Vaniquotes - User contributions [en]

Akhilatma-bhutah means

2014-05-25T11:35:35Z

Jahnu: moved Akhilatma-bhutah means... to Akhilatma-bhutah means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB111LondonAugust71971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="2" link="Lecture on SB 1.1.1 -- London, August 7, 1971" link_text="Lecture on SB 1.1.1 -- London, August 7, 1971">
<div class="heading">Akhilātma-bhūtaḥ means throughout the whole creation.
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<span class="link">[[Vanisource:Lecture on SB 1.1.1 -- London, August 7, 1971|Lecture on SB 1.1.1 -- London, August 7, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Brahma-saṁhitā it is stated that goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Kṛṣṇa lives at His home, Goloka Vṛndāvana. Just like Kṛṣṇa is in Goloka Vṛndāvana. So still, He emanates, He expands Himself. Akhilātma-bhūtaḥ. Akhilātma-bhūtaḥ means throughout the whole creation. He has creation; that is also innumerable. We are seeing this creation, this universe. There are innumerable planets. But... Akhilātma-bhūtaḥ (Bs. 5.37), in everywhere Kṛṣṇa is there. Still, He is existing in His own abode. We cannot imagine because we have no such experience. Just like we are sitting in this room. We are not sitting in the other room. Try to understand the distinction between Kṛṣṇa and ourselves. But Kṛṣṇa is here and He's not only in the other room, other building, other city, other universe—everywhere. That is Kṛṣṇa.</p>
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Akhila means

2014-05-25T11:35:27Z

Jahnu: moved Akhila means... to Akhila means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2413_0" class="quote" parent="SB_Canto_2" book="SB" index="109" link="SB 2.4.13" link_text="SB 2.4.13">
<div class="heading">Akhila means complete, or that which is not khila, inferior.
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<span class="link">[[Vanisource:SB 2.4.13|SB 2.4.13, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations.</p>
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<div class="purport text"><p>Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gītā, there are two kinds of nature (prakṛti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparā, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mūrti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhā (Bs. 5.40)). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rāvaṇa, Hiraṇyakaśipu and Kaṁsa, and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons He is ever kind to everyone because He is the complete existence for all individual existence.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB123LondonAugust241971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="21" link="Lecture on SB 1.2.3 -- London, August 24, 1971" link_text="Lecture on SB 1.2.3 -- London, August 24, 1971">
<div class="heading">Akhila means "entire."
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.3 -- London, August 24, 1971|Lecture on SB 1.2.3 -- London, August 24, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, yaḥ svānubhāvam akhila-śruti-sāram ekam. Akhila means "entire."</p>
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<div id="LectureonSB123RomeMay271974_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="22" link="Lecture on SB 1.2.3 -- Rome, May 27, 1974" link_text="Lecture on SB 1.2.3 -- Rome, May 27, 1974">
<div class="heading">Akhila means "all, universal."
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<span class="link">[[Vanisource:Lecture on SB 1.2.3 -- Rome, May 27, 1974|Lecture on SB 1.2.3 -- Rome, May 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Śukadeva Gosvāmī learned from his father, Vyāsadeva, mahā-bhāgavata, and he realized it, svānubhāvam. What is this book? Akhila-śruti-sāram ekam. Akhila means "all, universal." There are many scriptures, many religious scriptures, especially the Vedas. Śruti means Veda. Śruti is learned by hearing, not by reading. You can understand Vedic principle even though you are illiterate, provided you hear them, aural reception. God has given you the ear. And if you try to hear submissively, to receive something, then it will be fruitful. Submissive. Śruti-gatāṁ tanu-vāṅ-mano..., jñāne prayāsam. This is the Brahmā's realization when he met Kṛṣṇa.</p>
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<div id="LectureonSB1513NewVrindabanJune131969_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="138" link="Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969" link_text="Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969">
<div class="heading">Akhila means complete, wholesale.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969|Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So it is said: akhila-bandha-muktaye. Samādhinā, akhilasya bandhasya muktaye, akhilasya bandhasya. We are in conditional stage, perpetually bound up by the laws of material nature. This is our status. And Nārada is giving instruction to Vyāsadeva that "Present literature so that they can become liberated. Don't give them more and more opportunity to continue this conditional life." Akhila-bandha. Akhila. Akhila means complete, wholesale. And who can give this contribution? That is also stated, that atho mahā-bhāga bhavān amogha-dṛk. Whose vision is clear.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20156163NewYorkDecember111966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="83" link="Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966" link_text="Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966">
<div class="heading">Akhila means all.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966|Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, in Śrīmad-Bhāgavatam some advanced devotee is indicating Kṛṣṇa, kṛṣṇam enam avehi: "This Kṛṣṇa..." When Kṛṣṇa was present in person, many persons studied Him in a different way, but one of them, who is pure devotee, he is describing about Kṛṣṇa that enam, "This Kṛṣṇa, this Kṛṣṇa," kṛṣṇam enam avehi, "you should try to understand." What is that? Tvam ātmānam akhilātmanām. Ātmānam akhilātmanām. Ātmā means the self, or soul. So we individual souls, we are part and parcel, fragmental part and parcel of the Supreme. Therefore Kṛṣṇa is to be understood as the source of all individual selves. Akhilātmā. Akhila means all. Then jagad-dhitāya: "Now, He has come, He has descended out of His causeless mercy," jagad-dhitāya, "for the benefit of this world, this planet." Dehīva ābhāti. Just like He appears ordinary person. Ābhāti māyayā. Māyā. This māyā is not illusion. This māyā means by His internal potency. By His internal potency, He can appear just like us, but He's not like us. He's the Supreme Personality of Godhead.</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureSeattleOctober41968_0" class="quote" parent="General_Lectures" book="Lec" index="21" link="Lecture -- Seattle, October 4, 1968" link_text="Lecture -- Seattle, October 4, 1968">
<div class="heading">Akhila means universal; rasa means mellow, humor; and the ocean.
</div>
<span class="link">[[Vanisource:Lecture -- Seattle, October 4, 1968|Lecture -- Seattle, October 4, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa can be accommodated with all the humors; therefore His name is Akhila-rasāmṛta-sindhu. Akhila-rasāmṛta-sindhu. Akhila means universal; rasa means mellow, humor; and the ocean. Just like if you try to find out water and if you go before the Pacific Ocean, oh, unlimited water. There is no comparison how much water is there. (chuckling) Similarly, if you want something and if you approach Kṛṣṇa, you'll find unlimited supply, unlimited supply, just like ocean. Therefore it is said in the Bhagavad-gītā, yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If anyone can approach or gain that Supreme Absolute, then he will be satisfied and he will say, "Oh, I have no more hankering. I have got everything complete, in full satisfaction." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthite. And if one is situated in that transcendental position, then what happens? Guruṇāpi duḥkhena na vicālyate (Bg. 6.20-23). If there is very severe test of distress, he's not, I mean to say, faltering.</p>
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Akasa-puspa means

2014-05-25T11:34:08Z

Jahnu: moved Akasa-puspa means... to Akasa-puspa means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG23LondonAugust41973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="36" link="Lecture on BG 2.3 -- London, August 4, 1973" link_text="Lecture on BG 2.3 -- London, August 4, 1973">
<div class="heading">Ākāśa-puṣpa means something imaginary something imaginary. A flower in the sky. A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary.
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<span class="link">[[Vanisource:Lecture on BG 2.3 -- London, August 4, 1973|Lecture on BG 2.3 -- London, August 4, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So heaven is described in the Vedic literature as tri-daśa-pūr. Tri-daśa-pūr. Tri-daśa-pūr means there are 33,000,000's of demigods, and they have got their separate planets. This is called tri-daśa-pūr. Tri means three, and daśa means ten. So thirty-three or thirty. Anyway, tri-daśa-pūr ākāśa-puṣpāyate. Ākāśa-puṣpa means something imaginary something imaginary. A flower in the sky. A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary. So for a devotee, this heavenly promotion to the heavenly planet is just like a flower in the sky. Tri-daśa-pūr ākāśa-puṣpāyate. Kaivalyaṁ narakāyate. Jñānī and karmī. And durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁstrāyate. Then yogi. Yogis are trying. Yogi means yoga indriya-samyama, controlling the senses. That is yogic practice. Our senses are very strong. Just like we also, Vaiṣṇavas, we first of all try to control the tongue. So yogis also, they try to control the senses, not only tongue, but all other, ten kinds of senses, by that yogis mystic process. So why they are trying to control? Because the senses are just like serpents. A serpent... Just like they touch anywhere, immediately something up to death. Injury there must be up to death. This is exemplified: just our sex impulse. As soon as there is illicit sex, there is so many difficulties. Of course, nowadays it has all become very easy. Formerly it was very difficult, especially in India. Therefore a young girl was always protected, because if she mixes with the boys, somehow or other, as soon as there is sex, she becomes pregnant. And it will be no more possible to get her married. No. Touched by the serpent. This is... Vedic civilization is very strict. Because the whole aim was how to go back to home, back to Godhead, not sense gratification, eat, drink, be merry, enjoy. That is not the aim of human life.</p>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaNovember31972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="31" link="The Nectar of Devotion -- Vrndavana, November 3, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 3, 1972">
<div class="heading">Ākāśa-puṣpa means a flower does not grow in the sky; it is something imaginary, phantasmagoria.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 3, 1972|The Nectar of Devotion -- Vrndavana, November 3, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Prabodhananda Sarasvatī says, kaivalyaṁ narakāyate. This conception of liberation, that "I have become one with the Supreme," it is, to a devotee, just like hell. Kaivalyaṁ narakāyate. They do not give very much value to such conception, to become one with the Supreme. Or liberation, mukti. And the, this is mokṣa-kāmi, those who are aspiring after... Nirbheda-brahmānu-sandhana, without any difference with the Supreme Brahman. That is called mukti, liberation. And tridaśa-pūr ākāśa-puṣpāyate. And the karmīs, they're aspiring after heavenly planets, tri-daśa-pūr. Tri-daśa means thirty. So there are more than thirty millions of demigods in different planetary systems. They are called heavenly planets. So they are ākāśa-puṣpa. Ākāśa-puṣpa means a flower does not grow in the sky; it is something imaginary, phantasmagoria. Tri-daśa-pūr ākāśa-puṣpāyate. So karmīs are interested in the ākāśa-puṣpa, heavenly planet. And the jñānīs are interested in mukti. Karmī, jñānī... And yogis are interested how to control the senses.</p>
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Akasa-puspayate means

2014-05-25T11:33:32Z

Jahnu: moved Akasa-puspayate means... to Akasa-puspayate means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB5525VrndavanaNovember121976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="556" link="Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976" link_text="Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976">
<div class="heading">Ākāśa-puṣpāyate means it has no value.
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<span class="link">[[Vanisource:Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976|Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: "I am fully opulent, almighty, and superior to Lord Brahmā and Indra, the king of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, brāhmaṇas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else?"</p>
<p>Prabhupāda:</p>
:matto 'py anantāt parataḥ parasmāt
:svargāpavargādhipater na kiñcit
:yeṣāṁ kim u syād itareṇa teṣām
:akiñcanānāṁ mayi bhakti-bhājām
:([[Vanisource:SB 5.5.25|SB 5.5.25]])
<p>So devotional life, bhakti-yoga, is so exalted that they do not care for heavenly planet, apavarga, mukti, liberation. They do not care. Insignificant. That śloka of Prabodhānanda Sarasvatī, he realized this, that kaivalyaṁ narakāyate. The liberation of becoming one with the Supreme is called kaivalyam, kevalādvaitam, oneness. So for a devotee it is as good as the hell. Kaivalyaṁ narakāyate. And then? What about heavenly planets, Svargaloka, Janaloka, Maharloka, Tapoloka? Ākāśa-puṣpāyate. Tri-daśa-pūr ākāśa-puṣpāya. In Bengal there is one word, ghorabdin (?), means "no value." Just like horse. Horse never give any egg, but it is said, "It is as good as the egg of horse." That means "There is no such thing, insignificant." So ākāśa-puṣpāyate. Ākāśa-puṣpāyate means it has no value. Simply imagination. Actually that is the fact. Suppose if you go to Svargaloka, become Indra. So that is not permanent by pious activities you can become Brahmā, Indra, and so many demigods. You can hold that post. But ā-brahma-bhuvanāl lokān punar āvartino arjuna. Even if you go to the Brahmaloka, what is the benefit? Again you have to come back. Kṣīṇe puṇye punar martya-lokaṁ viśanti. Similarly, even you go to the Brahman effulgence, brahma-jyotir, āruhya kṛcchreṇa paraṁ padam ([[Vanisource:SB 10.2.32|SB 10.2.32]]). That is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ. Again you fall down.</p>
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Akasa means

