Category:Words of the Srimad-Bhagavatam
Subcategories
This category has the following 3 subcategories, out of 3 total.
Pages in category "Words of the Srimad-Bhagavatam"
The following 406 pages are in this category, out of 406 total.
A
- A dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Srimad-Bhagavatam
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Adesa-kari - The actions resulting from sinful activities, Agastya - The mind, Amatya - The governor of the senses, the mind
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Arbuda-arbuda - Various types of sravana and kirtana of the Supreme Lord's name, quality, form and so on, Ari - Impediments like disease
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Bhoga - Enjoyment. Herein this word refers to real enjoyment in spiritual life, Bhrtya - The servants of the body, namely the senses
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Dravida-raja - Devotional service or a person eligible to act in devotional service, Dvara - The doors of the body, such as the eyes and ears
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Grha - Home. For spiritual cultivation one requires an undisturbed place or the good association of devotees
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Idhmavaha - The devotee who approaches the spiritual master. Idhma refers to wood that is taken to burn as fuel for a fire
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Jaya - Intelligence, Jirna-sarpa - The fatigued air of life, Kalakanya - The invalidity of old age, Kama - A high fever, Kulacala - The place where there is no disturbance
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Kutumbini - Intelligence, Madireksana - Madireksana refers to one whose eyes are so attractive that one who observes them becomes maddened by her
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Malayadhvaja - A nice devotee who is like sandalwood, Pancala - The five sense objects, Paricchada - The total aggregate of the senses
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Paura-jana - The seven elements that constitute the body, Pautra - Patience and gravity, Prajvara - A kind of fever called visnu jvara
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Pratikriya - Counteracting agents such as mantras and medicines, Pura-palaka - The life air, Putra - Consciousness, Sainika - The condition of threefold miseries
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Sapta-suta - The seven sons, namely hearing, chanting, remembering, offering prayers, serving the lotus feet of the Lord, worshiping the Deity&becoming a servant of the Lord
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Sauhrdya - Endeavor, Suta - The son of Vaidarbhi, in other words, one who is somewhat advanced in fruitive activities & who comes in contact with a devotee spiritual master
- A glossary of some of the important words in this chapter (SB 4th Canto, Ch 28): Vidarbha-rajasimha - The best of persons who are expert in fruitive activities, Virya - One who has mercy, Yavana - The servant of Yamaraja
- A person trying to be perfectly Krsna conscious by hearing the words of Krsna from Srimad-Bhagavatam or Bhagavad-gita certainly has all the dirty things cleansed from the core of his heart
- A sadhu is suhrdah sarva-dehinam (SB 3.25.21), the friend of everyone. Why then should the rich, instead of associating with sadhus, waste their valuable time in association with other rich men who are averse to spiritual life
- A significant word here (in SB 7.15.45) is acyuta-balah. The spiritual master is certainly very merciful to his disciples, and consequently by satisfying him a devotee gets strength from the Supreme Personality of Godhead
- A sincere devotee should read every chapter and every word of Srimad-Bhagavatam, for the beginning verses describe that it is the ripened fruit of all Vedic literature. Devotees should not try to avoid even a word of Srimad-Bhagavatam
- According to the opinion of the acaryas, the word krama-yogopalabdhena indicates that by first performing karma-yoga and then jnana-yoga and finally coming to the platform of bhakti-yoga, one can be liberated
- According to the words mentioned here - SB 4.29.51 (gurur harih), consulting a bona fide spiritual master means consulting the Supreme Personality of Godhead personally. One should therefore take shelter of such a bona fide spiritual master
- Actually the meaning of the words of the Bhagavad-gita or Srimad-Bhagavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead
- Actually the word om is meant for om tat sat, the Absolute Truth. Omkara is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme
- After hearing the words of the goddess Durga, Kamsa was struck with wonder. Thus he approached his sister Devaki and brother-in-law Vasudeva, released them immediately from their shackles, and very humbly spoke as follows - SB 10.4.14
- After repeating obeisances for a long time, Brahma stood up & smeared his hands over his eyes. Visvanatha Cakravarti Thakura comments that the word locane (in SB 10.13.64) indicates that with his two hands he wiped the two eyes on each of his four faces
- After saving the boys and calves from the mouth of Aghasura, who was death personified, Lord Krsna, the Supreme Personality of Godhead, brought them all to the bank of the river and spoke the following words - SB 10.13.4
- Ajnana-bhida means - that which can match all kinds of speculation - In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations
- Although Devaki was crying like a very poor woman, actually she was not poor, and therefore the word used here (in SB 10.4.7) is dinavat. She had already given birth to Krsna. Therefore, who could have been richer than she
- Although He (Krsna) is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in Srimad-Bhagavatam are vijnanam ajnana-bhidapamarjanam
- Although He (the Supreme Personality of Godhead) is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in the Srimad-Bhagavatam (10.2.35) are vijnanam ajnana-bhidapamarjanam
- Although it has become fashionable to speak of daridra-narayana, the words visnor aradhanarthaya do not mean that all the people satisfied by Nanda Maharaja in this great ceremony were Visnus
- Although the ksatriyas are almost as qualified as the brahmanas, even they cannot accept charity. This is strictly prohibited by the word apratigraha. What to speak of the lower social orders, even the ksatriyas must not accept charity
- Another meaning of the word apratipurusa is "the personality who has no rival." Since Lord Siva could not be persuaded to give her permission, Sati took shelter of a woman's last weapon, weeping, which forces a husband to agree to the proposal of his wife
- Another significant word is tarka-mudra. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation
- Another significant word is yoga-kaksam. Yoga-kaksa is the sitting posture in which the left thigh is fixed under one's tightly knotted saffron-colored garment
- Another specific description here (in SB 7.14.3-4) is srnvan bhagavato 'bhiksnam avatara-kathamrtam. It is not that because one has once finished Bhagavad-gita he should not hear it again. The word abhiksnam is very important
- Another word is arya. Aryans are persons who are advancing in knowledge of Krsna consciousness as well as in material prosperity. The difference between the Aryan and non-Aryan, the sura and asura, is in their standards of spiritual advancement
- As confirmed in Srimad-Bhagavatam (SB 1.2.6): The word dharma means "engagement." One who is engaged in the service of God (yato bhaktir adhoksaje), without impediment and without cessation, is understood to be situated in his original, spiritual status
