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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Pages in category "Sanskrit Terms"
The following 196 pages are in this category, out of 196 total.
A
- A devotee acquires all the good qualities of the demigods; he is gunayanam, the reservoir of all good qualities. His only asset is good behavior, and he is grateful
- 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
- A Vaisnava is supposed to be a brahmana already, but a brahmana may not be a pure Vaisnava. When a person understands his pure identity, brahma janati, he immediately becomes a brahmana
- Acarya sampradaya
- According to Srimad-Bhagavatam (SB 7.5.30), they (atheists) are simply progressing to the darkest region of material existence. Adanta-gobhir visatam tamisram
- According to the Gopala-tapani Upanisad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brahmano'sav anavaratam me dhyatah stutah parardhante so 'budhyata gopa-veso me purastat avirbabhuva
- Activities intended to satisfy the senses of the Supreme Lord, Krsna, are called krsnarthe 'khila-cestah. This indicates that one can attempt all kinds of work, but one should do so to satisfy Krsna. This is described in Bhagavad-gita as yajnarthat karma
- Adaptability of an organism to different varieties of planets is described in the Brahma-samhita as vibhuti-bhinnam; i.e., each and every one of the innumerable planets within the universe is endowed with a particular type of atmosphere
- 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
- After seeing that there is no happiness, he (the living entity) then plans to go further and further to another point. This is called mrga-trsna, and its basis is sense enjoyment in this material world
- Akarma
- All these persons are asat, nondevotees. Nondevotees are also called grha-vrata, whereas the devotee is called dhrta-vrata
- 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
- Amongst all the anugas, Raktaka is considered to be the chief. The description of his bodily features is as follows
- Anasuyave
- Another significant word in this verse (SB 4.16.18) is mukta-sanga-prasangah, which indicates that the King (Prthu) was always associating with liberated persons
- Anyone who is a sincere devotee of Lord Krsna and who preaches this cult, speaking only on the basis of Krsna's instructions, is understood to be virajam, or free from the defects of material contamination
- Ar na koriho mane asa
- Arcana-marga
- As antaryami He (God) witnesses everything that is going on, and He awards us the results of our actions as karma-phala
- As described in the Vedas, utamrtatvasyesanah: the Supreme Lord is the Lord of immortality, or in other words, the Lord is immortal, and because He is the Lord of immortality He can award immortality to His devotees
- 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
- As stated in the Eighteenth Chapter of Bhagavad-gita, sva-karmana tam abhyarcya: one has to worship the Supreme Personality of Godhead by one's occupational duties. This necessitates accepting the principle of four varnas and four asramas
- 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
- Bhagavad-gita 3.9 says: "Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world." Karma-bandhanah, or the bondage of karma, is administered under the regulations of the stringent laws of material nature
- 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
- Brahma-samhita states, yasyajnaya bhramati sambhrta-kala-cakrah: the sun rotates in its own orbit according to the order of the Supreme Personality of Godhead. The conclusion is that the sun is not fixed in one place
- 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
C
- Caitanya has clearly said, mayavadi-bhasya sunile haya sarva nasa: if anyone hears the Mayavadis' interpretation of the pastimes of the Lord, or their interpretation of Bhagavad-gita, Srimad-Bhagavatam or any other Vedic literature, then he is doomed
- Caitanya-caritamrta states, krsne bhakti kaile sarva-karma krta haya: when one worships the Supreme Lord, Krsna, in devotional service, one automatically performs all other pious activity
- Chala-dharma
D
E
- Even the so-called saints and higher castes of the social orders, generally known as the dvija janas or the twice-born, will become atheists. As such, all of them will practically forget even the holy name of the Lord, and what to speak of His activities
- Everyone is obliged to repay the debt of gratitude. The Yadus who went to the Prabhasa pilgrimage site performed their duties by distributing land, gold, and well-nourished cows in royal charity, as described in the following verse - SB 3.3.26
G
- Go-dasa