2014-05-25T11:31:48Z

Jahnu: moved Akasa means... to Akasa means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG213NewYorkMarch111966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="58" link="Lecture on BG 2.13 -- New York, March 11, 1966" link_text="Lecture on BG 2.13 -- New York, March 11, 1966">
<div class="heading">Now, ākāśa means ether.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.13 -- New York, March 11, 1966|Lecture on BG 2.13 -- New York, March 11, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, here some philosophical question may be raised. There are two classes of philosophers, that after liberation, after getting out of this body, the soul amalgamates with the Supreme Soul. That question we have already discussed. Still, there is no harm in discussing it again because any, I mean to say, substantial knowledge, if it is discussed one after another, twice, thrice, it is better. Now, Kṛṣṇa points out that every soul is individual soul, every soul. And that is our experience, that every one of us, we have got some individual consciousness, not that my consciousness is just equal to your consciousness. I do not know what is going in your soul. We are all individual souls. But according to Māyāvādī philosophers, they say, "Just like the sky, the ether"—ether is everywhere, within your body and within mine, within everyone's—that "the ether has taken a form due to this particular body, but when the body is vanquished, the ether, I mean to say, amalgamates with the greater ether." This is called ghaṭākāśa-poṭākāśa. Ghaṭākāśa-poṭākāśa means this ākāśa is here.</p>
<p>Now, ākāśa means ether. Ether is here. Now, that ether... Now, my this body... Now, this body, there is also ether. "Now, as soon as this body's destroyed, it is burned or it is, another way, destroyed, then this ether within my body becomes amalgamated with the greater ether." So this sort of assertion is not accepted in the Bhagavad-gītā because the first reason is that ether is a material thing. Ether is a material thing. And the soul is spirit. We'll have, in later ślokas, that soul cannot be cut. Soul cannot be cut into pieces. And the spirit cannot be... acchedyo 'yam adāhyo 'yam. We'll get those ślokas. Soul never can be cut into pieces. You see? Just like here is a paper. I can, I can tore this paper into pieces, but it is not possible for the soul. Then it, then it loses its eternity or its stability. You see? So we cannot compare ether with soul because they are two different subject matters. You see? Analogy... Now, those who, those who are present here, those who have knowledge of logic, analogy... Analogy is possible when the two things are... When there are greatest number of similarities of two things, then there can be analogy. Otherwise there is no question of ana..., analogy. Just like if I say, "Oh, this lady's face is just like moon," now there must be some similarity in this face and the moon. As the moon is bright and a very beautiful looker, therefore this face must be very beautiful and very bright. But if the face is ugly, how can I compare with this moon? So whenever we make some analogy, there must be points, greater number of points of similarity. Now, here ether is a material thing, and soul is spiritual thing, so there is no similarity at all. At all.</p>
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Akartuh means

2014-05-25T11:30:30Z

Jahnu: moved Akartuh means... to Akartuh means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32933_0" class="quote" parent="SB_Canto_3" book="SB" index="1221" link="SB 3.29.33" link_text="SB 3.29.33">
<div class="heading">The word akartuḥ means "without any sense of proprietorship."
</div>
<span class="link">[[Vanisource:SB 3.29.33|SB 3.29.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word akartuḥ means "without any sense of proprietorship." Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. It is clearly stated, therefore, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: "He gives his mind unto Me." These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1830MayapuraOctober101974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="223" link="Lecture on SB 1.8.30 -- Mayapura, October 10, 1974" link_text="Lecture on SB 1.8.30 -- Mayapura, October 10, 1974">
<div class="heading">Akartuḥ means He has nothing to do.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.8.30 -- Mayapura, October 10, 1974|Lecture on SB 1.8.30 -- Mayapura, October 10, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As Kṛṣṇa is ānandamaya... We see Kṛṣṇa is always engaged in pastimes, either with the cowherd boys or with the gopīs or with His father, mother, or in the fight of battlefield, Kurukṣetra, or in killing some demon. But His pastimes are always there. He's never inactive. He's never inactive. There it is said, viśvātmann ajasya akartuḥ. He has nothing to do, but still He is acting. Akartuḥ. Akartuḥ means He has nothing to do. Here, so far we are concerned, we have to do something in the material world. We are destined. Śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ. Kṛṣṇa says in the Bhagavad-gītā that "If you do not work, you cannot maintain even your body. You have to work." You see therefore all living entities... At night, millions and trillions of living entities, they come, fly and work. The work has no meaning. The work is death. Still, they are working. So what to speak of others? The birds, the sparrows, they are working, from here to there, here... And we are also working. So that is the nature of material existence.</p>
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Akarmana means

2014-05-25T11:30:24Z

Jahnu: moved Akarmana means... to Akarmana means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG417BombayApril61974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="176" link="Lecture on BG 4.17 -- Bombay, April 6, 1974" link_text="Lecture on BG 4.17 -- Bombay, April 6, 1974">
<div class="heading">Akarmaṇa means there is no reaction.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.17 -- Bombay, April 6, 1974|Lecture on BG 4.17 -- Bombay, April 6, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if we want to stop this miserable condition of getting another material body, then we must know what is karma, what is vikarma. That is Kṛṣṇa's proposal. Karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ. Akarmaṇaś ca boddhavyam. Akarmaṇa means there is no reaction. Reaction. Karma, if you do nice work, it has got reaction. It has nice body, nice education, nice family, nice riches. This is also nice. We take it as nice. We want to go to the heavenly planet. But they do not know that even in the heavenly planet there is the janma-mṛtyu-jarā-vyādhi.</p>
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Ajāh means

2014-05-25T11:29:09Z

Jahnu: moved Ajāh means... to Ajāh means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB553StockholmSeptember91973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="533" link="Lecture on SB 5.5.3 -- Stockholm, September 9, 1973" link_text="Lecture on SB 5.5.3 -- Stockholm, September 9, 1973">
<div class="heading">Ajāḥ means goats.
</div>
<span class="link">[[Vanisource:Lecture on SB 5.5.3 -- Stockholm, September 9, 1973|Lecture on SB 5.5.3 -- Stockholm, September 9, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So,</p>
:ye vā mayīśe kṛta-sauhṛdārthā
:janeṣu dehambhara-vārtikeṣu
:gṛheṣu jāyātmaja-rātimatsu
:na prīti-yuktā yāvad-arthāś ca loke
:([[Vanisource:SB 5.5.3|SB 5.5.3]])
<p>So it has been recommended... (aside:) It is not working?</p>
<p>Haṁsadūta: It's not working?</p>
<p>Prabhupāda: What is the use of keeping big, big paraphernalia? Bahvārambhe laghu kriyā. Ārambha, arrangement is very big, but work is no, no work. What is the use of keeping useless machine? So that is going on. In the material world, everything is bahvārambhe laghu kriyā. That has been spoken by Cāṇakya Paṇḍita. Ajā yuddhe muni śrāddhe. Ajā yuddhe. Ajāḥ means goats. You have seen goat fighting? As if, though, two big, big heroes are fighting. But as soon as somebody comes: "Hut!" they'll go away. Have you seen, experienced? Goats and lambs, they'll fight: (makes sound:) "Onh, onnh." Like this. But, but as soon somebody comes: "Hut!" So this is one of the example of bahvārambhe laghu kriyā. Ārambha, as if something very serious going to happen. But actually it is nonsignificant. Ajā yuddhe muni śrāddhe. Muni, in the jungle, in the forest, there are munis. So they are arranging for some festivals to offer oblations to the forefathers, śrāddha. So what they have got? They have got some fruits and leaves. That's all. So the arrangement may be that "Tomorrow, we are going to have this festival." But the festival means some leaves and some water. That's all. No utensils, no gold, no jewels, nothing of the sort. So this is another bahvārambhe laghu kriyā. Arrangement is very big, but fact is nothing. And dāmpatya kalahe caiva. And fight between or quarrel between husband and wife. In India, there is no question of divorce. So nobody takes very serious care when there is fight between husband and wife. So there also: "I'm going to immediately leave you, going to kill you..." and so many things. But after an hour, everything is finished. No more quarrel. Dāmpatya kalahe caiva prabhāte megha-garjane. And in the morning, if you see big cloud assembly and thundering sound, but you rest assured. There will be no rain in the morning. So these things are bahvārambhe laghu kriyā. Ārambha, beginning is very gorgeous. But end is nothing. So that is not good, bahvārambhe laghu kriyā.</p>
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Ajā means

2014-05-25T11:29:06Z

Jahnu: moved Ajā means... to Ajā means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB101352_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="555" link="SB 10.13.52" link_text="SB 10.13.52">
<div class="heading">The word ajā means māyā, or mystic power. Everything mysterious is in full existence in Viṣṇu.
</div>
<span class="link">[[Vanisource:SB 10.13.52|SB 10.13.52, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All the viṣṇu-mūrtis were surrounded by the opulences, headed by aṇimā-siddhi; by the mystic potencies, headed by Ajā; and by the twenty-four elements for the creation of the material world, headed by the mahat-tattva.</p>
</div>
<div class="purport text"><p>In this verse the word mahimabhiḥ means aiśvarya, or opulence. The Supreme Personality of Godhead can do whatever He likes. That is His aiśvarya. No one can command Him, but He can command everyone. Sad-aiśvarya-pūrṇam. The Lord is full in six opulences. The yoga-siddhis, the perfections of yoga, such as the ability to become smaller than the smallest (aṇimā-siddhi) or bigger than the biggest (mahimā-siddhi), are present in Lord Viṣṇu. Sad-aiśvaryaiḥ pūrṇo ya iha bhagavān ([[Vanisource:CC Adi 1.3|CC Adi 1.3]]). The word ajā means māyā, or mystic power. Everything mysterious is in full existence in Viṣṇu.</p>
<p>The twenty-four elements mentioned are the five working senses (pañca-karmendriya), the five senses for obtaining knowledge (pañca-jñānendriya), the five gross material elements (pañca-mahābhūta), the five sense objects (pañca-tanmātra), the mind (manas), the false ego (ahaṅkāra), the mahat-tattva, and material nature (prakṛti). All twenty-four of these elements are employed for the manifestation of this material world. The mahat-tattva is divided into different subtle categories, but originally it is called the mahat-tattva.</p>
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Ajohavit means

2014-05-25T11:27:02Z

Jahnu: moved Ajohavit means... to Ajohavit means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB101114_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="419" link="SB 10.11.14" link_text="SB 10.11.14">
<div class="heading">The word ajohavīt means "calling them again and again."
</div>
<span class="link">[[Vanisource:SB 10.11.14|SB 10.11.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Kṛṣṇa and Balarāma, being attached to Their play, were playing with the other boys although it was very late. Therefore mother Yaśodā called Them back for lunch. Because of her ecstatic love and affection for Kṛṣṇa and Balarāma, milk flowed from her breasts.</p>
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<div class="purport text"><p>The word ajohavīt means "calling them again and again." "Kṛṣṇa and Balarāma," she called, "please come back. You are late for Your lunch. You have played sufficiently. Come back."</p>
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Ajnana-bhida means

2014-05-25T11:26:54Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB10235_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="97" link="SB 10.2.35" link_text="SB 10.2.35">
<div class="heading">Ajñāna-bhidā means "that which can match all kinds of speculation."
</div>
<span class="link">[[Vanisource:SB 10.2.35|SB 10.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The appearance of Kṛṣṇa is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the Brahma-saṁhitā it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same Brahma-saṁhitā, that is contradicted; although He 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 Śrīmad-Bhāgavatam are vijñānam ajñāna-bhidāpamārjanam. Vijñāna means transcendental knowledge of the Supreme Personality; vijñāna is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession as Brahmā presents the knowledge of Kṛṣṇa in the Brahma-saṁhitā. Brahma-saṁhitā is vijñāna as realized by Brahmā's transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode. Ajñāna-bhidā 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. But the presentation of Kṛṣṇa in the Brahma-saṁhitā is vijñāna—scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Śrī Kṛṣṇa's form, Śrī Kṛṣṇa's flute, Kṛṣṇa's color—everything is reality. Here it is said that this vijñānam is always defeating all kinds of speculative knowledge. "Therefore," the demigods prayed, "without Your appearing as Kṛṣṇa, as You are, neither ajñāna-bhidā (the nescience of speculative knowledge) nor vijñānam would be realized. Ajñāna-bhidāpamārjanam—by Your appearance the speculative knowledge of ignorance will be vanquished, and the real, experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is."</p>
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Ajnana means