- As expressed here (in SB 9.19.19) by the words brahmany adhyaya, one should concentrate one's mind upon the Supreme Lord, Parabrahman. This Parabrahman is Krsna, as confirmed by Arjuna in Bhagavad-gita - param brahma param dhama pavitram paramam bhavan
- As for the word maya, when used in reference to the dealings of the Supreme Personality of Godhead and His devotees, this word means affection
- As indicated (in SB 10.2.27) by the word dvi-khagah, the living elements within the body resemble two birds in a tree. Kha means - sky, and ga means - one who flies. Thus the word dvi-khagah refers to birds
- As indicated by Bali Maharaja by the words janad bhitah, every devotee in Krsna consciousness should always be afraid of the common man engaged in pursuing material prosperity. Such a person is described as pramatta, a madman chasing the will-o'-the-wisp
- As indicated here (in SB 10.12.37) by the word atmahi-moksanam, if the python Aghasura could receive eternal association with the Supreme Personality of Godhead, what is to be said of those who are already associates of the Lord
- As indicated here (in SB 10.2.18) by the word manastah, the Supreme Personality of Godhead was transferred from the core of Vasudeva's mind or heart to the core of the heart of Devaki
- As indicated here (in SB 8.5.44) by the word upasanta-saktaye, His (God's) different energies act, but although He sets these energies in action, He Himself has nothing to do
- As indicated here (in SB 9.10.50) by the words sva-dharma-nirata varnasrama-gunan-vitah, the people were good citizens (of Lord Ramacandra's kingdom) because they accepted the institution of varna and asrama
- As indicated here (in SB 9.4.21) by the words tan-nistha-viprabhihitah, Maharaja Ambarisa took advice from brahmanas who were pure devotees of the Lord
- As soon as one is able to see his constitutional position (the word sva-drk means "one who is able to see"), he becomes detached from such material service and engages himself in devotional service
- As stated in the Amara-kosa dictionary, bhruno 'rbhake bala-garbhe: the word bhruna refers either to the cow or to the living entity in embryo
B
- Bali Maharaja was transferred from the heavenly planet to the planet Sutala, which is hundreds of times better than heaven, as indicated by the words svargibhih prarthyam
- Because he (one who is empowered by the Supreme Personality of Godhead to do something) is unapproachable, his enemies are simply struck with wonder, as explained here (in SB 10.2.17) by the words durasado 'tidurdharsah
- Because of having developed pure devotional service, the Bhattacarya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord
- Because of intense paternal affection, the cowherd men, headed by Nanda, could not believe that Krsna could have uprooted the trees in such a wonderful way. Therefore they could not put their faith in the words of the boys - SB 10.11.5
- Because Rantideva was Krsna conscious, he was not under the influence of the illusory energy. The word svapnavat (in SB 9.21.17) is significant in this connection
- Because the mind is ultimately controlled by the Supreme Personality of Godhead, Krsna, the word apasmrtih is significant. Forgetfulness of one's own identity is called apasmrtih
- Bhattacarya replied (to Lord Caitanya) that mukti is not as valuable as bhakti and that mukti is actually a sort of punishment for the pure devotee. For this reason he changed the word mukti to bhakti
- Bhrtya-vasyata (of SB 10.9.19) does not mean that He (Krsna) is under the control of the servant; rather, He is under the control of the servant's pure love
- Brahma-bhutah prasannatma (BG 18.54). The word brahma-bhuta (SB 4.30.20) refers to becoming a brahmana, or understanding what is Brahman (brahma janatiti brahmanah)
- Brahmacari guru-kule vasan danto guror hitam (SB 7.12.1). The word dantah is very important
- By misinterpreting tadrsih kridah, they (the sahajiyas) want to indulge in sex while pretending to imitate Lord Krsna. But one must actually understand the imports of the words through the intelligence of the authorized gosvamis
- By the grace of Krsna and His devotee, one’s life can change. This is confirmed in Srimad-Bhagavatam by the words jahati bandham and sudhyanti
E
- Emphasis should be given to the words of Bhagavat, they are spiritual and will have powerful effect if someone only hears them with attention, do not be very much enamoured by fancy costumes and stage-decorations, they will only distract
- Explaining the words satyasya yonim (SB 10.2.26), Srila Visvanatha Cakravarti Thakura says that Krsna is the avatari, the origin of all incarnations. All incarnations are the Absolute Truth, yet the SP of Godhead Krsna is the origin of all incarnations
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H
- Having seen all these incidents in Brhadvana (Krsna's pastimes with Putana and Trnavarta), Nanda Maharaja became more and more astonished, and he remembered the words spoken to him by Vasudeva in Mathura - SB 10.7.33
- He (Bhattacarya) was not authorized to change a word in Srimad-Bhagavatam (from mukti-pade to bhakti-pade), as Sri Caitanya will explain. Although the Bhattacarya changed the word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not approve of it
- He (Caitanya) was defeated voluntarily (by Brahmananda Bharati), because no one can defeat the Supreme Lord. Concerning this, the words of Bhisma in Srimad-Bhagavatam (SB 1.9.37) are important
- He (the devotee) should not ignorantly identify himself with the body or the mind. Atma means the body or the mind, but here (in SB 3.27.8) the word atmavan especially means that one should be self-possessed
- Here (4.21.32) the word vijnana is specifically important. Jnana, the knowledge of spiritual identity that one attains when he does not consider himself to be the body, is explained in BG as brahma-bhuta (SB 4.30.20), the revival of spiritual realization
- Here (in SB 03.22.06) the word akrtatmanam is very significant. Atma means "body," "soul," or "mind," and akrtatma means the common man, who cannot control the senses or the mind
- Here (in SB 1.8.13) the word ananya-visayatmanam is significant. The Pandavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves
- Here (in SB 10.12.35) the word anti means - near, indicating that even in the higher planetary systems near Brahmaloka, like Maharloka, Janaloka and Tapoloka, the festival of glorification of Lord Krsna was going on
- Here (in SB 10.2.35) it is said that this vijnanam is always defeating all kinds of speculative knowledge
- 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 3.21.30) the words tirthi-krtasesa-kriyarthah are significant. Tirtha means a sanctified place where charity is given
- Here (in SB 3.22.17) we find the word harmya-prsthe. Harmya means "a very big palatial building." Svad vimanat means "from his own airplane." It is suggested that private airplanes or helicopters were also current in those days
- Here (in SB 3.23.12) the words yogam asthitah are significant. The sage Kardama was completely perfect in yoga
- Here (in SB 3.25.36) the word vilasa is very important. Vilasa refers to the activities or pastimes of the Lord
- Here (in SB 3.25.44) the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant
- Here (in SB 3.25.7) the word asad-indriya-tarsanat is significant. Asat means impermanent temporary and indriya means senses
- Here (in SB 3.31.39) the word pratilabdhatma-labhah occurs. Atma means self, and labha means gain
- Here (in SB 3.32.12-15) the word bheda-drstya occurs because Brahma has a inclination to think that he is as independent as Rudra. Sometimes Brahma thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahma is independent
- Here (in SB 3.32.6) the word nivrtti-dharma-niratah means "constantly engaging in executing religious activities for detachment."