- God is the prime living entity of the entire material and spiritual creation and is bhuvanaika-vandyam, the only worshipable personality in the three worlds. The airplanes in the spiritual sky are self-illuminated and are piloted by His great devotees
- God's holy name is called sravana-mangala. This means one receives everything auspicious simply by hearing the holy name. In another place in SB, His holy name is described as punya-sravana-kirtana. It is a pious act simply to chant & hear all about God
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 Lord of the three principal potencies, namely cit-sakti, maya-sakti and tatastha-sakti, and He is the complete master of six kinds of fortune - wealth, strength, fame, beauty, knowledge and renunciation
- 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
- He will actually feel himself making progress (by chating Hare Krsna). In Bhagavad-gita this practice of Krsna consciousness is prescribed as raja-vidya, or the king of all erudition
- Here (in SB 3.2.20) the word parthastra-putah is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kuruksetra were purified first by Arjuna when he made his onslaught with arrows
- Here (in SB 3.21.50) two terms are clearly mentioned: vadhaya, "for the purpose of killing," and asatam, "those who are undesirable." The protecting energy of the king is supposed to be the energy of the Supreme Lord
- Here (SB 4.16.1) the word muni-coditah indicates instructions received from great sages and saintly persons
- Here (SB 4.29.3) it is clearly stated: namabhir va kriya-gunaih. The Lord has specific names such as Rama, Krsna, Govinda, Narayana, Visnu and Adhoksaja. There are indeed many names, but the conditioned soul cannot understand them
- His success was made possible because he was a reservoir of unlimited glorified qualities. The word upagupta-vittah is very significant here (SB 4.16.10). It indicates that no one would know the extent of the riches King Prthu would confidentially keep
- Hitvatma-patam grham andha-kupam: to finish the materialistic way of life, one should leave his so-called comfortable home life, which is simply a means for killing the soul - atma-patam
- Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead
I
- Impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here (SB 3.15.23) as ku-katha mati-ghnih, "intelligence bewildered by unworthy words."
- In Bhagavad-gita (9.25) it is said, pitrn yanti pitr-vratah. Those who are interested in family welfare are called pitr-vratah
- In Bhagavad-gita (BG 3.10) it is confirmed that Lord Brahma created all living entities, including human beings and demigods, and advised them to perform yajna according to their material desires - saha-yajnah prajah srstva
- In Bhagavad-gita (BG 9.2), the science of devotional service is described as pratyaksavagamam dharmyam, direct understanding of the principles of religion by realization
- 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 his prayers, Lord Siva concentrated upon the personal features of Parabrahman, described in personal terms as snigdha-pravrd-ghana-syamam - SB 4.24.45
- 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 Agni Purana the description of vibhava is given as follows: "The basis from which ecstatic love is born is called vibhava, which is divided into two - basic and impetuous"
- 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 the Brahma-samhita it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Laksmi-sahasra-sata-sambhrama-sevyamanam
- In the Brahma-samhita the Lord is addressed as adi-purusam, the original person. Indeed, in Bhagavad-gita (BG 10.8) the Lord Himself declares, mattah sarvam pravartate: "From Me everything proceeds."
- In the material world a boar or pig is considered most abominable, but the adi-sukara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahma and the other demigods praised the Lord's form as a boar
- In the Ninth Chapter of Bhagavad-gita devotional service is explained as raja-guhyam, the king of all confidential knowledge
- In the Skanda Purana, Prabhasa-khanda, in the topics between Lord Siva and Gauri, there is confirmation of His (Krsna's) internal potential manifestations
- In the Vedas it is said that the Lord is svasrayasraya; He is His own support, and there is no other support for Him. Therefore, avyakta means the Supreme Lord Himself and no one else
- In the Visnu Purana also, the internal potency of Visnu is described as para sakti. The Lord is never detached from the association of para sakti. This para sakti and her manifestations are described in the Brahma-samhita - BS 5.38
- In these verses (SB 4.29.18-20) the words mrga-trsnam pradhavati are very significant because the living entity is influenced by a thirst for sense enjoyment. He is like a deer that goes to the desert to search out water