2014-05-25T11:26:52Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureDetroitJuly161971_0" class="quote" parent="General_Lectures" book="Lec" index="91" link="Lecture -- Detroit, July 16, 1971" link_text="Lecture -- Detroit, July 16, 1971">
<div class="heading">Ajñāna means ignorance, darkness.
</div>
<span class="link">[[Vanisource:Lecture -- Detroit, July 16, 1971|Lecture -- Detroit, July 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ajñāna-timirāndhasya. Ajñāna means ignorance, darkness. Timi. Timi means darkness. So ajñāna-timirāndhasya: one who is in ignorance and in the darkness, such a person, every one of us... This material advancement of civilization is not knowledge. People may not agree with us, but actually this is the fact. This is ignorance. Suppose I have come here in your city. I have got some business. So if I forget my business and I become busy with my apartment, is that very sound knowledge? I have come here to execute some business. I have got my temple here. There are devotees. They want to see me. I want to see them. They want to take something, spiritual knowledge, from me, and my duty is to impart. This is the business. But if I simply become engaged how to decorate the apartment where I shall live and forget my business, does it mean that I am very intelligent? No. Therefore that is called ignorance. I forget my real business; I become engaged in some business which is very temporary. I am here for two days. I shall live in an apartment. It may be very nice or not very nice—that is not very important thing. For two days I can live anywhere, even underneath a tree. That does not hamper my business. But I must be very serious about my business. That is intelligence. If I forget my business and simply engage myself how to decorate the apartment, or simply thinking how I shall live here comfortably... Just like I saw one advertisement while coming: "Comfortably living in (indistinct) begins here." I saw.</p>
<p>So we are contemplating to live in this material world very comfortably. That has become our business. That is very much manifest in your Western countries. They are always busy how to live comfortably in this world. But they forget that one day will come, however secure and comfortable we may make our country or home, we will be kicked out: "Please get out immediately." You cannot say that "I have not finished my decoration of the apartment. Let me stay here for some days." No. The death is so cruel that one day, all of a sudden, it will come and say, "Please get out immediately." So if I could not finish my business during that time, and if I am kicked out, then just imagine how much loss we suffer and what kind of fool we are. The modern civilization, they do not know this. They think that "This body has come out all of a sudden by accident"—and the body means the senses—"and let us enjoy the senses to the best capacity. That is perfection of life." The whole world, especially the Western country, their ideology, philosophy, is this, hedonism. "Enjoy this life very comfortably, as nicely as possible." But that is a great defect and great mistake. Those who are in gross sense enjoyment platform, it is very difficult for them to understand.</p>
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<div id="LectureDetroitJuly161971_1" class="quote" parent="General_Lectures" book="Lec" index="91" link="Lecture -- Detroit, July 16, 1971" link_text="Lecture -- Detroit, July 16, 1971">
<div class="heading">Ajñāna means that we living entities, being part and parcel of God, our position is as good as God.
</div>
<span class="link">[[Vanisource:Lecture -- Detroit, July 16, 1971|Lecture -- Detroit, July 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Every one of us suffering more or less, because this is a place where suffering is the condition of life. But we forget. That is called ajñāna. Ajñāna-timirāndhasya. Ajñāna means that we living entities, being part and parcel of God, our position is as good as God. We may be little God, but our position qualitatively is as good as God. The Māyāvādī philosopher, they take it that we are as good as God in full strength. No. That is not. Just like part and parcel, anyone can understand, a little part of any good thing... Suppose gold. A little particle of gold, it is gold. That's a fact. But it is not as valuable as the lump of gold. The lump of gold is more valuable. The mine of gold and a particle of gold: particle of gold is also gold, but not equal to the gold mine. So the Absolute Truth, God, is just like gold mine, and we, every one of us, everything—a part and parcel of that gold mine. We are also gold. But the quality being the same, the propensities should be also the same. Just like Kṛṣṇa. Here Kṛṣṇa is enjoying with gopīs. So because we are part and parcel of Kṛṣṇa, we also want to enjoy life with young girls, because we are part and parcel of Kṛṣṇa. This propensity to enjoy life with young girls or young boys, that is natural. Yuvatīnāṁ yathā yunoḥ yunaṁ yatati yathā yuvatī (?). Young girl, young boy, they have got natural tendency to mix, to love. That is not unnatural. Why? Because this propensity is there in the Supreme. Just like you see Rādhā-Kṛṣṇa picture.</p>
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</div>
<div id="LectureWhatisaGuruLondonAugust221973_2" class="quote" parent="General_Lectures" book="Lec" index="137" link="Lecture What is a Guru? -- London, August 22, 1973" link_text="Lecture What is a Guru? -- London, August 22, 1973">
<div class="heading">Ajñāna means ignorance, without knowledge. That is called ajñāna.
</div>
<span class="link">[[Vanisource:Lecture What is a Guru? -- London, August 22, 1973|Lecture What is a Guru? -- London, August 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like in darkness, ajñāna-timirāndhasya. Ajñāna means ignorance, without knowledge. That is called ajñāna. So ajñāna is compared..., ignorance, stupidity, is compared with darkness. Just like if you are, if this room, immediately, all lights are off, then it becomes dark. We cannot see where I am sitting, where others are sitting. It becomes a confusion. Similarly, in this material world, we are all in the darkness. This material world is called darkness. It is called tamaḥ. Tamaḥ means darkness. Or timir. Timir means darkness. And actually, it is darkness. Because, because this material world is dark, there is need of sunlight, there is need of moonlight, there is need of electricity. (aside:) This child disturbing. But there is another world. We get description from the Vedic literature, na yatra bhāsayate sūryo na śaśaṅko na pāvakaḥ. There is another world, spiritual world, where there is no darkness, and therefore, there is no need of sunlight, there is no need of moonlight, there is no need of electricity.</p>
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Ajitendriya means

2014-05-25T11:25:57Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="MorningWalkJuly121976NewYork_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="208" link="Morning Walk -- July 12, 1976, New York" link_text="Morning Walk -- July 12, 1976, New York">
<div class="heading">Ajitendriya means those who cannot control the sense, sense organs.
</div>
<span class="link">[[Vanisource:Morning Walk -- July 12, 1976, New York|Morning Walk -- July 12, 1976, New York]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Why they are for abortion?</p>
<p>Tamāla Kṛṣṇa: Because it gives them unlimited room for sense gratification. The whole business is...</p>
<p>Prabhupāda: So why not become brahmacārī?</p>
<p>Devotee (1): They want to dance without paying the piper. (laughter)</p>
<p>Tamāla Kṛṣṇa: I tell them "Birth control by self control." That is our program.</p>
<p>Prabhupāda: Besides that, why birth control?</p>
<p>Tamāla Kṛṣṇa: They say because the world is overpopulated.</p>
<p>Prabhupāda: So much vacant land in your country.</p>
<p>Tamāla Kṛṣṇa: Actually, everywhere in the world. When we fly in the airplane, every country, mostly it's vacant land. It's only these big demoniac cities.</p>
<p>Rāmeśvara: Their philosophy is first we'll conquer nature, then we'll talk about self-control. That is one philosophy.</p>
<p>Prabhupāda: Which is impossible. They'll never be able. You can control nature only by self-control. Otherwise, it is not possible. Ajitendriyāṇām. Ajitendriya means those who cannot control the sense, sense organs.</p>
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Ajitatmanah means

2014-05-25T11:25:54Z

Jahnu: moved Ajitatmanah means... to Ajitatmanah means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB763MontrealJune161968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="748" link="Lecture on SB 7.6.3 -- Montreal, June 16, 1968" link_text="Lecture on SB 7.6.3 -- Montreal, June 16, 1968">
<div class="heading">Ajitātmanaḥ means one who has not controlled the senses. So every one of us cannot control, most of us.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.3 -- Montreal, June 16, 1968|Lecture on SB 7.6.3 -- Montreal, June 16, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So anyway, Prahlāda Mahārāja says, na tathā vindate kṣemaṁ: "Instead of wasting your time for increasing the standard of sense gratification, the best thing will be to apply your energy for reviving your original Kṛṣṇa consciousness." Na tathā vindate kṣemaṁ mukunda-caraṇāmbujam. Na tathā vindate kṣemaṁ mukunda-caraṇāmbujam. Tat-prayāso kartavyo: "That endeavor should be done by which your time is not wasted, but you can revive, you can purify your consciousness, you can revive yourself to your original position, and that is your highest gain."</p>
:tato yateta kuśalaḥ
:kṣemāyā bhavam āśritaḥ
:śarīraṁ puruṣaṁ yāvan
:na vipadyeta puṣkalam
<p>"My dear friends, therefore, so long the body is not fallen or so long death does not come," śarīraṁ, tato yateta kuśalam, "you must try for the highest benediction, kuśalaḥ." Kuśala means benediction. "So long you are in this body, please try to achieve that success, full Kṛṣṇa consciousness." Puṁso varṣa-śataṁ hy āyus tad-ardhaṁ cājitātmanaḥ ([[Vanisource:SB 7.6.6|SB 7.6.6]]). Now, supposing that we have got hundred years of age. Now, Prahlāda Mahārāja says that although you have got one hundred years to live, but because we cannot control our senses, therefore it should be taken half, fifty years. Why? Now, because out of twenty-four hours, we sleep more than twelve hours. So while we sleep, there is no activity. So immediately you cut off fifty years because you cannot work. Although you have got duration of life, one hundred years, but you cannot work one hundred years. Fifty years immediately cut off on account of ajitātmanaḥ. Ajitātmanaḥ means one who has not controlled the senses. So every one of us cannot control, most of us. Therefore half of the age is immediately cut off. Niṣphalaṁ yad asau rātryāṁ śete 'ndhaṁ prāpitas tamaḥ. Why it is cut off? "Because without any profit we sleep very soundly, and therefore it is simply wasted." Then mugdhasya bālye kaiśore krīḍato yāti viṁśatiḥ ([[Vanisource:SB 7.6.7|SB 7.6.7]]). Then suppose there is fifty years balance, oh, sufficient balance. Then he says, bālye kaiśore. Bālye means up to five years. And from five years to eleven years, bālye kaiśore. Because children generally from five years to twelve, thirteen years they are very fond of playing. So niṣphalaṁ mugdhasya bālye kaiśore krīḍato yāti viṁśatiḥ: ([[Vanisource:SB 7.6.7|SB 7.6.7]]) "Twenty years is wasted simply for playing." So half duration of life immediately cut off. Then again, out of that fifty years, again twenty years cut off. Then jarayā grasta-dehasya yāty akalpasya viṁśatiḥ. Then cut off another twenty years due to old age, invalidity, and so many other, accident, and so many other things. So it is cutting, cutting, cutting.</p>
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</div>
<div id="LectureonSB766VrndavanaDecember81975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="756" link="Lecture on SB 7.6.6 -- Vrndavana, December 8, 1975" link_text="Lecture on SB 7.6.6 -- Vrndavana, December 8, 1975">
<div class="heading">Ajitātmanaḥ means they are passing their days without any benefit, niṣphalaṁ, without any result. Human life is meant for good result.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.6 -- Vrndavana, December 8, 1975|Lecture on SB 7.6.6 -- Vrndavana, December 8, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So those who do not observe these rules and regulations, they are called ajitātmanaḥ, uncontrolled victims of senses, victimized by the senses, ajitātmanaḥ. So their business is to sleep as much as possible. They are never practiced to get up early in the morning. Unless they are bound or knot(?), they cannot take to this practice. These are ajitātmanaḥ. So niṣphalaṁ. These ajitātmanaḥ means they are passing their days without any benefit, niṣphalaṁ, without any result. Human life is meant for good result. Arthadam adhruvam. Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. That is the Prahlāda Mahārāja's description. That is the fact. The human life is so valuable, and I shall waste it simply by sleeping? Therefore the Gosvāmīs, our predecessor gurus, they have shown. Nidrāhāra-vihārakādi-vijitau **. They conquered over these things, nidrā, sleeping... Nidrā is very dangerous according to Vedic civilization. It is simply waste of time. If one is not serious about the value of this human form of life he may waste his time by sleeping. But no. The... If we follow our predecessors, our Gosvāmīs, who were all ministers... But they came to Vṛndāvana to practice... What? Nidrāhāra-vihārakādi-vijitau, to conquer over sleeping, eating and mating. And coming to Vṛndāvana, if we indulge in that way, then what is the use of coming to Vṛndāvana? Go to hell and live there. So Vṛndāvana life is that. You have to practice nidrāhāra-vihārakādi-vijitau. That is wanted.</p>
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Ajina means

2014-05-25T11:25:46Z

Jahnu: moved Ajina means... to Ajina means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB7124BombayApril151976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="864" link="Lecture on SB 7.12.4 -- Bombay, April 15, 1976" link_text="Lecture on SB 7.12.4 -- Bombay, April 15, 1976">
<div class="heading">So description of brahmacārī is going on here, the dress. The dress should be as simple as possible. So the ajina means the deerskin.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.12.4 -- Bombay, April 15, 1976|Lecture on SB 7.12.4 -- Bombay, April 15, 1976]]: </span><div class="text"><p style="display: inline;">Pradyumna: "The brahmacārī should carry in the hand pure kuśa grass, dressing himself regularly with a belt of straw, a deerskin garment, a bunch of hair, a staff and waterpot, as well as the sacred thread."</p>
<p>Prabhupāda:</p>
:mekhālajina-vāsāṁsi
:jaṭā-daṇḍa-kamaṇḍalūn
:bibhṛyād upavītaṁ ca
:darbha-pāṇir yathoditam
:([[Vanisource:SB 7.12.4|SB 7.12.4]])
<p>So description of brahmacārī is going on here, the dress. The dress should be as simple as possible. So the ajina means the deerskin. That is very essential because formerly the brahmacārīs used to go to guru-grha. In those days the guru-gṛha was not palatial building. Now if you haven't got palatial building, nobody will come. The different stage. But actually brahmacārī, the guru also, they were living in the forest, and brahmacārī used to go that guru-gṛha. So the deerskin in the forest is very essential. Just like we take some blankets, we can spread anywhere and sit down. Deerskin, it is said that if you have got deerskin, you can sleep in the jungle; the snake will not touch you. That is the dravya-guṇa, the special effect of deerskin. Either tigerskin or deerskin, if you sit down, if you sleep, the snakes will not come. This is also very scientific. Therefore, because the brahmacārīs used to live in the jungle, it was essential. But on the whole the huts are(?) recommended, not that gorgeous dress, very nice bedstead or... As far as possible, yāvad-artha, whatever is absolutely necessary... That is Vedic civilization. Vedic civilization does not recommend that artificially you increase your necessities, life, and there is so much trouble. Just like nowadays in your country the machine is there in every respect. Even for shaving your cheek you require a machine. So this increasing the artificial necessities of life is possible when there is no higher thought. After all, we are thoughtful. We have got better consciousness in the human form of life than the animals. Our consciousness is developed. But because in this age, material world, we have no spiritual idea, so whatever power we have got in thinking, we are trying to increase artificially material way of life. "The idle brain is a devil's workshop."</p>
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Ajanat means

2014-05-25T11:23:40Z

Jahnu: moved Ajanat means... to Ajanat means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="MorningWalkAugust301973London_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="66" link="Morning Walk -- August 30, 1973, London" link_text="Morning Walk -- August 30, 1973, London">
<div class="heading">Ajānat means to keep in darkness.
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<span class="link">[[Vanisource:Morning Walk -- August 30, 1973, London|Morning Walk -- August 30, 1973, London]]: </span><div class="text"><p style="display: inline;">Prabhupāda: To keep people in ignorance, in darkness, is ajānat. Ajānat. The Sanskrit word is ajānat. Lokasya ajānat. Ajānat means to keep in darkness. They do not know anything about the importance of life. Ajānat. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam ([[Vanisource:SB 1.7.5|SB 1.7.5]]). By this ajānat principle a man considers that this, "I am this matter." They are all doing all these things because they have no spiritual understanding.</p>
<p>David Lawrence: That's right.</p>
<p>Prabhupāda: Yes. Taking the body as lump of matter. That's all. To break a stone and to kill the body of a child is the same thing. They think like that.</p>
<p>David Lawrence: And yet the incredible thing is the obsession with making life longer. I mean, what is the point of making a life longer that is a worthless life anyway? Because they're so materialistic.</p>
<p>Prabhupāda: Yes.</p>
<p>David Lawrence: Take a man, somebody could say he's given a great deal of enjoyment, a man like Walt Disney, you know. He's had his body put into...</p>
<p>Prabhupāda: Well, longer life, you can see this tree, you'll find at least five hundred years old. So this kind of longer life, what is the value? What is the value? There are many trees... I have seen one tree in San Francisco, seven thousand years old.</p>
<p>David Lawrence: Oh, the redwood...</p>
<p>Prabhupāda: Yes.</p>
<p>David Lawrence: ...the redwoods, yes. Makes Walt Disney look a bit...</p>
<p>Prabhupāda: So this kind of longer life, what is the value?</p>
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Ajagara-vrtti means