- Here (in SB 4.1.56) the word praticaksanaya, "there are varieties," announces the glories of the Supreme Personality of Godhead, who appeared as Nara-Narayana Rsi and who is the origin of all varieties of material nature
- Here (in SB 6.1.4-5) the words yathedam asrjad vibhuh clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth
- Here (in SB 7.9.42) the words priya janan anusevatam nah indicate that the Supreme Lord, the Supreme Personality of Godhead, is very favorable to devotees who act according to the instructions of His own pure devotee
- Here (in SB 8.22.31) the word mad-asrayah is very significant. Because the Lord wanted to give Bali Maharaja the exalted position of Indra, the demigods might naturally have been envious of him and might have fought to disturb his position
- Here (in SB 8.3.12) the word jnana-ghanaya indicates that for atheists who disbelieve in the form and existence of the Lord, all these various incarnations appear. Since the Lord comes to teach in so many forms, no one can say that there is no God
- Here (in SB 9.1.38-39) the word gotrajah refers to those born in the same dynasty, whether they be disciples or members of the family
- Here (in SB 9.10.11) the words vaideha-raja-duhitari indicate that before mother Sita was married to Lord Ramacandra she was protected by her father, Vaideha-raja. And when she was married she was protected by her husband
- Here (in SB 9.19.8) the word svaminam indicates that Devayani left the protection of her husband, Yayati, and returned to her former protector, Sukracarya
- Here (SB 4.16.1) the word muni-coditah indicates instructions received from great sages and saintly persons
- Here (SB 4.20.20) the words suhrt satam are very significant. The Supreme Personality of Godhead is always very inclined toward His devotee and is always thinking of the devotee's well-being. This is not partiality
- Here (SB 4.25.11) the words vimana iva are very significant. In this material world even the great King of heaven is also full of anxiety. If even Lord Brahma is full of anxiety, what of these ordinary living entities who are working within this planet
- Here (SB 5.18.18) the word mayamaya is further explained in regard to how the Lord expands His mercy in different ways. parasya saktir vividhaiva sruyate: (Cc. Madhya 13.65, purport) the energies of the Supreme Lord are understood in different ways
- Here the word snigdhapangavalokanat means that he was fortunate enough to see the Supreme Lord face to face. He looked healthy because he had directly received the nectarean sound vibrations from the lotus lips of the Personality of Godhead
- Herein (SB 1.12.4) the word prajah is significant. The etymological import of the word is "that which is born"
- Herein (SB 3.21.32) the word svamsa-kalaya indicates that the Lord would appear as the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder of the Sankhya philosophy, which is mentioned here as tattva-samhita
- Hiranyakasipu condemned his Vaisnava son Prahlada for being durvinita-ungentle, uncivilized, or impudent. Srila Visvanatha Cakravarti Thakura, however, has derived a meaning from this word durvinita by the mercy of the goddess of learning, Sarasvati
- Hiranyakasipu, being a demon, would always consider Lord Visnu and His devotees to be his enemies. Therefore the word para-paksa ("on the side of the enemy") is used here - in SB 7.5.6
- His (Krsna's) words of the Bhagavad-gita or those of Srimad-Bhagavatam are identical with the Lord. They are sound incarnations of the Lord, & one can fully utilize them to be entitled to attain the stage of Sri Bhismadeva, who was one of the eight Vasus
- How is one to receive? One should receive the transcendental message by aural reception. The word karna-randhraih means "through the holes of the ears." The favor of the spiritual master is not received through any other part of the body but the ears
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- If someone questions how Lord Balarama could kill Romaharsana Suta simply by striking him with a blade of kusa grass, the answer is given in Srimad-Bhagavatam by the use of the word prabhu ("master")
- If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?" In regard to the words svadhyaya-sruta-sampannah prakhyata janma-karmabhih, another question may be raised
- If things are to go on as they ought to, how can a head of state be indifferent to such activities (indifference to the activities of the material world)? In answer to this question, the word sreyah, auspicious, is used here - SB 4.20.14
- Imitation devotees, who wish to advertise themselves as elevated Vaisnavas and who therefore imitate the previous acaryas but do not follow them in principle, are condemned in the words of Srimad-Bhagavatam (SB 2.3.24) as stone-hearted
- In all of my (Prabhupada's) other books - Srimad Bhagavatam, Sri Isopanisad, etc. - the system is that I give the original verse, its English transliteration, word-for-word Sanskrit-English equivalents, translations and purports. BG 1972 Preface
- In all of these activities (opening slaughterhouses, breweries, etc.) householders are involved, and therefore it is advised with the use of the word api, that even though one is a householder, one should not engage himself in severe hardships
- In Bhagavad-gita (BG 4.6) Lord Krsna says, sambhavamy atma-mayaya: "I appear by My internal potency. "The word atma-maya refers to the Lord's personal potency, yogamaya
- In Bhagavad-gita (BG 9.13) the word mahatma describes the pure devotee of the Lord: mahatmanas tu mam partha daivim prakrtim asritah. A mahatma is always under the guidance of the internal energy of the Supreme Personality of Godhead
- In liberated stage, oneness with Supreme Lord means that one has no realization other than happiness. But the individual still exists, otherwise this word upalabdha, indicating individual realization of transcendental happiness, would not have been used
- In order to understand Vedanta philosophy, one must study Srimad-Bhagavatam, which begins with the words om namo bhagavate vasudevaya
- In regard to the word mahat-krtena (SB 10.2.30), it is also significant that the process shown by great devotees is not only for them but also for others
- In some of the Bhagavatam readings, the word duhitṟh is used instead of duhatih. But in either case, the meaning is the same
- In Srimad-Bhagavatam (SB 10.29.15) it is stated: kamam krodham bhayam sneham aikyam sauhrdam eva ca, nityam harau vidadhato yanti tan-mayatam hi te. The word kama means lusty desire, bhaya means fear, and krodha means anger
- In Srimad-Bhagavatam (SB 3.25.38) the Lord says: The word mat-para is only used to refer to persons who are satisfied with the idea of becoming My adherents alone
- In the material world, desire is a product of rajo-guna and tamo-guna, but desire in the spiritual world gives rise to a variety of everlasting transcendental service. Thus the word svakarthanam (in SB 10.13.50) refers to eagerness to serve Krsna
- In the present verse, stress is given to focusing love upon the Supreme Personality of Godhead. The word kuryat is significant here. This means "one must have it." It is just to stress that we must have more and more attachment to the principle of love
- In the words of the Bhagavatam, svarupena vyavasthitih: this (Krsna consciousness) is the "real life of the living entity." BG 1972 purports
- In this invocation from Srimad-Bhagavatam, the word 'param' indicates Lord Krsna, the Supreme Personality of Godhead, and the word 'satyam' indicates His personal characteristics
- In this verse (SB 10.3.43) the Lord confirms, "I am the same Supreme Personality of Godhead, but I appear in full opulence as Sri Krsna." This is the purport of the words tenaiva vapusa
- In this verse (SB 10.9.20), we find na lebhire, na lebhire, na lebhire. Yet mother Yasoda is in the supermost exalted position, and thus Krsna has become completely subordinate to her
- In this verse (SB 5.5.1) Lord Rsabhadeva tells His sons about the importance of human life. The word deha-bhak refers to anyone who accepts a material body, but the living entity who is awarded the human form must act differently from animals
- In this verse (SB 6.16.14) the word bala-hatya-hata-prabhah is to be particularly noted. The practice of killing children has existed in human society for a long time - since time immemorial - but in the days of yore it was very rarely performed
- In this verse from Srimad-Bhagavatam (SB 10.1.22) we find the words puraiva pumsavadhrto dhara jvarah. The word pumsa refers to Krsna, who was already aware of how the whole world was suffering because of the increase of demons
- Incidentally, by His causeless mercy, the Lord spoke with Satyavrata. The word satyavratanam is significant because it indicates that those on the level of Satyavrata can take knowledge from the Vedas delivered by the Supreme Personality of Godhead
- It is clear from the word catur-bhujam that Krsna first appeared with four hands, as Lord Visnu. No ordinary child in human society has ever been born with four hands. And when is a child born with fully grown hair
