Vidura inquired about the great warrior's well-being
I
- In conformity with the Vedic hymns (nityo nityanam cetanas cetananam (Katha Upanisad)), the Personality of Godhead is more excellent than all other living beings within all the universes in the material world
- In religious principles there must be God in the center; otherwise simple moral instructions are merely subreligious principles, generally known as upadharma, or nearness to religious principles
- In spite of their (empiric philosophers and yogis) strict adherence to the principles of yama, niyama, asana, dhyana, dharana and pranayama, the great yogis and jnanis are unable to enter into the internal potency of the Lord
- In the Bhagavad-gita (BG 7.25) it is said by the Lord, naham prakasah sarvasya yogamaya-samavrtah. In other words, He reserves the right of not being exposed to anyone and everyone
- In this verse (SB 3.2.11) the word avitrpta-drsam is most significant. Conditioned souls in the material world are all trying to satisfy their senses in various ways, but they have failed to do so because it is impossible to be satisfied by such efforts
- Isvarah paramah krsnah sac-cid-ananda-vigrahah (BS 5.1): the form of the Lord is eternal, blissful, and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon
- It is said, karmani nirdahati kintu ca bhakti-bhajam: the Lord minimizes or nullifies the reactionary influence of the devotee's past deeds - BS 5.54
- It is stated herein (SB 2.7.38) that the governmental power of society in Kali-yuga will be passed over to the uncultured, godless laborer classes of men, and thus the nrdevas (government ministers) will be the vrsalas, or the uncultured lower-class men
N
S
- Sages, or persons who completely devoted themselves to the spiritual upliftment of the entire human society, were known as dvija-deva, the best amongst the twice-born. The denizens of superior planets, from the moon planet & upwards, were known as devas
- Sparsa-mani
- Sri Vrndavana-dhama is nondifferent from Sri Krsna (tad-dhama vrndavanam) because at Vrndavana the Lord enjoys the transcendental bliss of His internal potency. Similarly, the house of the Pandavas was also the source of transcendental bliss for the Lord
- Srjami
- Such veda-vada-ratas are especially condemned in this mantra by the very appropriate Sanskrit words vidyayam ratah
T
- Tarpana
- That is the sign of pure devotional service to the Lord (when a devotee forgets himself on the physical plane), as will be explained later on (laksanam bhakti-yogasya, etc.) in Lord Kapila's instructions to His mother, Devahuti
- The Bhagavad-gita (BG 9.11) confirms such foolish persons (who do not reconize Krsna as the Supreme Personality of Godhead) to be most unfortunate: avajananti mam mudha manusim tanum asritam
- The elephant addressed the Lord as tirtha-sravah, or "as famous as a place of pilgrimage." People go to places of pilgrimage in order to be delivered from the reactions of unknown sinful acts
- The holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nama-dheya, or one whose holy name is worth chanting
- The karmis, jnanis and yogis have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogis, sometimes harass the devotees of the Lord
- The Lord is called anupalaksya-margah or, in still more technical Vedic terms, avan-manasa gocarah: one who is never to be seen or realized by the limited sense perception of the people in general
- The name of the Lord is also called bhavausadhi, or the source of curing the disease of material existence
- The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant. The elephant was conscious of his relation with the Supreme Lord. He addressed the Lord as ādi-puruṣa, or the original enjoyer
- The saints and the higher castes or orders of the society are judged by their proportion of knowledge in the science of God, or tattva jnana, and not by any kind of birthright or bodily designations
- The sane man knows that all material possessions are temporary and that the best use of such possessions is to engage them in the service of the Lord so that the Lord may be pleased with him and award him a permanent place in His paraṁ dhāma
- The word atma-gatim is significant in the sense of perfect knowledge of God. One should not be satisfied simply by knowing the qualitative equality of God and the living being. One should know the Lord as much as can be known by our limited knowledge
- The word gata-vyathah (without being sorry) is significant here (SB 3.1.16) because Vidura was relieved from the tribulations which trouble every man entangled in material activities
- The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gita (BG 4.11): ye yatha mam prapadyante
- These arca forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here (SB 3.1.18) as ananta-linga
- This mission of Brahmaji (to renovate knowledge of the Absolute truth in the new creation) was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumara, Sanandana and Sanatana, appeared as his four sons
- This stage of dependence is called sattva-samsuddhih, or purification of one's existence. The result of such purification is exhibited in fearlessness
- This stage of life is explained in Bhagavad-gita as abhayam sattva-samsuddhih: every living entity is factually completely dependent on the mercy of the Lord, but unless one is in the pure state of existence, he cannot be established in this position
- Those going against the prescribed rules and regulations of conditional life are called brahmojjhita-pathas, or persons going against the path of the Absolute Truth, and they are liable to be punished
- Tri-tapa yatana
V
W
- When getting married, the ksatriya kings would take on several other youthful girls along with the married princess. These girl attendants of the king were known as dasis, or attendant mistresses
- When God consciousness is developed, one can take advantage of the association of pure devotees. Syan mahat-sevaya viprah punya-tirtha-nisevanat: one is able to associate with the Lord even during the existence of this life
- When the Lord descends from that world to this world, He descends in His spiritual body of atma-maya, or internal potency, without any touch of the bahiranga-maya, or external, material energy
- When the Lord's pastimes are visible to the human eye, they are called prakaṭa, and when they are not visible they are called aprakaṭa. In fact, the Lord's pastimes never stop, just as the sun never leaves the sky
- With the proportionate improvement of transcendental devotional service, the devotee makes definite progress toward brahma-gatim or atma-gatim, and ultimately attains kapilasya gatim, or the abode of the Lord, without difficulty