2014-05-25T11:23:35Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB176GenevaMay311974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="159" link="Lecture on SB 1.7.6 -- Geneva, May 31, 1974" link_text="Lecture on SB 1.7.6 -- Geneva, May 31, 1974">
<div class="heading">Ajagara-vṛtti means that the mouse, they make a hole in the field for his living comfortably. You know? You have seen the holes in the field? And the ajagara, the big snake, they take advantage of this holes. They enter into it and eat the mouse, and live comfortably. So the mouse makes the comfortable place for the snake. The snake business is to enter and live comfortably.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.6 -- Geneva, May 31, 1974|Lecture on SB 1.7.6 -- Geneva, May 31, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So unless we are sober, for stopping one kind of unwanted thing, we have to introduce another. This is karma-kāṇḍa-vicāra. If you have to raise, erect, a very high skyscraper building, then for the materials, you have to dig somewhere to make it a lake. You take it from there and put it here. This is karma. You cannot manufacture. Suppose a high skyscraper building you have constructed. The another place you have taken out something. The stock is the same, conservation of the energy. You cannot increase the stock. That is not possible.</p>
<p>So in this way we have been entangled. This is called anartha. Therefore that gentleman was... "If we take everyone..." That is not possible. Everyone is not going to take Kṛṣṇa consciousness. That is not possible. But he was thinking that, that "If we..." Sometimes they put this argument, that "If everyone becomes Kṛṣṇa conscious, who will look after this business, that business?" That will be looked after. Don't bother. The śūdra class, they will take care. The brāhmaṇa class, they will take advantage, and the śūdra class, they will work hard. Just like we are taking advantage of this microphone for Kṛṣṇa, but we are not going to manufacture this. That is not our business. Let the śūdras do it. Śūdras will be there. They will do it. This is called ajagara-vṛtti. Ajagara-vṛtti means that the mouse, they make a hole in the field for his living comfortably. You know? You have seen the holes in the field? And the ajagara, the big snake, they take advantage of this holes. They enter into it and eat the mouse, and live comfortably. So the mouse makes the comfortable place for the snake. The snake business is to enter and live comfortably. So our business is like that. You śūdras, you make all the advantages, and we take simply, go there. (laughter) That's all. That is our business. You construct house, nice house, and we enter. That's all. That George Harrison paid for that house. We enter, that's all. We do not care for this fifty-five lakhs, how to earn. No. That is Kṛṣṇa's policy. Let the less intelligent class of men work hard and the higher intelligent class of men take advantage of it. That's all.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril91976Vrndavana_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="71" link="Morning Walk -- April 9, 1976, Vrndavana" link_text="Morning Walk -- April 9, 1976, Vrndavana">
<div class="heading">Ājagara-vṛtti means we haven't got to work for anything. Everything should be done by others, and we shall take possession of it.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 9, 1976, Vrndavana|Morning Walk -- April 9, 1976, Vrndavana]]: </span><div class="text"><p style="display: inline;">Devotee (1): On one tape in America you said that the Westerners have created many, many parks, but because they are so busy trying to work hard for money they cannot take advantage.</p>
<p>Prabhupāda: Yes.</p>
<p>Devotee (1): Therefore we will come early in the morning and take advantage.</p>
<p>Prabhupāda: Yes, that is our ājagara-vṛtti. Ājagara-vṛtti means we haven't got to work for anything. Everything should be done by others, and we shall take possession of it. (laughter) Just like the Americans. They have earned so much money, and I have gone there and taking possession. I am not more clever than the Americans? (laughs) "Chant Hare Kṛṣṇa and give money. I'll take to India." What do you think?</p>
<p>Puṣṭa Kṛṣṇa: You once gave the example of a mouse. The mouse digs a hole, and then the snake comes along and takes the house away from the mouse.</p>
<p>Prabhupāda: Yes. And eats him. The mouse makes very comfortable home by digging, and the snake comes, he enters without any labor, and the mouse is there and he eats it.</p>
<p>Jayādvaita: Free food and free home.</p>
<p>Prabhupāda: Yes, ājagara-vṛtti. What is that? Python. Ājagara-vṛtti and madhukāra-vṛtti. For your necessities of life either you take ājagara-vṛtti or madhukāra-vṛtti. Madhukāra means the fly, honeybee, bees. They take little from this flower, little from this flower, and they stock it, and somebody comes and takes it away. Don't stock. Therefore we have to follow this, that whatever money is coming, spend it for publication or for constructing temple. No account in the bank. Finish.</p>
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Ajagara means

2014-05-25T11:23:33Z

Jahnu: moved Ajagara means... to Ajagara means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="MorningWalkJune291975Denver_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="117" link="Morning Walk -- June 29, 1975, Denver" link_text="Morning Walk -- June 29, 1975, Denver">
<div class="heading">Ajāgara means... The big snake is called ajāgara. So this mouse, they make hole and want to live there. And they comfortably living. In the meantime, the ajāgara comes. He eats that mouse and lives comfortably. So our is ajāgara vṛtti. You work for the hole to live comfortably, but we take possession of the house and live comfortably.
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<span class="link">[[Vanisource:Morning Walk -- June 29, 1975, Denver|Morning Walk -- June 29, 1975, Denver]]: </span><div class="text"><p style="display: inline;">Kuruśreṣṭha: The main industry in this state of Colorado is the slaughter of cows. (break)</p>
<p>Prabhupāda: ...jīva mā mara. The slaughterhouse maintainer is advised that "You don't die, don't live." Mā jīva mā mara. "Your position... Now you are... If you live, just see how horrible business you are doing. And if you die, you will be slaughtered. So better you don't die, don't live." Mā jīva mā mara. (break) ...nice park, nobody is coming. We Kṛṣṇa conscious people, we are taking advantage. (laughter) They have worked so hard, they are sleeping. We are taking advantage. So they are escaping or we are escaping? Just see how foolish they are. They have worked so hard, and they are not taking advantage. We are taking. So our policy is that "You work hard, and we go and take from you." This is not escaping. This is intelligence, that "You work hard, rascal. You are foolish asses. And we take advantage." Our George Harrison, he is working hard, in England (?). And he worked hard, and he gives a house, Bhaktivedanta Manor. We are not going to construct. Is that escaping or it is intelligence, that "You work hard and give it to me. We enjoy"? This is intelligence; that is not escaping. That is going on. The capitalists, they are engaging these rascals, asses, in the factory, and he enjoys life. That is intelligence. That is not escaping. You know the story of the stag and the jackal? The jackal fell in the well water. So he was not..., unable to come out. So one stag came there. "What is the...?" "Oh, it is so nice. I am dancing. You see? It is very nice." So he also fell down. And as soon as he fell down, he got on his head and got out. So that is intelligence, that "Let this rascal work hard and make a nice park for us, and we shall take advantage of it." This is intelligence. And it is called ajāgara-vṛtti. Ajāgara-vṛtti. Ajāgara means... The big snake is called ajāgara. So this mouse, they make hole and want to live there. And they comfortably living. In the meantime, the ajāgara comes. He eats that mouse and lives comfortably. So our is ajāgara vṛtti. You work for the hole to live comfortably, but we take possession of the house and live comfortably. (break) ...Los Angeles the storekeepers, they ask our men that "You do not work. You live so comfortably. And working so hard, we cannot live so comfortably." And as soon as we ask that "You also come and join," they will not. "No, we shall work like this." We are asking everyone, "Come here," but that will not come. And that is, they are envious. Therefore they say escaping, that they are living at the cost of others so comfortably. That is their enviousness. They see, "They have got so many cars, their face is bright, they are eating nicely, and they have no problem." So they are envious.</p>
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<div id="RoomConversationOctober51975Mauritius_1" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="202" link="Room Conversation -- October 5, 1975, Mauritius" link_text="Room Conversation -- October 5, 1975, Mauritius">
<div class="heading">Ajāgara means the snake. So a mouse makes a hole in the field to live very peacefully. So, and he enters the hole, and a snake gets the information and he comes, enters the hole. He eats the snake... The snake eats the mouse and lives peacefully. So let this rascal manufacture motorcar. When we require, we take from them and ride away. We are not going to manufacture.
</div>
<span class="link">[[Vanisource:Room Conversation -- October 5, 1975, Mauritius|Room Conversation -- October 5, 1975, Mauritius]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Guest (3) (Indian man): Car is a necessity, Swamijī, don't you think so? Car is a necessity.</p>
<p>Prabhupāda: Not necessary. What is the use of car? If you locate yourself to get everything, your necessity, then where is the use of car? If you require car, you have a bullock cart. That's all. Why should you hanker after petrol, mobile (Mobil?) oil, machine, this, that, so many things. Why?</p>
<p>Guest (3): Yes, but don't you think that it would be impossible for you to come mostly?</p>
<p>Prabhupāda: No, no. So long it is not available, we must take the best advantage. That is another thing. But gradually we shall develop a society that all these unnecessary rubbish things should be rejected. That is the idea. Or those who are interested, let them manufacture car; we take advantage. We don't bother ourself how to manufacture car. Ajāgara-vṛtti. Ajāgara-vṛtti, the idea is... Ajāgara means the snake. So a mouse makes a hole in the field to live very peacefully. So, and he enters the hole, and a snake gets the information and he comes, enters the hole. He eats the snake... The snake eats the mouse and lives peacefully. So let this rascal manufacture motorcar. When we require, we take from them and ride away. We are not going to manufacture. There will be some rascals. Let them do that, mouse. We enter as snake. (laughter) That's all. We are doing that. We are doing that. I did not manufacture this house, but somebody, some mouse, has done. (laughter) And we have entered it, that's all. That's all. This is going on all over the world. You know George Harrison? He has earned money with so great hard labor, and he has given us a house in London, fifty-five lakhs' worth. Another boy, Alfred Ford, he's the great grandson of Mr. Henry Ford. He has given. He is giving still money. He is prepared with all his money. So those who are after money, material things, we have to induce them that "Spend for me," that's all, and let him earn. So far we are concerned, we shall live very simple life, simply in Kṛṣṇa consciousness. That is brāhmaṇa. Brāhmaṇa does not go to construct big, big house. He simply constructs his character, and the other kṣatriyas and vaiśyas, they offer him, "Please come here and sit down." Therefore the division is... One who is unable to become a brāhmaṇa, let him become kṣatriya. If he cannot become kṣatriya, let him become a vaiśya. Otherwise let him remain a śūdra. But there should be ideal class. So we are trying to create an ideal society of brāhmaṇas. Then people will be benefited. And if everyone is śūdra, rascal, then what people will be benefited? They do not know how to live. The brāhmaṇas will give idea, "Live like this. You will be happy."</p>
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Aitihya means

2014-05-25T11:22:38Z

Jahnu: moved Aitihya means... to Aitihya means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG213NewYorkMarch111966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="58" link="Lecture on BG 2.13 -- New York, March 11, 1966" link_text="Lecture on BG 2.13 -- New York, March 11, 1966">
<div class="heading">Aitihya means to take evidences from the authority.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.13 -- New York, March 11, 1966|Lecture on BG 2.13 -- New York, March 11, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, now, this, in these days of scientific advancement you take a dead man. You sit down. Now, we shall see how the soul transmigrates from this body to another. You cannot see. You cannot see. Our eyes are not qualified to see it. Therefore the all the senses, they should be spiritualized. If we want to see the spirit whole... The Lord is spirit whole. We cannot see even the spirit part. Our, our... We are very much proud of our senses, but our senses are so imperfect that... Now I see with my eyes, but I cannot see my eyelid. You see? The eyelid is always attached with my eye, but I cannot see. So our power of using the senses, that is very limited. So we should not depend only on the senses. Pratyakṣa. It is called pratyakṣa-anumāna. There are three kinds of evidences, pratyakṣa, anumāna, and aitihya. Pratyakṣa means that you can directly perceive. That is called pratyakṣa. And anumāna. Anumāna means you can conjecture, make an..., "It may be like this. It may be like this. Perhaps it is like this." This is called anumāna. And the other evidence is aitihya. Aitihya means to take evidences from the authority. So according... Out of these three evidences, this aitihya evidence, just like we are taking instruction of Bhagavad-gītā, sound, sound vibrated by the greatest personality, Śrī Kṛṣṇa, that sort of pramāṇa is acceptable. That is the best. This is the best way of acquiring knowledge. Because so far direct evidence is concerned, it is impossible. Because our senses are so imperfect, we cannot have anything. We can, we can have some direct experience of certain things, but not for all, especially for these spiritual things which is beyond our experience.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20318329NewYorkDecember221966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="92" link="Lecture on CC Madhya-lila 20.318-329 -- New York, December 22, 1966" link_text="Lecture on CC Madhya-lila 20.318-329 -- New York, December 22, 1966">
<div class="heading">Aitihya means historical, historical, paramparā, hearing, traditional.
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.318-329 -- New York, December 22, 1966|Lecture on CC Madhya-lila 20.318-329 -- New York, December 22, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So in one breathing of Mahā-Viṣṇu, you cannot calculate how many Manus are there. This is called unlimited. We say "unlimited," but we should have some knowledge how it is unlimited. There is no question of counting the energies displayed by the Supreme Lord in so many ways. Because we cannot explain something, we dismiss the whole thing. "There is void, nothing. Void." Because my mind, my intelligence, cannot go so far, we say, "Perhaps, maybe it was like this." So this is all mental speculation. And how we can say? Now, the opposite party may say, "How you can say?" Now, we have got evidence from the Vedic literature. But the other party, they have no evidence. They are simply speculationist. We can give some evidence. The Vedas are accepted by ācāryas, and they are following, and they are getting the result. So therefore, śruti-pramāṇa. Śruti-pramāṇa. There are three kinds of evidences. Out of that, śruti-pramāṇa, evidence from higher authorities, that is the first-class evidence. What are those evidence? Pratyakṣa, aitihya and śruti. Pratyakṣa means direct perception. Direct perception, that is evidence. People with poor fund of knowledge, they want direct perception of everything. That is not possible. Direct perception of everything is not possible. Therefore aitihya. Aitihya means historical, historical, paramparā, hearing, traditional. And the next first-class evidence is śruti. Śruti means to hear from the authority. That is śruti. Just like the example we have several times cited here that the evidence "Who is my father?" that evidence is to hear from my mother. That's all. There is no other evidence. The mother says that "This is your father. He is your father." This is śruti, hearing from the mother, authority. And we have no other authority to understand father. Similarly, we have to understand our supreme father from the śruti mother, Vedas mother, mother Vedic mother. We have to accept Vedas as mother, śruti. The Vedas are considered as mother, and the Purāṇas are considered as sister. That is explained.</p>
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Aindriyakam means