- It is clearly mentioned here (in SB 3.28.12) that one has to meditate upon the expansion of Visnu. The word kastham refers to Paramatma, the expansion of the expansion of Visnu. Bhagavatah refers to Lord Visnu, the Supreme Personality of Godhead
- It is clearly stated here (in SB 3.32.30) that this (perfect knowledge) is not possible to understand for one who has not developed devotional service in full faith. The words samahitatma and samadhi are synonymous
- It is mentioned that Brahma washed the feet of Krsna with his tears, and here (in SB 10.13.62) the word sujalaih indicates that his tears were purified
- It is understood from this verse (SB 3.29.43) that all planets in outer space are floating, and they all hold living entities. The word svasatam means "those who breathe," or the living entities. In order to accommodate them, there are innumerable planets
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- Kamsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva's words, he refrained from killing his sister. Vasudeva, being pleased with Kamsa, pacified him further and entered his own house - SB 10.1.55
- Kamsa has here (in SB 10.3.22) been described as asabhya, meaning "uncivilized" or "most heinous," because he killed the many children of his sister
- Krsna has the transcendental quality of bhrtya-vasyata, becoming subordinate to His bhrtya, or servant. Now, although everyone is bhrtya & although Krsna has the quality of becoming subordinate to His bhrtya, the position of mother Yasoda is the greatest
- Krsna is unlimited, and similarly, each word and letter of Srimad-Bhagavatam has unlimited meanings. One can understand these meanings through the association of devotees. Don't, then, say that Bhagavatam is simply a collection of answers to questions
- Kunti, however, is aware of birth and death, and she is anxious not to repeat this process. This is indicated by the words apunar bhava-darsanam (SB 1.8.25). If one always sees Krsna, one is in KC, for Krsna consciousness means always thinking of Krsna
- Kuntidevi says, krsnaya vasudevaya (SB 1.8.21). The word vasudeva is sometimes understood to mean "the all-pervading." The impersonalists have this conception of Vasudeva, and therefore Kuntidevi points out, - That Vasudeva, the all-pervading, is Krsna
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- Liberation is described in the Srimad-Bhagavatam. The exact Sanskrit word for liberation is mukti. So that is defined in the Srimad-Bhagavatam (2.10.6): muktir hitvanyatha rupam svarupena vyavasthitih
- Lord Brahma, being especially empowered, is infallible in doing whatever he wants. This is the meaning of the word amogha radhasa - in SB 7.3.22
- Lord Caitanya has given special stress to chanting of these holy names of the Lord as the basic principle of spiritual advancement. Another word used here is arjavena, meaning "without diplomacy." A devotee should not make plans out of self-interest
- Lord Siva is always in meditation and always perceives the Supersoul, as expressed here (in SB 4.3.21) by the words purusa-buddhi-saksinam
- Lord Siva wanted to see the Mohini-murti, which was captivating the entire world, and Lord Visnu was gravely thinking of how to captivate Lord Siva also. Therefore the word bhava-gambhiram is used here - in SB 8.12.14
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- Mad-bhakta-pujabhyadhika (SB 11.19.21). The Lord says, "Worshiping My devotees is better than worshiping Me directly
- Maharaja Prthu gives special stress to the word brahma-vadinah ("by the experts in the Vedic knowledge"). Brahma refers to the Vedas, which are also known as sabda-brahma, or transcendental sound
- Maharaja Rantideva's words were like amrta, or nectar, and therefore, aside from rendering bodily service to an aggrieved person, by his words alone the King could save the life of anyone who might hear him
- Mahattamanam abhidhana also means dictionary of great devotees, or a book full of the words of great devotees. A dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Srimad-Bhagavatam
- Manufacturing many ways of chanting will never be effective. However, chanting the song or the narration left by the previous acaryas extremely effective, and this process is very easy. Therefore here (SB 7.9.48) Prahlada uses the word anjah "easily"
- Mayavadis interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature
N
- Narada composes various poems to glorify Lord Ananta, and therefore the word samslokayam asa (praised by selected poetry) is used in this verse SB 5.25.8
- No one is equal to or greater than the Supreme Personality of Godhead, and therefore He is described here (in SB 10.1.20) by many words: jagannatha, deva-deva, vrsakapi and purusa
O
- O supremely chaste mother, I (Krsna), the same personality, have now appeared of you both (Devaki and Vasudeva) as your son for the third time. Take My words as the truth - SB 10.3.43
- Omkara is not meant to be impersonal, as the Mayavadi philosophers consider it to be. This is distinctly expressed here (in SB 8.3.2) by the word purusaya
- One who disobeys the orders of the spiritual master is also considered a pasandi. The word pasandi has been described in many places in Srimad-Bhagavatam, including 4.2.28, 30 and 32, 5.6.9, and 12.2.13 and 3.43
S
- Sarvabhauma Bhattacarya wanted to correct the word mukti-pade in Srimad-Bhagavatam, but Caitanya Mahaprabhu informed him that there is no need to correct any word in Srimad-Bhagavatam
- Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-rca means "expert in chanting mantras"
- Significant (in SB 10.5.1-2) are the words karayam asa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Maharaja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously
- Significant here (in SB 3.20.9) is the word avyakta-marga-vit, one who knows that which is beyond our perception
- Simply by expert cooking, hundreds and thousands of palatable dishes can be prepared from agricultural produce and milk products. This is indicated here (in sb 10.7.13-15) by the words annam maha-gunam
- Since everyone in this material world is searching for sense gratification, grhasthas are required to be trained as mahat, great mahatmas. Therefore Nanda Maharaja specifically used the word mahad-vicalanam - in SB 10.8.4
- Since He (God) is transcendental, His speech is also transcendental, as is His activity; everything in relation to Him is transcendental. The word amrta refers to one who does not meet with death
- Since Sati was the daughter of Daksa, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here (in SB 4.3.18) it is indicated by the word anavasthita that such a person cannot be trusted
- Sometimes the critics of SB find it difficult to find Radharani's holy name in that book, but the secret is disclosed here in the word aradhita, from which the name Radha has come. Of course, the name of Radharani is directly mentioned in other Puranas
- Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radharani’s holy name in that book, but the secret is disclosed here in (CC Madhya 8.100) the word aradhita, from which the name Radha has come
- Sri Sukadeva says that the word mahima means that the devotee attains the qualities of the Supreme Personality of Godhead. This is called sadharma, or the same quality
- Srila Nityananda Prabhu was praising Srila Advaita Acarya through friendly mock fighting. He was giving the Vaisnava conclusion in terms of the Bhagavatam’s conclusive words, vadanti tat tattva-vidah
- Srila Sukadeva Gosvami is described in this verse (of SB 10.1.14) as bhagavata-pradhanah (great saintly person and a great devotee of Krsna), whereas Maharaja Pariksit is described as visnu-ratam (great devotee of Krsna). Both words bear the same meaning
- Srila Visvanatha Cakravarti points out that the word mahima means returning to the spiritual world, back home, back to Vaikuntha
- Srila Visvanatha Cakravarti Thakura comments that the word ojasa means by dint of devotional service
- Srila Visvanatha Cakravarti Thakura explains in this regard (SB 8.19.32) that the very word harih means - one who takes away
- 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 has commented that the very word navartate indicates that this planet (Dhruvaloka) is eternal
- Srila Visvanatha Cakravarti Thakura has discussed the significance of the words nandas tu. The word tu, he says, is not used to fulfill the sentence, because without tu the sentence is complete
- Srila Visvanatha Cakravarti Thakura has explained these words (durvinita) in a very interesting way as they can be interpreted from the side of Sarasvati, the mother of learning
- Srila Visvanatha Cakravarti Thakura has very nicely explained the word bhayena (in SB 7.1.26), which means "by fear"
- Srila Visvanatha Cakravarti Thakura remarks that when Lord Siva was offering obeisances unto Lord Visnu, Lord Visnu arose and embraced him. Therefore the word srivatsankena is used here - in SB 8.12.41