- In this verse (SB 3.15.38) we find the word acaksataksa-visayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumaras. Another significant word is samadhi-bhagyam
- In this verse (SB 3.15.39) the words sprhaniya-dhama indicate that the Lord is the reservoir of all pleasure because He has all the transcendental qualities
- 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
- In this verse (SB 4.16.20) the word yatharkah indicates that the sun is not fixed but is rotating in its orbit, which is set by the Supreme Personality of Godhead. This is confirmed in the Brahma-samhita and also in other parts of Srimad-Bhagavatam
- In this verse (SB 4.18.6) the words asadbhih and adhrta-vrataih are important. The word asadbhih refers to the nondevotees
- In this verse (SB 4.29.3) the words pumbhir namabhir va kriya-gunaih are especially significant because God, Krsna, the Supreme Personality of Godhead, has many names, activities and qualities, although none of them are material
- In this verse (SB 4.31.3) the words pare amale are significant. The realization of Brahman is explained in SB. The Absolute Truth is realized in three phases - impersonal effulgence (Brahman), localized Paramatma and the SP of Godhead, Bhagavan
- In this verse (SB 4.31.8) bhagavan naradah indicates that Narada is always absorbed in thoughts of the Supreme Personality of Godhead. Bhagavaty uttama-sloka avistatma
- In this verse (SB 4.31.9) the word nrnam is very important. There are many other births besides human birth, but Narada Muni is herein especially speaking of human birth
- In Vaikuntha there is no difference between the tree and the animal or the animal and the man. Here the word murtimat indicates that everything has a spiritual form. Formlessness, as conceived by the impersonalists, is refuted in this verse
- 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 explained here (SB 4.21.33) that one must be very frank and open-minded (amayinah). To be situated in a lower status of life is not a disqualification for success in devotional service
- 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
- It is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always adi, or the beginning. In Bhagavad-gita Arjuna addresses the Lord as adyam, or the original
K
- King Prthu was very respectful to the brahmanas, and he protected them. He also protected persons advanced in age. Whatever the King would decide to do, no one would be able to stop. That is called drdha-sankalpa, or drdha-vrata
- Krsna, the Supreme Personality of Godhead, cannot be alone. Therefore Prthu Maharaja said, sanucaras ca, indicating that the Supreme Personality of Godhead is always associated with His followers and devotees
- Krsna-name diksita krsna-nama-kari
- Krti
M
N
O
- One often thinks of conducting business to improve devotional activity. But the contamination is so strong that it may later develop into misunderstanding, described as jiva-himsa (envy of other living entities)
- One often thinks of conducting business to improve devotional activity. But the contamination is so strong that it may later develop into misunderstanding, described as kuti-nati (faultfinding)
- One should not take the plural number of the word isvaranam to mean that there are many Godheads. The fact is that God is one, but He exists eternally and expands Himself in innumerable forms and acts in various ways
- One should take to the service of the Lord, or Krsna consciousness, and thus very soon become a perfect man, as confirmed in Bhagavad-gita ((9.31) ksipram bhavati dharmatma sasvac chantim nigacchati)
- One who attains this stage is a liberated soul and can see the Lord in every step of life. This is the perfection of sambhava, as described in this mantra of Sri Isopanisad
- One who cooks foodstuffs for maintenance of his body takes in all kinds of sins, which lead only to suffering. foodstuffs prepared by the Yadus at the Prabhasa pilgrimage site to offer to the bona fide brahmanas there were all offered to the PG, Visnu
- One who does not understand the truth of self-realization is called ignorant, but one who understands the self, the Superself, their interrelation, and activities in self-realization is called viditatma-tattva
- One who has a poor fund of knowledge cannot understand this distinction between the external and internal potencies. In Bhagavad-gita, the internal potency is described as the para prakrti
- One who is advanced in knowledge is actually vrddha (jnana-vrddha); one does not become vrddha simply by advancing in age
- 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 (SB 2.7.26), that the Lord is sita-krsna-kesah, or one who is observed always with beautiful black hair