2014-05-25T11:22:31Z

Jahnu: moved Aindriyakam means... to Aindriyakam means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB763TorontoJune191976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="750" link="Lecture on SB 7.6.3 -- Toronto, June 19, 1976" link_text="Lecture on SB 7.6.3 -- Toronto, June 19, 1976">
<div class="heading">Aindriyakam means, indriya, indriya means senses.
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<span class="link">[[Vanisource:Lecture on SB 7.6.3 -- Toronto, June 19, 1976|Lecture on SB 7.6.3 -- Toronto, June 19, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Last night we discussed about, that a dog is running from this side to that side. So he's feeling some pleasure. Similarly, we also, so-called civilized man, we are also running on a car, this side and this side. So the same thing—the dog's race. But we are thinking, because we are running on a car, we are civilized. But the business is that dog's race. So Prahlāda Mahārāja's point is that we should try to understand the value of life. We should not waste our time by dog's race, either on four legs or on four wheels. That is the point. Therefore he says, sukham: the happiness is due to the senses. Sukham aindriyakam. Aindriyakam means, indriya, indriya means senses. Daityā. He's addressing his friends. They're all born of daitya family. Daitya family means they're simply after sense gratification. That is called daitya family. And human family, or devata family... There are two classes: daitya and devatā. Daitya means they do not know anything, just like animals, simply after sense gratification. They are called daityas. And devatā means they are fully aware of the existence of God, their relationship with God, duty with reference to God, they are called devatās. That is the difference between daityas... So Prahlāda Mahārāja, circumstantially, because he was to deliver the daityas, so he took his birth, by the will of the Supreme Lord, he took birth in a daitya family. Sometimes devotees come in a particular type of family to deliver the community or the society. So here the class friends were all daityas, born of daitya family. They are not born of very enlightened family. So therefore he's addressing, daityā. Sukham aindriyakaṁ daityā deha... (aside:) Sit properly.</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="PandalLectureDelhiNovember121971_0" class="quote" parent="General_Lectures" book="Lec" index="95" link="Pandal Lecture -- Delhi, November 12, 1971" link_text="Pandal Lecture -- Delhi, November 12, 1971">
<div class="heading">Aindriyakam means in relationship with the senses. He says, sukham aindriyakaṁ daityā. He is addressing his friends as daityā because they are born of atheistic family.
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<span class="link">[[Vanisource:Pandal Lecture -- Delhi, November 12, 1971|Pandal Lecture -- Delhi, November 12, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Prahlāda Mahārāja says that even we accept that is happiness in relation to your senses, sense enjoyment, sukham aindriyakam... Aindriyakam means in relationship with the senses. He says, sukham aindriyakaṁ daityā. He is addressing his friends as daityā because they are born of atheistic family. Daitya and deva. Deva means born of Vaiṣṇava family, and daitya means born of demon family. So he is particularly addressing daitya. He is teaching among the daityas because preaching is required among the daityas. Those who are devas, they know; they do not require any preaching. They know that kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). The ultimate, tad viṣṇoḥ paramaṁ padam, they know it. But the daityas who do not know it, their preaching is required. So Prahlāda Mahārāja is instructing, "My dear daityas, my dear daitya friends," that "you are busy after the sense gratification. That has become your only business, how to gratify the senses." Sukham aindriyakaṁ daityā deha-yogena dehinām. Deha-yogena. So that your happiness has already been fixed up on the creation of your particular type of body. Just like a man is born or a dog is born. So according to the dog's body, he will have particular type of sense enjoyment. If one has got the hog's body, so according to that body, he will be inclined to eat stool. If you offer a hog one side stool and one side halavā, he will prefer to take the stool, not this halavā, because his body has been made for that type of happiness. Just try to understand; it is very scientific. The standard of happiness is according to the body you have got. So Prahlāda Mahārāja says that this sense gratification process is already fixed up. You cannot increase it or decrease it. That is stated here. Sarvatra labhyate daivād. Daivāt means by the arrangement of the Supreme. That is arranged. Sarvatra labhyate, sense gratification. Now take for example the hog. He is also busy in sense gratification. He is eating stool and becoming fatty, and as soon as there is sex desire, without any discrimination he enjoys many she-hogs, never mind sister or mother. Because the life is so made that he will enjoy in this way.</p>
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Ahany ahani means

2014-05-25T11:17:15Z

Jahnu: moved Ahany ahani means... to Ahany ahani means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG925NewYorkNovember231966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="303" link="Lecture on BG 9.2-5 -- New York, November 23, 1966" link_text="Lecture on BG 9.2-5 -- New York, November 23, 1966">
<div class="heading">Ahani, ahany ahani means daily, every day, every moment.
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<span class="link">[[Vanisource:Lecture on BG 9.2-5 -- New York, November 23, 1966|Lecture on BG 9.2-5 -- New York, November 23, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yudhiṣṭhira Mahārāja, he was asked, "What is the most wonderful thing in the world?" He replied... He was very learned king. "Yes. The most learned thing, most wonderful thing in the world..." You, you have heard seven wonderful things in the world. So Yudhiṣṭhira Mahārāja said: ahany ahani lokāni gacchanti yama-mandiram. Yama-mandira means "the temple of death." Every minute, every second, we are experiencing that living entities are going to the temple of death, either man, animal, ant, so many. This world is called therefore mṛtyu-loka, "the planet for death." "The planet for death." So Yudhiṣṭhira Mahārāja said, ahany ahani lokāni gacchanti yama-mandiram. Ahani, ahany ahani means daily, every day, every moment. At least every day we see so many death list. If you go to the crematorium ground, you can see. So ahany ahani lokāni gacchanti yama-mandiram, śeṣaḥ sthitam icchanti. But those who are still alive, they think, "Oh, death will not take place. I'll live. I'll live." He does not think that he... You are also subjected to this principle of dying. But he does not take it seriously. This is called illusion, māyā. He thinks, oh, that "I shall live forever. Therefore let me do whatever I like. There is no question of responsibility." Oh, this is very risky life, very risky life. And this is the most covering part of illusion. One should be very serious that death is waiting. "As sure as death." If there is any surety in this world, that is death. Nobody can avoid it. And when there is death, oh, there is no more intelligence, no more your puffed-up philosophy. You are under the grip of nature.</p>
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Agre means

2014-05-25T11:12:18Z

Jahnu: moved Agre means... to Agre means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42852_0" class="quote" parent="SB_Canto_4" book="SB" index="1220" link="SB 4.28.52" link_text="SB 4.28.52">
<div class="heading">The word agre means "before the creation."
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<span class="link">[[Vanisource:SB 4.28.52|SB 4.28.52, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The brāhmaṇa inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don't you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.</p>
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<div class="purport text"><p>When a person's relative dies, renunciation is automatically visible. Consultation with the Supersoul seated within everyone's heart is possible only when one is completely free from the contamination of material attachment. One who is sincere and pure gets an opportunity to consult with the Supreme Personality of Godhead in His Paramātmā feature sitting within everyone's heart. The Paramātmā is always the caitya-guru, the spiritual master within, and He comes before one externally as the instructor and initiator spiritual master. The Lord can reside within the heart, and He can also come out before a person and give him instructions. Thus the spiritual master is not different from the Supersoul sitting within the heart. An uncontaminated soul or living entity can get a chance to meet the Paramātmā face to face. Just as one gets a chance to consult with the Paramātmā within his heart, one also gets a chance to see Him actually situated before him. Then one can take instructions from the Supersoul directly. This is the duty of the pure devotee: to see the bona fide spiritual master and consult with the Supersoul within the heart.</p>
<p>When the brāhmaṇa asked the woman who the man lying on the floor was, she answered that he was her spiritual master and that she was perplexed about what to do in his absence. At such a time the Supersoul immediately appears, provided the devotee is purified in heart by following the directions of the spiritual master. A sincere devotee who follows the instructions of the spiritual master certainly gets direct instructions from his heart from the Supersoul. Thus a sincere devotee is always helped directly or indirectly by the spiritual master and the Supersoul. This is confirmed in Caitanya-caritāmṛta: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). If the devotee serves his spiritual master sincerely, Kṛṣṇa automatically becomes pleased. Yasya prasādād bhagavad-prasādaḥ. By satisfying the spiritual master, one automatically satisfies Kṛṣṇa. Thus the devotee becomes enriched by both the spiritual master and Kṛṣṇa. The Supersoul is eternally the friend of the living entity and always remains with him. The Supersoul has always been ready to help the living entity, even before the creation of this material world. It is therefore stated here: yenāgre vicacartha. The word agre means "before the creation." Thus the Supersoul has been accompanying the living entity since before the creation.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1225LosAngelesAugust281972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="93" link="Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972" link_text="Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972">
<div class="heading">Actually in the beginning, agre, in the beginning—agre means in the beginning—all the sages, they worshiped the Supreme Personality of Godhead.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972|Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, in this fallen age, they have manufactured so many things. But actually in the beginning, agre, in the beginning—agre means in the beginning—all the sages, they worshiped the Supreme Personality of Godhead. Oṁ namo bhagavate vāsudevāya. Bhejire munayo 'thāgre bhagavantam. There are... Absolute Truth is manifested in three phases: brahmeti paramātmeti bhagavān iti ([[Vanisource:SB 1.2.11|SB 1.2.11]]). So Bhagavān is the last word in the Absolute Truth. So here it is said they did not worship Brahman or Paramātmā; they worshiped directly bhagavantam adhokṣajam. Adhokṣajam.</p>
</div>
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkDecember121975Vrndavana_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="259" link="Morning Walk -- December 12, 1975, Vrndavana" link_text="Morning Walk -- December 12, 1975, Vrndavana">
<div class="heading">Agre means in the beginning.
</div>
<span class="link">[[Vanisource:Morning Walk -- December 12, 1975, Vrndavana|Morning Walk -- December 12, 1975, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Aham evāsam evāgre. This is the Bhāgavata's first instruction to Brahma. Aham evāsam agre. Agre means in the beginning. So in the beginning Kṛṣṇa was there, then creation took place. Similarly in the beginning of this body, "I am spirit soul," was there. Then the body comes out. Similarly, Kṛṣṇa is there, therefore the whole cosmic manifestation has come about. Aham evāsam agre. And at the end of the creation, Kṛṣṇa is there. Similarly at the end of this body, I am there. Again I'll create another body. This is going on.</p>
</div>
</div>
</div>

Agrajatam means

2014-05-25T11:11:36Z

Jahnu: moved Agrajatam means... to Agrajatam means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Purports_to_Songs" class="sub_section" sec_index="14" parent="Lectures" text="Purports to Songs"><h3>Purports to Songs</h3>
</div>
<div id="PurporttotheMangalacaranaPrayersLosAngelesJanuary81969_1" class="quote" parent="Purports_to_Songs" book="Lec" index="17" link="Purport to the Mangalacarana Prayers -- Los Angeles, January 8, 1969" link_text="Purport to the Mangalacarana Prayers -- Los Angeles, January 8, 1969">
<div class="heading">Agrajātam means his elder brother, eldest brother.
</div>
<span class="link">[[Vanisource:Purport to the Mangalacarana Prayers -- Los Angeles, January 8, 1969|Purport to the Mangalacarana Prayers -- Los Angeles, January 8, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vande 'ham means "I am offering my respectful obeisances." Vande. V-a-n-d-e. Vande means "offering my respectful obeisances." Aham. Aham means "I." Vande 'ham śrī-gurūn, all the gurus, or spiritual masters. The offering of respect direct to the spiritual master means offering respect to all the previous ācāryas. Gurūn means plural number. All the ācāryas, they are not different from one another. Because they are coming in the disciplic succession from the original spiritual master and they have no different views, therefore, although they are many, they are one. Vande 'ham śrī-gurūn śrī-yuta-pada-kamalam. Śrī-yuta means "with all glories, with all opulence." Pada-kamalam, "lotus feet." Offering of respect to the superior begins from the feet, and blessing begins from the head. That is the system. The disciple offers his respect by touching the lotus feet of the spiritual master, and the spiritual master blesses the disciple by touching his head. Therefore it is said, "I offer my respectful obeisances unto the lotus feet of all the ācāryas." Śrī-yuga-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Gurūn means spiritual master, and vaiṣṇavāṁś ca means all their followers, devotees of Lord.</p>
<p>Spiritual master means they must have many followers. They are all Vaiṣṇavas. They are called prabhus, and the spiritual master is called prabhupāda because on his lotus feet there are many prabhus. Pada means lotus foot. So all these Vaiṣṇavas, they are all prabhus. So they are also offered respectful Not that the spiritual master alone, but along with his associates. And these associates are all Vaiṣṇavas, his disciples. They are also devotees of the Lord; therefore they should also be offered respectful obeisances. This is the process. Then śrī-rūpam. The spiritual master is descending from the Six Gosvāmīs. Out of the Six Gosvāmīs, Śrī Rūpa Gosvāmī and his elder brother Sanātana Gosvāmī are heading the list. Śrī-rūpaṁ sāgrajātam. Agrajātam means his elder brother, eldest brother. Śrī-rupaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitam. They are also associated with other Gosvāmīs, two Raghunāthas, raghunāthān, plural number. There were Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī. Then Śrī Jīva Gosvāmī. So all they are offered respected obeisances one after another.</p>
<p>And after finishing respectful obeisances to the spiritual master and the Gosvāmīs, then we approach Lord Caitanya. Lord Caitanya is also approached with His associates. Sāvadhūtam, sādvaitam. Sa means "with." Advaita, Advaita Gosai. And avadhūta means Nityānanda. So with Advaita and with Nityānanda, the offering goes to the Lord, Śrī Caitanya Mahāprabhu. So after finishing all these obeisances one after another, according to the system, then śrī-rādhā-kṛṣṇa-pādān, then we approach Rādhā and Kṛṣṇa. Rādhā-Kṛṣṇa is also associate. Kṛṣṇa is associated with Rādhārāṇī, and He (she?) is associated with Her immediate companions like Lalitā, Viśākhā, and others. So this is the process of offering respectful obeisances to the Deity. We cannot approach Rādhā-Kṛṣṇa directly. We have to approach through the spiritual master, through the Gosvāmīs, through the associates of Lord Caitanya. Then we approach Rādhā, then Kṛṣṇa. If one approaches Kṛṣṇa through this channel of disciplic succession, his efforts becomes successful. Otherwise, if he wants to approach Kṛṣṇa directly, it will be futile endeavor. (end)</p>
</div>
</div>
</div>