- Srila Visvanatha Cakravarti Thakura says, drgbhya anandasrubhya ata evamrtamayah: Here (in SB 9.14.3) the word drgbhyah means 'from tears of jubilation.' Therefore the moon-god is called amrtamayah, 'full of soothing rays'
- Srimad-Bhagavatam begins with the words om namo bhagavate vasudevaya... satyam param dhimahi (SB 1.1.1). Vasudeva, Krsna, is the param satyam, the Supreme Truth
- Srimad-Bhagavatam or Bhagavad-gita, they are self-illuminating. Simply word to word if you try to understand, then you'll get enlightenment. Still, there are acaryas who can help you
- Srimad-Bhagavatam. Vyasadeva has given us. We should study very carefully, and we have tried to give each and every word's meaning and the translation and the purport, consulting all the big, big acaryas
- Such entities are called conditioned souls, for they are conditioned by the three modes of material nature. Therefore the words gunair vicitrah are used here - in SB 3.26.5
- Such preachers (devotees who preach Krsna consciousness, the teachings of Bhagavad-gita, everywhere) in Krsna consciousness are called paramahamsas. As indicated by the word vimukta-sanga, they have nothing to do with material conditions
T
- The Absolute Truth can be understood in three features - impersonal Brahman, localized Paramatma, & Bhagavan, the SP of Godhead. Here (SB 3.15.47) it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth
- The Bhagavatam (1.1.1) says, janmady asya yato 'nvayad itaratas carthesv abhijnah. The word abhijnah indicates that the source of everything is completely conscious
- The conclusion is that one should worship the Supreme Personality of Godhead for any benediction. The word kama-varsam is very significant, for it indicates that He satisfies the desires of anyone who approaches Him
- The culture of vidya is summarized in Srimad-Bhagavatam in the following words: "Therefore, with one-pointed attention one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees"
- The demigods offered their prayers to the Supreme Personality of Godhead because He had now appeared in the womb of His devotee Devaki to protect all the devotees harassed by Kamsa and his lieutenants. Thus the Lord acts as satyavrata
- The dissatisfaction which was being felt by Srila Vyasadeva is expressed herein (SB 1.4.31) in his own words. This was felt for the normal condition of the living being in the devotional service of the Lord
- The distance indicated by the word sadhikani is panca-vimsati-sahasradhikani, or 25,000 yojanas. That plus two and a half crores and twelve and a half laksa of yojanas is the distance the sun travels between each two cities - from Devadhani to Samyamani
- The effulgence of their (Nalakuvara's and Manigriva's) beauty illuminating all directions, with bowed heads they offered obeisances to Krsna, and with hands folded they spoke the following words - SB 10.10.28
- The exact word used in Srimad-Bhagavatam is pasu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide
- The gopis would say, "If You dance, my dear Krsna, then I shall give You half a sweetmeat." By saying these words or by clapping their hands, all the gopis encouraged Krsna in different ways - SB 10.11.7
- The import of the words mugdha iva is that although Krsna knows everything, here (in SB 10.11.42) He pretended that He did not understand why the demon (Vatsasura) had entered among the calves, and He informed Baladeva by a sign
- The import of Vedic knowledge, the original word pranava, has been explained in Srimad-Bhagavatam. The conclusion is that the Brahma-sutra is explained in Srimad-Bhagavatam
- The King began to recite verses about the rasa-lila from Srimad-Bhagavatam. He recited the chapter beginning with the words "jayati te 'dhikam"
- The Lord has multifarious potencies. Since mother Laksmi, the goddess of fortune, is the Lord's very precious potency, she is addressed here as maha-maye. The word maya means sakti
- The potency of Krishna Consciousness movement does not come from some outward showing, no, it is the transcendental sound vibration of Hare Krishna Mantra and the words of Bhagavad-Gita, Srimad-Bhagavatam, like that
- The predominating deities of even the greatest planets have been offered their exalted posts because of the very valuable pious activities they performed in previous births. This is indicated herein (SB 5.23.3) by the words karma-nirmita-gatayah
- The Sanskrit word maha is derived from the affix mahat. This affix is used when there is a great number or quantity, so maha-yoga indicates that there were many great yogis and devotees meditating on the form of Lord Visnu
- The specific words used in Srimad-Bhagavatam are yogamayam upasritah, which mean that this dancing with the gopis is on the platform of yogamaya, not mahamaya
- The Srimad-Bhagavatam has used the suitable word, dharma projhita. That means to kick out the so-called religious principles, economic development, sense gratification, and liberation. According to Bhagavata, these are all cheating processes
- The sun extends for 10,000 yojanas, and the moon extends for twice that, or 20,000 yojanas. The word dvadasa should be understood to mean twice as much as ten, or twenty
- The Supreme Lord is very beautiful. The word sasvat is significant. It is not that He appears beautiful to the devotees but is ultimately impersonal. Sasvat means "ever existing." That beauty is not temporary. It is ever existing - He is always youthful
- The Supreme Personality of Godhead in His Paramatma feature is always present within the hearts of all living entities and from Him come memory, knowledge and forgetfulness. This is indicated here (in SB 8.1.11) by the word suparnam, which means "friend"
- The Supreme Personality of Godhead, Sri Krsna, to fulfill the truthfulness of the words of the greatest devotee, Narada, slowly went to that spot where the twin arjuna trees were standing - SB 10.10.24
- The two words (of SB 10.6.8) antakam and anantam are contradictory. Because of not being intelligent, Putana thought that she could kill her antakam, the source of her annihilation; but because He (Krsna) is ananta, unlimited, no one can kill Him
- The Vaisnava-tosani says that these words (paurusam dhama) indicate the influence of the Supreme Lord's effulgence, and Visvanatha Cakravarti Thakura says that they signify the appearance of the Supreme Personality of Godhead
- The Vedic mantras are pronounced beginning with omkara to indicate immediately the Supreme Personality of Godhead. Srimad-Bhagavatam, for example, begins with the words om namo bhagavate vasudevaya
- The very word satya-krt is used (in SB 7.1.11) to establish that everything created by the Lord is factual, never false. The creation may be temporary, but it is not false
- The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-drk and prthag-bhavah. A separatist is one who sees his interest as separate from that of the Supreme Lord
- The word acyutamsam is specifically used here (in SB 10.2.18), signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as yogis do
- The word acyutamsam is used because the Supreme Personality of Godhead is Sad-aisvarya-purna, full in the opulences of wealth, strength, fame, knowledge, beauty and renunciation. The Supreme Godhead is never separated from His personal opulences
- The word adhipunyam indicates that there are certainly many other pious men throughout the world, but the people of Bharata-varsa are even more pious
- The word adhoksaja indicates the Personality of Godhead, who is beyond the expression of mind and words. However, the Supreme Personality of Godhead appears before the devotee in His original form of eternal bliss and knowledge
- The word adhoksajalambham refers to keeping the mind always engaged in the Absolute Truth, who is beyond the mind and material speculation. Sa vai manah krsna-padaravindayoh (SB 9.4.18). This is the result of Deity worship
- The word adrtah is significant because it indicates that Vidura had a natural inclination for hearing the transcendental message of the Supreme Personality of Godhead, and he was never fully satisfied though continuing to hear those topics
- The word advayam, meaning - one without a second, is also significant. Because Brahma was overcast by Krsna's maya, he was thinking himself the Supreme
- The word ahaituki means "without reason." A pure devotee does not render loving service to the Personality of Godhead for any cause or for any benefit, material or spiritual. This is the first symptom of unalloyed devotion
- The word aja means maya, or mystic power. Everything mysterious is in full existence in Visnu
- The word ajana-sankaya indicates that Lord Visnu never takes birth (ajana) and that He therefore appeared as Krsna, taking birth just like a human being - manusim tanum asritam
- The word ajohavit means "calling them again and again." "Krsna and Balarama," she (mother Yasoda) called - please come back. You are late for Your lunch. You have played sufficiently. Come back
- The word amba is significant. A father sometimes addresses his daughter in affection as "mother" and sometimes as "my darling."