P
- Pratibodha-matram is just the opposite conception of material existence
- Prthu Maharaja had no control over the brahmana-kula, which refers to the learned scholars in Vedic knowledge, nor over the Vaisnavas, who are above the considerations of Vedic knowledge
- Prthu Maharaja therefore says, gunaih sva-karmabhih. This phrase is explained in Bhagavad-gita. Catur-varnyam maya srstam guna-karma-vibhagasah
- Purascarya
R
- Ravana took away Laksmi, Sitaji, to his kingdom, and instead of being happy by the grace of Laksmi, his family and his kingdom were vanquished. Thus Laksmi in the house of Ravana is Cancala, or unsteady
- Real purpose of jada-yoga, as mentioned here in this verse, is prasanta-karanah, or subduing the senses. The whole process of yoga, under whatever heading it may be, is to control the unbridled material senses & thus prepare oneself for self-realization
S
- Sacrifice is ultimately meant to satisfy the yajna-purusa, Visnu. In Bhagavad-gita (BG 3.13) it is said that one who accepts foodstuffs as the remnants of sacrifice is freed from all sinful reactions
- 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
- Similarly, this cosmic creation is sometimes manifest and sometimes unmanifest, as stated in Bhagavad-gita (8.19) - bhutva bhutva praliyate
- Since no one but the Supreme Lord can enjoy the results of sacrifice, the Lord says that He is the actual enjoyer of all sacrifices (bhoktaram yajna-tapasam sarva-loka-mahesvaram (BG 5.29)). Sacrifices should be performed with this view in mind
- 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
- Sridhara Svami describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga
- Srila Visvanatha Cakravarti Thakura explains that the word samajayata means "fully exhibited." In all His (Krsna's) activities while present on the earth, the Lord exhibited detachment
- Srila Visvanatha Cakravarti Thakura said, saksad-dharitvena samasta-sastraih: in every sastra the spiritual master is accepted directly as the Supreme Personality of Godhead
- Srjami
- Such veda-vada-ratas are especially condemned in this mantra by the very appropriate Sanskrit words vidyayam ratah
- Svanusthitasya dharmasya samsiddhir hari-tosanam: (SB 1.2.13) by discharging one's prescribed duty, one can become very successful in life if he simply satisfies the Supreme Personality of Godhead
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 adjustment is that the Lord, being bhakta-vatsala, or one who wants to please His devotees, assumes such features so that devotees like Lord Brahma, Lord Siva and other demigods may be pleased
- The atheists, who do not (execute their prescribed duties), are condemned in Bhagavad-gita (BG 16.19) by the following statement: tan aham dvisatah kruran samsaresu naradhaman
- The Battle of Kuruksetra was designed by the Lord (Krsna) Himself, but just to give credit to His devotee Arjuna - nimitta-matram bhava savyasacin
- The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhasa was highly cultured and exactly to the point of human perfection
- 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 cow-shaped earth addressed King Prthu as dharma jna, which refers to one who knows the principles of religion
- 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 forms into which Krsna expanded to marry the princesses in different apartments were all slightly different just to match each & every one of them. They are called vaibhava-vilasa forms of the Lord and are effected by His internal potency, yoga-maya
- The four Kumaras came to see the Supreme Personality of Godhead Narayana. The word suhrttama, "best of all friends," is important. As Lord Krsna states in the Bhagavad-gita, He is the best friend of all living entities. Suhrdam sarva-bhutanam - BG 5.29
- The guru is the spiritual master. Srila Rsabhadeva advised His sons, gurur na sa syat. .. na mocayed yah samupeta-mrtyum: "One should not take up the post of spiritual master unless he is able to lead his disciple from the cycle of birth and death."
- 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 always served in the Vaikunthaloka by many hundreds and thousands of goddesses of fortune, as stated by the Brahma-samhita (laksmi-sahasra-sata-sambhrama-sevyamanam (BS 5.29))
- 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 Lord is purusa, or the supreme enjoyer. Not only is He the enjoyer when He appears as a manifested incarnation, but He is the enjoyer since time immemorial, from the very beginning (puratanah), and eternally - nityam
- The Lord says in Bhagavad-gita (BG 3.21), yad yad acarati sresthas tat tad evetaro janah: "If the leading personalities behave in a certain manner, others follow them automatically."