Agraha means

2014-05-25T11:10:49Z

Jahnu: moved Agraha means... to Agraha means

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
</div>
<div id="CCMadhya23105_0" class="quote" parent="CC_Madhya-lila" book="CC" index="5296" link="CC Madhya 23.105" link_text="CC Madhya 23.105">
<div class="heading">The word niyama means "regulative principles," and āgraha means "eagerness."
</div>
<span class="link">[[Vanisource:CC Madhya 23.105|CC Madhya 23.105, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means "regulative principles," and āgraha means "eagerness." The word agraha means "not to accept." We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255–256).</p>
:anāsaktasya viṣayān yathārham upayuñjataḥ
:nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
:prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
<p>"When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." To preach the bhakti cult, one should seriously consider these verses.</p>
</div>
</div>
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Nectar_of_Instruction" class="sub_section" sec_index="2" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Instruction"><h3>Nectar of Instruction</h3>
</div>
<div id="NOI2_0" class="quote" parent="Nectar_of_Instruction" book="OB" index="3" link="NOI 2" link_text="Nectar of Instruction 2">
<div class="heading">The word āgraha means "eagerness to accept," and agraha means "failure to accept." By the addition of either of these two words to the word niyama ("rules and regulations"), the word niyamāgraha is formed.
</div>
<span class="link">[[Vanisource:NOI 2|Nectar of Instruction 2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Accepting some of the scriptural rules and regulations for immediate benefit, as utilitarians advocate, is called niyama-āgraha, and neglecting the rules and regulations of the śāstras, which are meant for spiritual development, is called niyama-agraha. The word āgraha means "eagerness to accept," and agraha means "failure to accept." By the addition of either of these two words to the word niyama ("rules and regulations"), the word niyamāgraha is formed. Thus niyamāgraha has a twofold meaning that is understood according to the particular combination of words. Those interested in Kṛṣṇa consciousness should not be eager to accept rules and regulations for economic advancement, yet they should very faithfully accept scriptural rules and regulations for the advancement of Kṛṣṇa consciousness. They should strictly follow the regulative principles by avoiding illicit sex, meat-eating, gambling and intoxication.</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG421BombayApril101974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="185" link="Lecture on BG 4.21 -- Bombay, April 10, 1974" link_text="Lecture on BG 4.21 -- Bombay, April 10, 1974">
<div class="heading">Āgraha means unnecessarily āgraha, but without any result.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.21 -- Bombay, April 10, 1974|Lecture on BG 4.21 -- Bombay, April 10, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ ([[Vanisource:NOI 2|NOI 2]]). Niyamāgrahaḥ means niyama, scheduled rules and regulation, not to accept. Niyama āgraha or niyama agraha. Āgraha means unnecessarily āgraha, but without any result. That is called niyamāgrahaḥ. You must follow the rules regulation so that you are benefitted. But if you are not benefitted simply by following the rules and regulation, that is āgraha, only for the rules and regulation, not for the result. We must see that there is result. Niyamāgrahaḥ.</p>
</div>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionVrndavanaOctober241972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="14" link="The Nectar of Devotion -- Vrndavana, October 24, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 24, 1972">
<div class="heading">Āgrahaḥ means eagerness to accept. And āgrahaḥ, not accepting. In both ways, niyama grahaḥ.
</div>
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 24, 1972|The Nectar of Devotion -- Vrndavana, October 24, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we should not waste our time, a single moment. Time is very valuable. In your country, they say, "Time is money." So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time. Prajalpo niyamāgrahaḥ, jana-saṅgaś ca. And associating with ordinary persons who are not devotees. Jana-saṅgas. People in general, they have no taste for Kṛṣṇa. And greediness, laulyam. These things are impediments for advancing in Kṛṣṇa consciousness. Ṣaḍbhir bhaktiḥ. Niya..., niyamāgrahaḥ. Niyamāgrahaḥ means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principles with firm conviction and understanding. Niyamā agrahaḥ and niyama-āgrahaḥ. Āgrahaḥ means eagerness to accept. And āgrahaḥ, not accepting. In both ways, niyama grahaḥ. Not to accept the regulative principles, that is also faulty. And too much āgraha, false āgraha, without knowing the meaning of it, that is also faulty. So niyamāgrahaḥ.</p>
</div>
</div>
<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
</div>
<div id="ArrivalAddressNewZealandApril271976_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="35" link="Arrival Address -- New Zealand, April 27, 1976" link_text="Arrival Address -- New Zealand, April 27, 1976">
<div class="heading">Āgraha means not to accept, and niyamāgraha means simply I am packed up with the regulative principle but I do not see whether I am making progress.
</div>
<span class="link">[[Vanisource:Arrival Address -- New Zealand, April 27, 1976|Arrival Address -- New Zealand, April 27, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Prayāsa means endeavoring too much for getting something. Our life should be very simple. We shall act so simply that we shall have to save time for Kṛṣṇa consciousness. So we should not attempt anything which is very difficult to execute. So atyāhāra prayāsaś ca prajalpa, Unnecessary talking all nonsense, politics, rascaldom, speculation, this, that. No. Be grave. Don't talk nonsense, waste time. Atyāhāra prayāsaś ca prajalpo niyamāgrahaḥ. Niyamāgraha means not to accept the regulative principle, niyama āgraha. Āgraha means not to accept, and niyamāgraha means simply I am packed up with the regulative principle but I do not see whether I am making progress. So at least one should stick to follow the regulative principle. That is good. That must be done in the lower stage. So niyamāgraha. Atyāhāra prayāsaś ca prajalpo niyamāgrahaḥ, and laulyam, greediness. And jana-saṅgaś ca, and to associate with nondevotee, unwanted person. So these six things should be avoided, and the first mentioned six things should be accepted. Then our progress is sure, without any failure. We have published this book, Nectar of Instruction. Have you seen? That is Rūpa Gosvāmī. All these instructions are there. Read it very carefully. Everything is there.</p>
</div>
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkMarch101976Mayapur_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="48" link="Morning Walk -- March 10, 1976, Mayapur" link_text="Morning Walk -- March 10, 1976, Mayapur">
<div class="heading">Āgraha means only eager to follow the regulative principles, but no advancement spiritually.
</div>
<span class="link">[[Vanisource:Morning Walk -- March 10, 1976, Mayapur|Morning Walk -- March 10, 1976, Mayapur]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Niyamagrahaḥ is not good. Niyama means regulative principles. And niyama-āgrahaḥ is niyamāgrahaḥ. Āgrahaḥ means not to accept. And niyama-āgraha. Āgraha means only eager to follow the regulative principles, but no advancement spiritually. Both of them are called niyamāgrahaḥ. So the basic principle is that niyamāgrahaḥ is not recommended. The real business is that.... And if we advance in Kṛṣṇa consciousness, simple method, chanting twenty-four hours, kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]), then things will be automatically adjusted. You cannot find in Kali-yuga everything is being done very correctly, to the point. That is very difficult. Just like our poet, Allen Ginsberg. He was always accusing me, "Swamijī, you are very conservative and strict." Actually, I told him that "I am never strict, neither I am conservative. If I become conservative, then I cannot live here for a moment. So I'm not at all conservative."</p>
</div>
</div>
<div id="GardenConversationJune101976LosAngeles_1" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="124" link="Garden Conversation -- June 10, 1976, Los Angeles" link_text="Garden Conversation -- June 10, 1976, Los Angeles">
<div class="heading">Agrahaḥ means not to accept.
</div>
<span class="link">[[Vanisource:Garden Conversation -- June 10, 1976, Los Angeles|Garden Conversation -- June 10, 1976, Los Angeles]]: </span><div class="text">Prabhupāda: Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ. Prayāsa, things which are not done very easily, I have to endeavor very, very hard, that kind of work should be avoided. Atyāhāraḥ prayāsaś ca prajalpaḥ, and talking nonsense. No use, you are talking together for hours, what is the use? Prajalpa, it is called prajalpa. And niyamāgrahaḥ, and, without any result, following the regulative principles—or not following the regulative principles. Niyama-agrahaḥ. Agrahaḥ means not to accept. That is also bad. That is bad, actually. And simply to see the regulative principles without any result, that is also bad. Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ ([[Vanisource:NOI 2|NOI 2]]). Laulyam—greediness; jana-saṅgaś ca—and associating with unwanted men, jana-saṅgaḥ. We should not try to associate with nondevotees. You waste your time talking something. Ṣaḍbhir bhaktir vinaśyati. By these six principles one is loser in the matter of devotional service. Āhāra required. Just like we are reading this Bhāgavatam; it is proper utilization of time. Similarly, if we take some newspaper, some statement of the politics, and talk and argue and waste time, there is no need of such thing. I think in our institution there is no newspaper. That is one advantage.
</div>
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</div>

Aghavatam means

2014-05-25T11:07:54Z

Jahnu: moved Aghavatam means... to Aghavatam means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB62910AllahabadJanuary151971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="710" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<div class="heading">Aghavatām means those who are sinful.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Viṣṇudūtas say that "Even though one has committed so many sinful activities, if at the..., if once he utters the holy name of Nārāyaṇa, he becomes free immediately." That's a fact. It is not exaggeration. A sinful man, someway or other, if he chants this Hare Kṛṣṇa mantra, he immediately becomes free from all reaction. But the difficulty is that he commits again. That is nāmāparādha, offense. There are ten kinds of offenses. This is the severest offense, that after being freed from all sinful reaction by chanting Hare Kṛṣṇa mantra, if he again commits the same sin, that is a grievous criminal action. For ordinary man it may not be so severe, but one who is chanting Hare Kṛṣṇa mantra, if he takes advantage of this mantra, that "Because I am chanting Hare Kṛṣṇa mantra, even though I commit some sin, I'll be free," he'll be free, but because he is offender he will not achieve the ultimate goal of chanting Hare Kṛṣṇa mantra. Because he'll be freed, and again he'll commit—freed, again he'll commit—in this way there will be no chance of his liberation. But don't think that by chanting Hare Kṛṣṇa mantra one's sinful reactions are counteracted. That is not exaggeration. That's a fact. The difficulty is that one chants Hare Kṛṣṇa mantra, again commits sin, that is greatest sin. That is the greatest offense.</p>
<p>Sarveṣām apy aghavatām idam eva suniṣkṛtam. Suniṣkṛtam. Nāma-vyāharaṇaṁ viṣṇor yatas tad-viṣayā matiḥ. Now, the Viṣṇudūta says, sarveṣām apy aghavatām. Aghavatām means those who are sinful. Agha means sin, and vatām means who are possessors of sinful life. Sarveṣām, "Of all kinds of sinful persons," sarveṣām apy aghavatām idam eva suniṣkṛtam, "this is the only process by which he can become immediately freed from the reaction." Idam eva suniṣkṛtam. What is that? Nāma-vyāharaṇam: "Simply chanting this mantra," vyāharaṇa. Nāma-vyāharaṇaṁ viṣṇoḥ. Not that any other name. The foolish persons, they say that "You chant any name, any name," sometimes demigods' names, sometimes his beloved's name. They think that any name, chanting... Because the Māyāvādīs, they think that everyone is God—"Even the demigods, they are God. I am God. You are God"—therefore they say that any name you chant and you will be free. But that's not a fact. Here it is said clearly, vyāharaṇaṁ nāma viṣṇoḥ: "Only the Supreme Personality of Godhead Viṣṇu's name," viṣṇu-sahasra-nāma. There are list of one thousand names of Viṣṇu. So Kṛṣṇa and Viṣṇu, the same, and it is stated in the śāstras that by chanting one thousand holy names of Viṣṇu you can get the result of chanting..., once chanting the name of Rāma. If you, say, only chant Rāma, by this chanting, you immediately get the result of chanting thousand times Viṣṇu's name. And by chanting three times Lord Rāma's name you get the result of chanting once Kṛṣṇa's name. Therefore by chanting Kṛṣṇa's name you get all the good results.</p>
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Agha-kari means