- The word amrta is also an important reference to the moon, and the word ambuja means "lotus." The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing krsna-katha from the mouth of Sukadeva Gosvami
- The word amrtyum indicates that Diti wanted a son who would be equal in status to the demigods
- The word anucarāḥ is also significant, for it indicates that Lord Śiva's disciples were always ready to sacrifice anything for Lord Śiva. All of them could understand the desire of Śiva, who did not want Satī to go alone
- The word anuja, meaning "the younger sister," is significant. When Visnu, or Krsna, took birth from Devaki, He must have simultaneously taken birth from Yasoda also. Otherwise how could Yogamaya have been anuja, the Lord's younger sister
- The word anumimamsate means that he (Yamaraja) can decide in consultation with the Supersoul. Anu means - following
- The word aravindaksa (of SB 10.2.32) is significant. One who is not captivated by the lotus eyes or transcendental form of the Supreme Lord is in darkness, exactly like one who cannot see a lotus
- The word asamsrti is very important. Samsrti refers to continuing on the path of birth & death. Asamsrti, on the contrary, refers to nivrtti-marga, or the path of liberation, by which one's birth and death cease and one gradually progresses to Brahmaloka
- The word asteyam is also very important for a yogi. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief
- The word atma-jyotih is significant. The brahma-jyotir, which is greatly appreciated by jnanis, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord's body
- The word atma-medhasa is used to indicate that by his (Durvasa Muni's) personal experience he would understand how great a Vaisnava the King was. When Durvasa Muni was chased by the Sudarsana cakra, he wanted to take shelter of Lord Brahma and Lord Siva
- The word avicchinna, "without interruptions," is very important in this connection. No material condition can stop the flow of the devotional service of a pure devotee
- The word avivesa signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Sripada Sridhara Svami and Srila Visvanatha Cakravarti Thakura
- 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 bahir jata-viragaya means a person who has developed detachment from external and internal material propensities
- The word Bhagavan directly refers to the Supreme Personality of Godhead, who is full of six opulences: wealth, fame, strength, beauty, knowledge and renunciation. He is the Personality of Godhead in different spiritual skies
- The word bhutyai means "for increasing opulence," and the word sreyase refers to ultimately returning home, back to Godhead
- The word brahma-nirvana-sukham indicates that when one is in touch with the Absolute Truth, material sense gratification is completely nullified
- The word brhac-chravah is also significant. The word sravah means "fame." The living entity is famous from ancient times, for as stated in Bhagavad-gita (2.20), na jayate mriyate va
- The word brhad-vrata refers to one who has decided not to marry, or in other words, not to indulge in sex life throughout his entire life
- The word daivam indicates a demigod or one who accepts worship from a dependent
- The word daksayani means "the daughter of King Daksa." Sometimes, when there was relaxed conversation between husband and wife, Lord Siva used to call Sati: the daughter of King Daksa
- The word dhama is significant. Dhama refers to the place where the Supreme Personality of Godhead resides. In the beginning of Srimad-Bhagavatam (SB 1.1.1) it is said, dhamna svena sada nirasta-kuhakam satyam param dhimahi
- The word dharma here (in SB 7.5.51) does not refer to some religious faith. As clearly stated, dharmo hy asyopadestavyo rajnam yo grha-medhinam
- The word dhirah, meaning "those who are undisturbed under all circumstances," is very significant
- The word dhvasta-tamasah is very important, for without being free of ignorance one cannot control the creation of different types of living entities. As stated in Srimad-Bhagavatam - bodies are awarded under the supervision of superior powers
- The word diyatam means that knowledge of Krsna consciousness should be offered by the spiritual master
- The word drsy-adibhih is significant. According to Jiva Gosvami, drsi means jnana, philosophical research
- The word eva is added, indicating that one must execute activities in such a way. Unless one adds devotional service to all activities, he cannot achieve desired result, but when bhakti-yoga is prominent in every activity, then the ultimate goal is sure
- 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 gata-vyathāḥ, used in this connection, means "without fear." Satī did not care that she was going alone; therefore she was almost fearless
- The word gavah (SB 7.2.12) indicates that cows should be given protection
- The word grhnatah (in SB 10.8.13) indicates that Krsna is free to make His choice. In other words, He is the Supreme Personality of Godhead and may therefore do whatever He desires
- The word harsa means "jubilation," and soka means "lamentation''
- The word jada-dhiyah refers to intelligence like that of an animal. A person with such intelligence cannot understand the Supreme Personality of Godhead. Without being beaten, an animal cannot understand the purpose of a man
- The word jnana-ghanaya is especially used here (in SB 8.3.12) to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding
- The word kalah is significant. Although the child was born to kill Kamsa, Kamsa thought that this was the proper time to kill the child so that he himself would be saved
- The word kama-liptena (in SB 6.1.61) indicates that the sudra was decorated with turmeric smeared on his body
- The word kecit means "a few people but not all." Not everyone can become Krsna conscious
- The word koti means ten million, and a yojana is eight miles. The diameter of the universe is fifty koti yojanas - four billion miles
- The word krsna-rpita-pranah refers to a devotee who dedicates his life to serving Krsna, not to being saved from the path to hellish life
- The word krta-sirah-snanam appears here (in SB 3.23.31). According to the smrti-sastra's directions for daily duties, ladies are allowed to bathe daily up to the neck
- The word kuksi-gatah, meaning "within the womb of Devaki," has been discussed by Sri Jiva Gosvami in his Krama-sandarbha commentary
- The word kurvanti is used to mean "working for others." There is another word similar to this which is used when one's activities are done for one's own personal sense gratification
- The word kusalena is very important. One should live in the material world very expertly. The material world is known as the world of duality because one sometimes has to act impiously and sometimes has to act piously
- The word Madhava is significant. Ma, mother Laksmi, the mother of all opulences, is always with the Supreme Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all the opulences of the Lord are ready to help him
- The word maha-kalpe is described by Srila Madhvacarya as atita-brahma-kalpe. Brahma dies at the end of a life of many millions of years
- The word maha-purusa refers to advanced devotees and also to the Supreme Personality of Godhead
- The word mahatma to describe the qualifications of Daksa is used sarcastically
- The word mana (in SB 10.7.13) refers to false prestige or false pride. Those who were falsely proud, thinking that they were brahmanas because they were born in brahmana families, were never invited by Nanda Maharaja
- The word mangalah is significant. Mangala means one who is elevated in every respect in the opulences of religious performances, ruling power, cleanliness and all other good qualities
- The word manusya, meaning "human being," here (in SB 10.2.10) refers to one who does not know the actual goal of life
- The word maya is also used in connection with love. Out of maya, love, a father has affection for his child. Therefore the word mayinah (in SB 10.12.38) indicates that Krsna, out of love, appeared as the son of Nanda and assumed the form of a human child
- The word maya is used both in the sense of delusion and mercy. Herein (SB 1.8.44) the word maya is used in the sense of the Lord's mercy upon Kuntidevi
- The word maya is used in the sense of illusion
- The word mayamayam, describing the Lord's form, should not be taken to mean illusion. Rather, the Lord's form is factual, and seeing this form is the result of perfect knowledge
- The word moha used here (in SB 3.25.24) means the false understanding that one is rich or poor
- The word moksanam means "liberation." For the associates of Krsna and for Krsna Himself, there is no question about liberation; they are already liberated, being in the spiritual world
- The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here (in SB 3.28.20) as a devotee or yogi
- The word nigama refers to the Vedas, but here (in SB 6.5.30) nigama refers to the instructions contained in the Vedas
- The word niyatena is very significant in this connection, for it indicates that one should execute the meditation practice as stated above - in SB 4.8.51
- The word pakhanda used in this verse (SB 4.19.11) is sometimes pronounced pasanda. Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful
- The word pala-paitrkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden
- The word param is used in the beginning of Srimad-Bhagavatam, in the phrase param satyam, to refer to the summum bonum, or the Supreme Personality of Godhead
- The word param means "the supreme cause," and aparam means "the effect." The supreme cause is the Supreme Personality of Godhead, and the effect is material nature