- The Lord says in Bhagavad-gita, bhaktya mam abhijanati yavan yas casmi tattvatah: one cannot know even a fraction of the activities of the Lord if he is not a pure devotee of the Lord
- The Lord's lotus feet are described here (in SB 4.21.33) as kama-dughanghri-pankajam because they have all power to fulfill the desires of everyone
- The material elements are also described (SB 4.29.23-25) as bhinna, or separated energy. When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations
- The mention of aneka-guna refers to the Supreme Personality of Godhead's many transcendental qualities, for He is not affected by the material qualities
- The name of the Lord is also called bhavausadhi, or the source of curing the disease of material existence
- The original king is Narayana, or Lord Visnu. People do not know that the original king, or Narayana, is actually the protector of all living entities. As confirmed in the Vedas: eko bahunam yo vidadhati kaman - Katha Upanisad 2.2.13
- The part of the princely order of the Yadu dynasty who went to Prabhasa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others
- The particular word used in this connection, anatmanam, signifies those who have no control over the mind & senses & who therefore speculate & want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord
- 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 reciters of these prayers are describing the transcendental qualities of Prthu. These qualities are summarized in the words saksad bhagavan. This indicates that Prthu is directly the SP of Godhead and therefore possesses unlimited good qualities
- 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 significant word atma-bhavitah indicates that the Lord is awakened in one's mind if one constantly thinks of Him. A pure devotee is always thinking of the lotus feet of the Lord (SB 9.4.18) - sa vai manah krsna-padaravindayoh
- The specific mention of the word gavam by Prthu Maharaja is significant because the Lord is always associated with cows and His devotees. In pictures Lord Krsna is always seen with cows and His associates such as the cowherd boys and the gopis
- The Supreme Personality of Godhead cannot be realized through karma-kanda and jnana-kanda. Adurlabham atma-bhaktau: the Lord is realized only by a sincere devotee
- The Supreme Personality of Godhead is described herein (in SB 4.21.38) as mahattama-agranih. Within this material world, the mahattamas, or great personalities, are Lord Brahma and Lord Siva, but He is above them all
- The Supreme Personality of Godhead is one without a second. He is above everyone. No one is equal to Him, nor is anyone greater than Him. Therefore He is described here as visva-guru
- The Supreme Personality of Godhead is visuddha-vijnana-ghana, concentrated transcendental knowledge; therefore, even though He accepts karma-kandiya materialistic yajnas, He always remains in a transcendental position
- The Vedas are known as sruti, and the knowledge received from them through aural reception is called sruta-dhara
- The Vedas give the direction tad-vijnanartham sa gurum evabhigacchet: (MU 1.2.12) in order to reach the perfection of life or to understand the real constitutional position of the living entity, one must approach the spiritual master
- The word atma-bhavitah also indicates that a devotee is always engaged in preaching to deliver conditioned souls. It is said of the six Gosvamis: nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau lokanam hita-karinau
- 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 avyakta-mulam is significant here (SB 3.8.29). Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself
- The word cori-bhute indicates that the population has turned to thievery. According to Vedic understanding, men are transformed into thieves when they plan economic development for sense gratification
- 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
- The word yoga-maya is used in this verse (SB 3.15.26). Yoga-maya-balena vikuntham
- The words sarvatra tad-iksanam describe the highest perfection of devotional service, in which one sees everything with reference to Govinda's activities. The highly elevated devotee never sees anything unrelated to Govinda
- There are some types of living entities in the form of human beings whose living conditions and eatables are most abominable. Generally they eat flesh and fermented blood, which is mentioned in this verse (SB 4.18.21) as ksatajasavam
- There are two kinds of duties - mundane duty and duty performed for the sake of yajna, or sacrifice (yajnarthat karma). Any karma (activity) one performs which is not for the purpose of yajna is a cause of bondage
- There is no question of an increase in population causing a burden. The earth became overburdened due to dharma-glani, or irregular discharge of the Lord's desire
- 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
- These persons are described here (SB 3.15.46) as duratma, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahatma, which means one who has a broad heart
- This demigod is described in the Vedas: vajra-hastah purandarah. Indra rules the water supply with a thunderbolt in his hand
- This life of engaging always in the loving service of the Lord is called adhoksaja-dhiyah, or a life of Krsna consciousness, which King Prthu meant his citizens to follow
- 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
- Those on the paths of jnana, yoga and karma all have to come in the end to the Supreme Lord because vasudevah sarvam iti (BG 7.19) - the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice
- Transcendental rays emanate from the body of Krsna, and within those rays, which are the Brahman effulgence, everything is existing. This is confirmed in Bhagavad-gita (9.4). Mat-sthani sarva-bhutani
- Tri-tapa yatana
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- Uddhava lamented for the unfortunate persons of the world who could not recognize Lord Krsna in spite of seeing all His transcendental godly qualities. From the very beginning of His appearance within the prison bars of King Kamsa up to His mausala-lila
- Unless one is a qualified brahmana he cannot be allowed to worship Lord Visnu. This is called yajnika janma
- Utsava, the expression of complete happiness, is always present in the Vaikunthalokas, the abode of the Lord, who is worshipable even by demigods like Brahma, to say nothing of other, less important entities such as human beings
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- We find it, description, in the Samhitas, in the Vedas, in the Rg Veda: om tad visnoh paramam padam sada pasyanti surayah. And the explanation of Vedanta-sutra, Srimad-Bhagavatam, there it is explained: janmady asya yatah
- We understand that the desires for sexual satisfaction are meant for the arvak, the lowest among men. To rectify these rascals and fools is very difficult. After all, the sex desires of the common man are condemned in these verses - in SB 4.29.14
- 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