2014-05-25T11:06:43Z

Jahnu: moved Agha-kari means... to Agha-kari means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB11315GenevaJune41974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="285" link="Lecture on SB 1.13.15 -- Geneva, June 4, 1974" link_text="Lecture on SB 1.13.15 -- Geneva, June 4, 1974">
<div class="heading">Agha-kāri means... Agha means sinful activities, and kāriṣu. Kāriṣu means those who commit sinful acts.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.13.15 -- Geneva, June 4, 1974|Lecture on SB 1.13.15 -- Geneva, June 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is our position. Anything... If you are walking on the street, if you kill an ant by walking, you will be punished. This is nature's law. We are in such a dangerous position. In every movement there is punishment. Now, if you believe the śāstras, that is different thing. If you don't believe, then do anything you like. But from śāstra we can understand the laws of nature, or God, is very, very strict, very, very strict. So Maṇḍūka Muni also chastised Yamarāja, that "In my childhood, without any knowledge I did something and for which you have given me so great punishment. So you are not fit for becoming a brāhmaṇa or kṣatriya. You become śūdra." So he was cursed to become śūdra. Therefore Yamarāja took his birth as Vidura and was born in the womb of a śūdra mother. This is the history of Vidura's birth.</p>
<p>So in his absence, Aryamā, one of the demigods, he officiated Yamarāja. Therefore it is said, abibhrad aryamā daṇḍam. The office must go on, the magistrate post cannot be vacant. Somebody must come and act. So Aryamā was acting. Yathāvad agha-kāriṣu. Agha-kāriṣu. Agha-kāri means... Agha means sinful activities, and kāriṣu. Kāriṣu means those who commit sinful acts. And yathāvat. Yathāvat means exactly to the point, how he should be punished. Yathāvad agha-kāriṣu. Yāvad dadhāra śūdratvam. So long Yamarāja continued as a śūdra, Aryamā was officiating in his place as Yamarāja. This is the purport. (reads purport:) "Vidura, born in the womb of a śūdra mother, was forbidden even to be a party of royal heritage along with his brothers Dhṛtarāṣṭra and Pāṇḍu. Then how could he occupy the post of a preacher to instruct such learned...? Answer is that even though it is accepted that he was a śūdra by birth, because he renounced the world for spiritual enlightenment by the authority of Ṛṣi Maitreya and was thoroughly educated by him in transcendental knowledge, he was quite competent to occupy the post of an ācārya or spiritual preceptor." Vidura was a śūdra, born śūdra. Then how he became a preacher?</p>
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Agaram means

2014-05-25T11:05:29Z

Jahnu: moved Agaram means... to Agaram means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB557VrndavanaOctober291976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="542" link="Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976" link_text="Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976">
<div class="heading">Agāram means packed up, shackled with iron chains, and the only happiness is maithunyam agāram.
</div>
<span class="link">[[Vanisource:Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976|Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">People say talk business-like. Why you are talking nonsense? So Kṛṣṇa says, "Yes." For business man there is one interest, real businessman. Vyavasāyātmikā buddhir ekeha kuru-nandana. One who is actually interested in business-like way to make some profit arthadam, then there is only interest is how to become Kṛṣṇa conscious. Otherwise you will manufacture so many interests. Bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. One who is not actually businessman, he is a rascal, he creates so many branches of different interests. The only one interest is how to satisfy Kṛṣṇa. This is our only business. But forgetting this business, gata-smṛtir vindati tatra tāpān. Whatever business we are doing, we are simply suffering. Tāpān āsādya, he is actually tasting miserable condition. Then how they are working? This is the conclusion of this verse, how they are being baffled in every stage, and how they are working so hard.</p>
<p>We see people are working so hard, day and night. They go to business, or go to office, from morning 5:00 up to ten o'clock at night, they work. You will see in big, big cities, how they are going by the daily, passengers how they are hanging in the buses, going. Why? Why they are working so hard? It is not very simple thing. Why they are working so hard? The answer is maithuna, sex indulgence, that's all. They have no other happiness except that sex intercourse at night, he will enjoy. Therefore he is working so hard. Otherwise there is no other happiness. Everything is zero. The only positive happiness, he's thinking like that. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). That is the only happiness, there is no secrecy. The people are working so hard, simply maithunyam agāram. It is a prison house, agāram. Agāram means packed up, shackled with iron chains, and the only happiness is maithunyam agāram. And this is only abominable, tuccham. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. So how he has accepted this lowest class of happiness as the aim of life? Ajñaḥ, rascal. The conclusion is ajñaḥ. So don't become ajñaḥ, be intelligent. And kṛṣṇa yei bhaje, sei baḍa catura. Don't be rascal, don't remain as... Thank you very much.</p>
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Agara means

2014-05-25T11:04:04Z

Jahnu: moved Agara means... to Agara means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB774044SanFranciscoMarch201967_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="781" link="Lecture on SB 7.7.40-44 -- San Francisco, March 20, 1967" link_text="Lecture on SB 7.7.40-44 -- San Francisco, March 20, 1967">
<div class="heading">Dāra means wife, and āgāra means house.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.7.40-44 -- San Francisco, March 20, 1967|Lecture on SB 7.7.40-44 -- San Francisco, March 20, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now we are desiring so many things, kāmān kāmyair kāmayate. Kāmān means desirable, and kāmayate, we hanker after such desirables, kāmyaiḥ, being too much eager, greedy, for fulfilling those objects. Yad-artham iha puruṣaḥ sa vai dehas tu. And what is that kāma? What are those desirables? The desirables are simply for making this body perfect. Not perfect—comfortable. Perfect it cannot be, but as far as possible... We are manufacturing nice cushions for sitting comfortably, nice bedroom, buy nice motorcars, and... Everything for this body. The ultimate aim is to make this body comfortable. That's all. But Prahlāda Mahārāja says that the body itself, dehaḥ, sa vai dehas tu pārakyo bhaṅguro. Either you make your position secure and comfortable in this life or next life... Next life means there are many religious rituals which assures in your next life very comfortable life, very, I mean to say, long duration of life in other planets. So either you make arrangement in this life or in the next life, in the material world, if you make your next life in the spiritual world, then that is a different question. But so far we are materially concerned, either we make comfortable life in this life or in the next. But the body itself is kṣaṇa-bhaṅguraḥ, it is perishable. It is perishable. Sa vai dehas tu pārakyo bhaṅguro yāty upaiti.</p>
:kim u vyavahitāpatya-
:dārāgāra-dhanādayaḥ
:rājya-kośa-gajāmātya-
:bhṛtyāptā mamatāspadāḥ
:([[Vanisource:SB 7.7.44|SB 7.7.44]])
<p>They were all sons of big chieftains and ministers, and he was himself the son of the king, Hiraṇyakaśipu. Therefore he was speaking from his own standard. He says that kim u vyavahitāpatya-dārāgāra-dhanādayaḥ. Apatya means we are expanding. We are single. Now we are expanding by our children, apatya. And dāra means wife. The Sanskrit word strī... Strī means woman, and the root meaning of strī means "which expands." As soon as you have got wife, you expand yourself. You are one, and as soon as you get your wife, you become three, four, five. So strī means that helps me expanding. That is the root meaning. So Prahlāda Mahārāja says that what is the use by expanding your attachment to this material world by children? Apatya-dāra. Dārāgāra. Dāra means wife, and āgāra means house. Dārāgāra-dhanadayaḥ. Dhanādayaḥ means riches. These are our expanding processes. And rājya, kingdom. Rājya. Kośa. Kośa means treasury. These are concerned with government. Government wants to expand. Rājya, kośa, and gaja. Gaja means elephant. The royal orders, they keep elephants. Especially in India, those who are princely order, they must keep at least dozens of elephants, and many thousands of horses. That is royal opulence. So rājya-kośa-gajāmātya. Amātya means minister, and bhṛtya, bhṛtya means servants, and āptā mean friends. That means, in other words, Prahlāda Mahārāja says that there is no necessity of expanding these material opulences.</p>
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Adya means

2014-05-25T11:01:21Z

Jahnu: moved Adya means... to Adya means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41MontrealAugust241968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="131" link="Lecture on BG 4.1 -- Montreal, August 24, 1968" link_text="Lecture on BG 4.1 -- Montreal, August 24, 1968">
<div class="heading">Adya means "today." "Today I am speaking on the battlefield."
</div>
<span class="link">[[Vanisource:Lecture on BG 4.1 -- Montreal, August 24, 1968|Lecture on BG 4.1 -- Montreal, August 24, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here also, the same word is used, that Kṛṣṇa says, sa eva ayam, "This yoga system, the Bhagavad-gītā yoga system which I am now speaking to you, is very old. How old you can imagine that I first spoke it to the sun-god." If you calculate only the age of Manu, it is about forty millions of years ago. To speak the minimum. So anyway, it is very, very old. Not that it is doctrine which is presented... Just like in the modern educational system somebody is presenting some doctrine, and he's getting the title "Doctor," some new thesis. It is not like that. There is nothing to be researched. Eternal knowledge has nothing to be researched. There is no question of research. It is already established. Otherwise there is no meaning of eternal. This knowledge of Bhagavad-gītā is eternal. It is not a product of modern research or doctrine. Purātanaḥ sa eva. Sa evāyaṁ mayā te adya. Adya means "today." "Today I am speaking on the battlefield." Yogaḥ proktaḥ purātanaḥ. "Why You are selecting me? Why You are selecting me and why this battlefield? You are speaking a philosophical doctrine and the science of God, and You are speaking to me. I am not a Vedantist, I am not even a brāhmaṇa, I am not even sannyāsī. Ordinary gṛhastha. Of course, I have got the privilege that I am Your friend. So much so. Otherwise, yoga system is not to be spoken to me. Why You are speaking to me?" This may be questioned. Why specifically it was spoken to Arjuna? The reply is, bhakto 'si. "The only qualification is that you are My devotee. That's all."</p>
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Advaya-jnana-tattva means

2014-05-25T10:59:24Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Sri_Caitanya-caritamrta_Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on CC Madhya-lila 20.152-154 -- New York, December 5, 1966" link_text="Lecture on CC Madhya-lila 20.152-154 -- New York, December 5, 1966">
<div class="heading">Advaya-jñāna-tattva means He is Absolute. He is not relative. Here everything is relative, but God means He is Absolute.</div>

<div class="text">'''[[Vanisource:Lecture on CC Madhya-lila 20.152-154 -- New York, December 5, 1966|Lecture on CC Madhya-lila 20.152-154 -- New York, December 5, 1966]]:''' So that greatness of Lord Kṛṣṇa is being described here by Lord Caitanya to His disciple, Sanātana Gosvāmī. Advaya-jñāna-tattva, vraje vrajendra-nandana. Advaya-jñāna-tattva. Advaya-jñāna-tattva means He is Absolute. He is not relative. Here everything is relative, but God means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness. To understand good, we have to understand what is bad. So here it is everything duality. So Kṛṣṇa is Absolute. That is the first understanding, that there is no duality. Kṛṣṇa, His name, His fame, His pastimes, His quality, His association, associates—everything is one. One plus one equal to one, always remember. There is no difference between Kṛṣṇa and Kṛṣṇa's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say "water, water, water, water," that will not quench my thirst. I must have the thing, water, and then it will be acting. But Kṛṣṇa is advaya-jñāna. So when we hear Kṛṣṇa's name, then we should understand that "Kṛṣṇa is before me in His sound vibration. He is present before me in sound because He is everything." Why sound (is) not Kṛṣṇa? If He is everything, sound is also Kṛṣṇa.</div>
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Advaya-jnana means