- The word parama-kalyana is significant because Krsna, in any of His incarnations, appears in order to protect the sadhus (paritranaya sadhunam) - BG 4.8
- The word paramesthinam is sometimes used in connection with Brahma. Paramesthi means "the supreme person." As Brahma is the supreme person within this universe, Krsna is the Supreme Personality in the spiritual world
- The word paryupasate is significant because it indicates that some devotees wanted to stay near Kamsa in order to see all these pastimes of the Lord
- The word pasu-ghnat is important in this connection (of SB 10.1.4). pasu-ghna means "butcher." Persons fond of performing ritualistic ceremonies for elevation to the higher planetary systems must offer sacrifices (yajnas) by killing animals
- The word prabhava jnah is significant (in SB 9.16.6). Parasurama knew the prowess of his father, and therefore he agreed to carry out his father's order
- The word praja-sarga (in SB 4.29.81) is very important. When the saintly King Pracinabarhi was induced by the great sage Narada to leave home and take to the devotional service of the Lord, his sons had not yet returned from their austerities in the water
- The word prakrti means material nature, and purusa may also refer to the Supreme Personality of Godhead
- The word prapannam is also very significant, for unless one fully surrenders to the Supreme Lord one cannot be saved from being crushed
- The word pratyuditah is very significant (in SB 6.2.21). The servants of Yamaraja are so powerful that they can never be hindered anywhere, but this time they were baffled and disappointed in their attempt to take away a man they considered sinful
- The word pravayasah (in SB 6.1.24) indicates Ajamila's sinfulness because although he was eighty-eight years old, he had a very young child
- The word prayascittani is plural in number to indicate both karma-kanda and jnana-kanda
- The word projjhita (from CC Adi 1.91) is significant. Pra- means - complete, and ujjhita indicates rejection
- The word puranjana means one who enjoys in a body
- The word rajarsi refers to a king who behaves like a rsi, or sage. Such a king is also called naradeva because he is considered a representative of the Supreme Lord
- The word rantidevanuvartinah indicates that Rantideva's officers, friends, relatives and subjects all became first-class Vaisnavas by his association. In other words, Rantideva is confirmed herein (SB 9.21.18) to be a first-class devotee
- The word rasa means "taste." Actually all rasas are tastes within the earth, and as soon as seeds are sown in the ground, various trees sprout up to satisfy our different tastes
- The word rasayam is sometimes interpreted to mean Rasatala, the lowest planetary system, but that is not applicable in this connection, according to Visvanatha Cakravarti Thakura
- The word samsara refers to attachment for one's body, home, husband or wife, and children
- The word santa means completely peaceful. Unless all one's desires are fulfilled, one cannot be peaceful
- The word santaya indicates that Lord Vasudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jnanis realize Vasudeva when they are fully mature in knowledge - vasudevah sarvam iti sa mahatma sudurlabhah
- The word sara-bhrtam means paramahamsas. The hamsa, or swan, accepts milk from a mixture of milk and water and rejects the water
- The word sarva-bhutesu is to be understood as follows. There are four different divisions of species-living entities which sprout from the earth, living entities born of fermentation or germination
- The word sarva-loka-namaskrtam means that He (God) is worshipable by everyone on every planet
- The word sarva-pratyaya-hetave is explained by Srila Visvanatha Cakravarti Thakura, who says that a result gives one a glimpse of its cause
- The word siddha-sattama refers to a liberated, pure devotee
- The word sucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Krsna, or Visnu, constantly
- The word sudarsana means "auspicious vision." From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead - sa aiksata, sa asrjata
- The word surya-dvarena means "by the illuminated path," or through the sun planet. The illuminated path is devotional service. It is advised in the Vedas not to pass through the darkness, but to pass through the sun planet
- The word susrusabhirataya indicates a person who faithfully engages in serving the spiritual master
- The word svaminam is significant. Svami means "caretaker" or "master." Devayani was cared for by Sukracarya before her marriage, and after her marriage she was cared for by Yayati
- The word svapna means "dreams," maya means "illusion," and manoratha means - mental creations
- The word svarat is very significant here (in SB 3.32.29). Svarat means "independent." The Supreme Lord is independent, and the individual soul is also independent
- The word sveccha is used here (in SB 4.8.57) to indicate that He appears out of His supreme will
- The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Srila Narada Muni
- The word udyana refers to places where trees are especially grown to produce fruits and flowers, which are most important for human civilization
- The word urdhvam ("upward") is significant here, for the ladies speaking were from the higher planetary systems, which include the moon, sun and Venus, up to Brahmaloka, or the highest planet
- The word used here (in SB 4.8.51) is eka-bhutena, which means with great attention and concentration. If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down
- The word used here (SB 3.4.27) for Krsna is visva-murti
- The word vahase is also significant because it indicates that the ominous vibration condemned Kamsa for acting just like a beast of burden by carrying his enemy's mother
- The word vidhina means, "according to religious principles." The association of men and women according to religious principles is allowed in the Vedic culture
- The word vidhuta, meaning "cleansed," is very significant. Everyone in this material world is contaminated (karanam guna-sango 'sya). Because we are in a material condition, we are contaminated either by sattva-guna, by rajo-guna or by tamo-guna
- The word vidyotamanam indicates that the brahmacari feature showed in his (Kardama's) body. That is the certificate that one has undergone great austerity in yoga. A drunkard or smoker or sex-monger can never be eligible to practice yoga
- The word vimuktidat is also significant. There are different types of liberation, such as sayujya, salokya, sarupya, sarsti and samipya (CC Madhya 6.266), but vimukti means - special mukti
- The word vipra mentioned herein (SB 1.12.29) is significant. There is a little difference between the vipras and the brahmanas
- The words (of CC Adi 1.53) pascad aham indicate that the Lord exists after the dissolution of the cosmic manifestation. When the material world is dissolved, the Lord still exists personally in the Vaikunthas
- The words abhivyanag jagad idam refer to he who creates this cosmic manifestation
- The words arabdhan eva mean "as if achieved by past deeds," but in the case of Prthu Maharaja there was no question of reaction to past deeds, and thus the word eva is used here (SB 4.21.11) to indicate comparison to ordinary persons
- The words asv atusyata indicate that Lord Siva was satisfied very soon. Therefore another name for Lord Siva is Asutosa
- The words bhadra karana are significant in this verse (CC Madhya 20.70). Due to his long hair, mustache and beard, Sanatana Gosvami looked like a daravesa, or hippie
- The words bhagavan api visvatma viditva kamsajam bhayam are commented upon by Srila Sanatana Gosvami. Bhagavan svayam is Krsna - krsnas tu bhagavan svayam - SB 1.3.28
- The words bhakti-yogena caiva hi mean that whatever is to be performed whether yoga or sacrifice or fruitive activity or study of Vedic literature or philosophical research or acceptance of the renounced order of life, is to be executed in bhakti-yoga
- The words bhartur vrata-dharma-nisthaya indicate that a woman's duty, or religious principle, is to serve her husband in all conditions
- The words bhramyan samsara-vartmasu (in SB 4.25.6) are significant
- The words bhusa-vasah paricchadan also appear here (in SB 3.22.23) Bhusa means "ornaments," vasah means "clothing," and paricchadan means "various household articles"
- The words brahma-nirvana refer to connecting with the Absolute Truth, who is realized in three features: brahmeti paramatmeti bhagavan iti sabdyate - SB 1.2.11
- The words brhate namas te have been explained by Srila Visvanatha Cakravarti Thakura: brhate sri-krsnaya. The Supreme Personality of Godhead is Krsna
- The words buddhim ekanta-samsthitam indicate that as an effect of Prahlada Maharaja's preaching, the students who listened to him became fixed in the conclusion that Krsna consciousness is the only object of human life
- The words caiva hi, according to Sanskrit grammar, indicate that one must perform all these activities mixed with devotional service, otherwise such activities will not produce any fruit
- The words ekanta-bhutani, which are used here (SB 6.18.30), indicate that to avoid sexual desires one should avoid the company of women as far as possible
- The words grhamedhisu karmasu mean "in household duties." Another word is also used: sarvatmananurupam. The purport is that a wife should not only be equal to her husband in age, character and qualities, but must be helpful to him in his household duties
- The words itihasam ("history") and puratanam ("old") indicate that although a living entity lives within the material body, the history of the living entity within the material body is very old
- The words itihasam puratanam (in SB 7.2.27) mean - an old history
- The words kascid aja-svami expressly indicate herein (SB 9.19.10) that Sukracarya was no better than Yayati, for both of them were interested in family affairs generated by sukra, or semen
- The words ko vicaste gatim atmano yatha indicate that when one is puffed up by the false prestige of possessing material opulence, he certainly neglects the goal of self-realization. This is the position of the modern world
- The words lingad vinirgame, which are used here (in SB 3.27.28-29), mean "after being freed from the two kinds of material bodies, subtle and gross
- The words mathura bhagavan yatra nityam sannihito harih are particularly important. A devotee should fully utilize this instruction to the best of his ability
- The words mudha vartisyase katham reveal that Sukracarya was a brahmana of the priestly class. Such priestly brahmanas are mostly interested in receiving remuneration from their disciples
- The words namabhir vaci are very important
- The words nirmanthanaj jatah indicate that by the rubbing of the aranis a son was born
- The words nrlokam ramayam asa murtya sarvanga-ramyaya (in SB 9.24.63-64) are significant. Krsna is the original form. Bhagavan, the Supreme Personality of Godhead, is therefore described here by the word murtya. The word murti means - form
- The words parah puman amsena signify that Krsna is the original Supreme Personality of Godhead. This is the verdict of the sastra - krsnas tu bhagavan svayam - SB 1.3.28
- The words parasya para-cintakah mean - always thinking of the Supreme Personality of Godhead - or being always Krsna conscious. When we speak of Krsna, this refers to the complete category of visnu-tattva
- The words parasya para-cintakah mean those who are fully Krsna conscious
- The words prasanna-nipunena tapasa indicate that the King (Maharaja Nabhi) accepted all kinds of austerity very expertly and jubilantly. He did not at all mind leaving his comfortable life at home, although he was the emperor
- The words purusam visvato-mukham mean the Supreme Personality of Godhead, who is all-perfect. All living entities other than the Supreme Personality of Godhead are very small, although they may be big by our calculation
- The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriya-yogena
- The words snigdha ("very peaceful") and su-snigdha ("affectionate") are used in verses fourteen and fifteen (CC Madhya 17.14-15) respectively, and they are also found in Srimad-Bhagavatam (1.1.8): bruyuh snigdhasya sisyasya guravo guhyam apy uta
- The words srotranjalir upasprsya (in SB 9.24.62) indicate that simply by hearing the transcendental activities of the Lord the devotees become so pure that they are immediately immune to the contamination of materialistic fruitive activities
- The words taravo bhuri-varsmanah indicate very luxuriantly grown, big-bodied trees. The purpose of these trees was to produce honey and varieties of fruit. In other words, the forest also has its purpose in supplying honey, fruits and flowers
- The words tistha tistha are used by a ksatriya when he challenges his enemy. When fighting, a ksatriya cannot flee from the battlefield
- The words tvaritam jagmuh indicate how happy the village women were to understand that mother Yasoda had given birth to a wonderful child known as Krsna
- The words used here (in SB 3.32.26), paramatmesvarah puman, are all transcendental, and they refer to Supersoul. Supersoul is also described as purusa
- The words used in this connection in Srimad-Bhagavatam are bhagavan api
- The words used in this regard (in SB 6.16.25) are sakala-satvata-parivrdha. The word satvata means "devotees," and sakala means "all together."
- The words yair asritas tirtha-padas caranah are significant here (in SB 3.23.42). The Supreme Personality of Godhead is known as tirtha-pada
- The words yasmin yato yarhi yena ca yasya yasmat indicate that all activities, whatever they may be, are but different features of the Supreme Personality of Godhead. All of them are created by the living entity and fulfilled by the mercy of the Lord
- There are fourteen Manus in one day of Brahma, 420 in one month, all the Manus are directors of human society, ultimately Krsna is the supreme director of human society. In another sense, the word manave indicates the perfection of all kinds of mantras
- There have been many attempts by the demons to hurt or kill the Supreme Personality of Godhead, but He cannot be injured by any material means because He is always in transcendence. Therefore the words pare brahmani are used here - in SB 7.5.41
- There is never any deterioration of the Supreme Lord's original transcendental quality. Therefore the word sattvaya is used here (SB 5.18.25), meaning pure goodness on the transcendental platform
- There is no literature throughout the universe like Srimad-Bhagavatam. There is no comparison. There is no competition. Every word is for the good of the human society
- There was no need to continue their (Devaki's and Vasudeva's) ill feeling toward Kamsa. Thus they accepted Kamsa's words
- These verses of Srimad-Bhagavatam, they are Vedic mantras. They're not ordinary wording, set of wording. It is not. Veda-mantra; samhita. So every one of you must try to chant. This is required
- These words of Prahlada Maharaja (in SB 7.7.17) are very important in regard to knowledge descending by the disciplic succession
- This (that without the protection of Gaura-Nitai one cannot get out of the dark well of ignorance in material existence) is indicated here (in SB 7.15.46) by the word nocet, which means that one will always remain in the dark well of material existence
- This (the material energy) has all been properly analyzed in sankhya-yoga by the great acaryas, especially by the Supreme Personality of Godhead, Krsna, in His incarnation as Devahuti-putra Kapila. This is indicated here (SB 7.7.22) by the word acaryaih
- This (the only salvation or relief from the cycle of birth and death in the evolutionary process is full surrender) is indicated by the word namah, I (Gajendra) offer my respectful obeisances unto You - the Supreme Personality of Godhead
- This same (Omkara) meaning is explained in Srimad-Bhagavatam in the four slokas known as the catuh-sloki, which begin with the words aham evasam evagre
- This verse (CC Madhya 20.359), quoted from Srimad-Bhagavatam (SB 1.1.1), links the Srimad-Bhagavatam with the Vedanta-sutra with the words janmady asya yatah
- Those who are attached to the SP of Godhead in love always see the Lord's lotus eyes and lotus feet, whereas others cannot see the Lord's beauty and are therefore classified as anadrta-yusmad-anghrayah, or neglectful of the Lord's personal form
- To support the word adbhutam, meaning "wonderful," the decorations and opulences of the newborn child are fully described - herein SB 10.3.9-10
V
- Vasudeva agreed and took his child back home, but because Kamsa had no character and no self-control, Vasudeva knew that he could not rely on Kamsa's word - SB 10.1.61
- Vijnana means transcendental knowledge of the Supreme Personality; vijnana is also experienced knowledge
- Viraraghava Acarya has indicated that this word mahatma means "steady in heart." That is to say that Daksa was so stronghearted that even when his beloved daughter was prepared to lay down her life, he was steady and unshaken
W
- Wanting to pacify Kamsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Krsna, spoke to him in the following words - SB 10.1.36
- We can actually understand Krsna, who is eternal, full of bliss and knowledge, simply by studying His words in Bhagavad-gita and Srimad-Bhagavatam. BG 1972 purports
- We find the words utpadya tesu purusah (in SB 9.24.66). Therefore it is to be concluded that the Absolute Truth is purusa, a person
- We should always remember that these wordings of Srimad-Bhagavatam, they are not ordinary sounds. They are transcendental sounds, just like Hare Krsna
- When a ksatriya out of cowardice flees from the battlefield, showing his back to his enemy, he is challenged with the words tistha tistha
- When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, "special mukti." Therefore the word na is mentioned
- When one becomes a devotee of Indra, he is certainly a friend to the demigods. Thus the words indra-hadeva-bandhavah are equivocal, for they say, "Your son will kill Indra, but he will be very friendly to the demigods"
- When the Lord replied to the sage Kardama, the word vacasamrtena is specifically mentioned, since He spoke from the transcendental world. He replied in transcendental words, and when He spoke His eyebrows moved with great affection
- "Why have you changed the original verse?" the Lord asked Bhattacarya. "The word is mukti, and you have changed it to bhakti"
- With these words (SB 8.16.20), Kasyapa Muni tried to pacify his wife. Aditi made her appeal to her material husband. Of course, that is nice, but actually a material relative cannot do anything good for anyone
- Without a personal form there can be no question of a smiling face, which is clearly indicated here (in SB 8.5.45) by the words sasmitam te mukhambujam
- Word kama-mudha, meaning one who has lost his sense or is infatuated by lust of attraction for sense gratification, is used. Kama-mudhas are bereft of Krsna consciousness and devotional service and are infatuated by a strong desire for sense gratification
Y
- Yasodam presayam asa. These very words show that since Krsna and Balarama did not care to return in response to the order of Rohini, Rohini thought that if Yasoda called They would have to return, for Yasoda was more affectionate to Krsna and Balarama
- You remain in your position. It doesn't matter what you are. - Kindly give aural reception to the words, authoritative words, of Bhagavad-gita, Srimad-Bhagavatam, like that