2014-05-25T10:58:24Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG71AucklandApril151972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="233" link="Lecture on BG 7.1 -- Auckland, April 15, 1972" link_text="Lecture on BG 7.1 -- Auckland, April 15, 1972">
<div class="heading">Advaya-jñāna means without any duality.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Auckland, April 15, 1972|Lecture on BG 7.1 -- Auckland, April 15, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So your prayer, nirākāra, or gagana-sadṛśa, that is one feature of Kṛṣṇa. Kṛṣṇa is person. The nirākāra, Brahman feature is His effulgence of the body. That is expressed in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The Absolute Truth is realized in three angles of vision according to the capacity of the devotee. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Tattva-vit. Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows. So vadanti tat tattva-vidas tattvam ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jñāna. Advaya-jñāna means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely. If I say... It is a, rather in ordinary language, relative world. Here everything is relative. Just like if I say "father," "father" has no meaning if there is no son. Duality. If I say "good," so unless I have got idea of bad, I cannot understand good. If I say "light," unless I have got conception of darkness, I cannot understand light.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB7918MayapurFebruary251976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="825" link="Lecture on SB 7.9.18 -- Mayapur, February 25, 1976" link_text="Lecture on SB 7.9.18 -- Mayapur, February 25, 1976">
<div class="heading">Advaya-jñāna means without any difference.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.9.18 -- Mayapur, February 25, 1976|Lecture on SB 7.9.18 -- Mayapur, February 25, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So they are going on like that. Therefore one must be warned, as Prahlāda Mahārāja said. This is mahājana yena... Prahlāda Mahārāja means... He... As he is saying, we must accept. We should not indulge in speculation in..., or literature, literary career, which is never touched by the mahājana. So it is that one must be... The literature must be viriñca-gītāḥ. Why you are giving so much stress on Bhagavad-gītā as it is? Because it is spoken by Kṛṣṇa. Similarly, anything written by Kṛṣṇa's pure devotee, that is important. Otherwise it's not important. It is not important. So 'haṁ priyasya suhṛdaḥ. We should be engaged always. Reading book is very good, but it must be written by authorities. Then it is good. Now, otherwise, if you read twenty-four hours the newspaper or ordinary book, that kind of reading is simply waste of time. But if we read authorized literature, then that... What will happen then? Then ajas titarmy anugṛṇan guṇa-vipramukto. Very easily, simply by reading such book, we shall be free from material entanglement, simply. Because... Just like Bhagavad-gītā. Bhagavad-gītā and Bhagavān Kṛṣṇa, they are identical. There is no difference. Don't think, "When I am reading Bhagavad-gītā not with purpose, then I am bereft." But to associate, to..., with a desire that "I shall be able to associate with devotee and Kṛṣṇa," then Bhagavad-gītā is nondifferent from Kṛṣṇa. There is no difference. Advaya-jñāna. Advaya-jñāna means without any difference. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam ([[Vanisource:SB 1.2.11|SB 1.2.11]]), Advayam. If you are a devotee, bona fide devotee, when you read Bhagavad-gītā, you must know Kṛṣṇa is there. If you are a pure devotee, when you chant Hare Kṛṣṇa, Kṛṣṇa is there on your tongue, dancing. Don't think otherwise. Kṛṣṇa is there. Nāma-cintāmaṇi-kṛṣṇaḥ. Nāma. Anyone who is chanting Hare Kṛṣṇa without any offense... Ten kinds of offenses, you know that. By avoiding offense, if you chant Hare Kṛṣṇa, then you must know Kṛṣṇa is there.</p>
</div>
</div>
<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
</div>
<div id="LectureonCCMadhyalila20146151NewYorkDecember31966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="80" link="Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966" link_text="Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966">
<div class="heading">And advaya-jñāna means, nonduality means, the person and the name is the same.
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966|Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The Absolute Truth, those who know about Absolute Truth, they say..." Śrīmad-Bhāgavata describes about the Absolute, vadanti tat tattva-vidaḥ. Tattva-vidaḥ means "those who are in the knowledge about the Absolute Truth." Vadanti tat: "They describe that thing as Absolute Truth." What is that? Advaya-jñāna: "There is no duality of knowledge." That is Absolute Truth. Vadanti tat tattva-vidas tattvaṁ yad advaya-jñānam ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Advaya-jñānam means just like you are Mr. such and such, and when you are not present, if I ask, "Mr. such and such, please help me this way." But you are not present; you cannot help. Therefore it is duality. Your name and you, person—duality. And advaya-jñāna means, nonduality means, the person and the name is the same. Otherwise what is the use of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare? Then in that way I can chant anyone's name? No. This Kṛṣṇa name and Kṛṣṇa is Absolute Truth, advaya-jñāna, nonduality. Nonduality.</p>
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Advaita-siddhanta means

2014-05-25T10:57:11Z

Jahnu: moved Advaita-siddhanta means... to Advaita-siddhanta means

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya12194_0" class="quote" parent="CC_Madhya-lila" book="CC" index="2702" link="CC Madhya 12.194" link_text="CC Madhya 12.194">
<div class="heading">Here advaita-siddhānta means advaya-jñāna, or oneness in variety.
</div>
<span class="link">[[Vanisource:CC Madhya 12.194|CC Madhya 12.194, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of ācārya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhānta, expressed at the very beginning of the Caitanya-caritāmṛta ([[Vanisource:CC Adi 1.3|CC Adi 1.3]]), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam's conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.</p>
<p>A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Kṛṣṇa says in the Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a distinction between the different parts of one's personal self, between types of the same category, and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable. Due to the eternal existence of knowledge, the knower and the knowable, devotees everywhere know about the eternal existence of the form, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monists' preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.</p>
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Adurlabha means

2014-05-25T10:56:02Z

Jahnu: moved Adurlabha means... to Adurlabha means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB799MontrealJuly41968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="802" link="Lecture on SB 7.9.9 -- Montreal, July 4, 1968" link_text="Lecture on SB 7.9.9 -- Montreal, July 4, 1968">
<div class="heading">Adurlabha means very easily obtained.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.9.9 -- Montreal, July 4, 1968|Lecture on SB 7.9.9 -- Montreal, July 4, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So with our material acquisition it is not possible to please the Supreme Personality of Godhead. How, then, He can be pleased? Now, bhaktyā tutoṣa bhagavān gaja yūtha pāya. You can simply please the Supreme Personality of Godhead by your transcendental loving service. That's all. If you try, if you learn the art of loving, then you can... He will be just like a playmate with you. Kṛṣṇa is so nice.</p>
:advaitam acyutam anādim ananta-rūpam
:ādyaṁ purāṇa-puruṣam nava-yauvanaṁ ca
:vedeṣu durlabham adurlabham ātma-bhaktau
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.33)
<p>Here is also. In the Brahma-saṁhitā it is said that adurlabham ātma-bhaktau. Adurlabha means very easily obtained. Durlabha means very difficult to obtain, and adurlabha, just the opposite: very easily obtained. How? Now, ātma-bhaktau: "Those who are devotees of the Lord, for them He is very easily available." So affection is so nice thing. So try to develop your affection. That affection is already there. Don't think that Kṛṣṇa affection is being artificially propagated. Perhaps in this meeting I am the only Indian, but all my students here, they are all Americans. They belong to different faith. How they are developing Kṛṣṇa consciousness? I am not bribing them, I have no money. But still, why they are so much affectionate? This is the proof that everyone has got dormant Kṛṣṇa consciousness within himself. It is not an artificial thing. Simply you have to develop it. It is not taught actually. Just like a young boy or young girl—there is no educational department how to love a young girl or young boy. It is already there. It is not taught. Similarly, the Kṛṣṇa consciousness is not the subject matter of being taught. Please try to note this. Kṛṣṇa consciousness is not a thing as you are taught technology or mathematics or like that. It is already there. Simply we have to revive it. Simply we have to revive it. Nitya-siddha kṛṣṇa-bhakti.</p>
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Adrsta means

2014-05-25T10:55:42Z

Jahnu: moved Adrsta means... to Adrsta means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG1317BombayOctober111973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="365" link="Lecture on BG 13.17 -- Bombay, October 11, 1973" link_text="Lecture on BG 13.17 -- Bombay, October 11, 1973">
<div class="heading">Adṛṣṭa means that which you can not see, but it has been fixed up by superior intelligence, that this much you will get.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.17 -- Bombay, October 11, 1973|Lecture on BG 13.17 -- Bombay, October 11, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So entanglement means today I am thinking, "I have got this body"—Indian body or American body or this body or this body or fat body, thin body—tomorrow I may not possess. As soon as I get another body, that means the chapter changes. If I get the body of a dog then I may act like a dog. If I get the body of a hog, then I act like a hog. And if I get the body of a God... God you cannot. Demigod, higher standard of life, then you can act like that. The body is the destiny. With the body everything is destined, your material happiness and distress, everything.</p>
<p>That is called adṛṣṭa. Adṛṣṭa means that which you can not see, but it has been fixed up by superior intelligence, that this much you will get. Therefore we see so many divisions of status; one man is working very hard day and night, but it is very difficult for him to collect even so much money that (he) can eat nicely. Because the body is made for that. Similarly, another man, born with silver spoon in the mouth. He hasn't got to try very much, but he gets his money quickly, very quickly. Therefore the Bhāgavata says, that "Don't waste your time for so-called happiness and distress. Don't waste your time. Because you are already destined to receive a standard of happiness and distress." You cannot change it. But you can change your consciousness. That is possible. But you cannot change your material position.</p>
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Aditya-varna means

2014-05-25T10:52:03Z

Jahnu: moved Aditya-varna means... to Aditya-varna means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril11974Bombay_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="51" link="Morning Walk -- April 1, 1974, Bombay" link_text="Morning Walk -- April 1, 1974, Bombay">
<div class="heading">Āditya-varṇa means self-effulgent.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 1, 1974, Bombay|Morning Walk -- April 1, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (break) ...varṇa. That is... Āditya-varṇa means self-effulgent. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). That is āditya-varṇa. Āditya is never in darkness.</p>
<p>Chandobhai: Prayāṇa-kāle manasācalena...</p>
<p>Dr. Patel: Prayāṇa-kāle manasācalena. Acalena.</p>
<p>Prabhupāda: Again... Acalena. Acalena means he has been practiced to fix his mind to Kṛṣṇa. Then, if he's successful, the prayāṇa-kāle, he must remember.</p>
<p>Chandobhai: Yes, yes. Here. Bhaktyā yukto yoga-balena caiva.</p>
<p>Prabhupāda: Yoga. Bhaktya. That is the bhakti-yoga. Not otherwise.</p>
<p>Chandobhai: Bhruvor madhye prāṇam āveśya samyak.</p>
<p>Prabhupāda: Ah. Hare Kṛṣṇa. (break) ...they meditate all the life, the so-called yogis. Something impersonal... Some light, like this, like that. Light may be also, if that Brahmān light. But here it is specifically mentioned...</p>
<p>Dr. Patel: Especially spontaneously you feel some light...</p>
<p>Prabhupāda: That's all right, Brahma-light. But the Brahma-light, according to Bhāgavata philosophy, even one enters in the Brahman effulgence, still he falls down. Still he falls down. Arūhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādhṛta-yusmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Unless one is fixed up in the personal form of the Lord, there is chance of falling down.</p>
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Aditya means

2014-05-25T10:50:23Z

Jahnu: moved Aditya means... to Aditya means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila7108SanFranciscoFebruary181967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="35" link="Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967" link_text="Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967">
<div class="heading">Āditya means the sun. Just like sun. Wherever the sun planet is there, oh, there is sunshine, always shining.
</div>
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967|Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, again, patiṁ patīnāṁ paramaṁ parastād. That, that puruṣa, that... (break) ...mahāntam, the greatest, mahāntam. Mahāntam means the last word of the greatest. Antam means the last, and mahā means great. We have got idea of great, great, greater, greater, greatness, greatness. Where we finish all greatness, He's mahāntam. Mahāntam āditya-varṇam. Āditya-varṇam. Āditya means the sun. Just like sun. Wherever the sun planet is there, oh, there is sunshine, always shining. So where the sun planet... Wherefrom... The sun planet is also a material thing like this earth. Wherefrom the... (break) ...inhabitants, they're all fiery. Therefore their glaring effulgence is being manifested. So if you can see in the material world such effulgence of a certain point, particular planet, how can you disbelieve that Kṛṣṇa planet is more dazzling? Kṛṣṇa planet is more dazzling, and from Kṛṣṇa planet the brahma-jyotir is emanating. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam (Bs. 5.40). We get this information from Brahma-saṁhitā that, by spreading His effulgence, yasya prabhā... Prabhā means illumination, prakāśa. Just like this light is illuminating. So yasya prabhā. "Because illuminating light is emanating from His body..." Yasya prabhā prabhavato jagad-aṇḍa-koṭi: (Bs. 5.40) "In that effulgence, millions and millions of planets are generating." The same example you can take, that all these planets... This is scientifically true, I mean to say, that all these planets, they have generated from the sunshine. Similarly, spiritual world, that effulgence of the body of Kṛṣṇa, that is spread, and there are hundreds and millions of Vaikuṇṭha planets are there. Mahāntam āditya-varṇam. And then where is that āditya? Where is that supreme sun? Tamasaḥ parastāt. Oh, that is beyond this darkness. This material world is dark by nature. We have several times explained. Therefore in the temporary... Now, just see the arrangement. The sun is there to drive out darkness, but the night is also there so that we can understand that by nature it is dark. Simply by timely appearance of the sun, it becomes day. Therefore there is day and night, day and night, day and night. Tamasaḥ parastāt. And other Vedic literatures-tamasi mā jyotir gamaḥ: "Don't keep yourself in this darkness. Just try to get out of it and go to that Brahman effulgence." Jyotir gamaḥ. Tamasaḥ parastāt.</p>
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Adi-rajam means

2014-05-25T10:48:01Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB41621_0" class="quote" parent="SB_Canto_4" book="SB" index="682" link="SB 4.16.21" link_text="SB 4.16.21">
<div class="heading">The word ādi-rājam means "the original king."
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<span class="link">[[Vanisource:SB 4.16.21|SB 4.16.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the King travels all over the world, other kings, as well as the demigods, will offer him all kinds of presentations. Their queens will also consider him the original king, who carries in His hands the emblems of club and disc, and will sing of his fame, for he will be as reputable as the Supreme Personality of Godhead.</p>
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<div class="purport text"><p>As far as reputation is concerned, King Pṛthu is already known as the incarnation of the Supreme Personality of Godhead. The word ādi-rājam means "the original king." The original king is Nārāyaṇa, or Lord Viṣṇu. People do not know that the original king, or Nārāyaṇa, is actually the protector of all living entities. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Actually the Supreme Personality of Godhead is maintaining all living entities. The king, or naradeva, is His representative. As such, the king's duty is to personally supervise the distribution of wealth for the maintenance of all living entities. If he does so, he will be as reputable as Nārāyaṇa. As mentioned in this verse (tad-yaśaḥ), Pṛthu Mahārāja was actually carrying with him the reputation of the Supreme Personality of Godhead because he was actually reigning over the world in that capacity.</p>
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Adi-pati means

2014-05-25T10:42:25Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="InitiationsNewYorkJuly231971_0" class="quote" parent="Initiation_Lectures" book="Lec" index="33" link="Initiations -- New York, July 23, 1971" link_text="Initiations -- New York, July 23, 1971">
<div class="heading">Ādi-pati means king. So you should be king. What is the business of king?
</div>
<span class="link">[[Vanisource:Initiations -- New York, July 23, 1971|Initiations -- New York, July 23, 1971]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Come on, next. (break) Ādi-pati. Ādi-pati means king. So you should be king. What is the business of king?</p>
<p>Ādi-pati: To rule.</p>
<p>Prabhupāda: So where you shall rule? You cannot say?</p>
<p>Ādi-pati: What is the rule?</p>
<p>Trivikrama: Where.</p>
<p>Prabhupāda: Where you will rule? You will rule over your senses. (laughter) Come on. Hare Kṛṣṇa. You know how to rule?</p>
<p>Ādi-pati: Everyone.</p>
<p>Prabhupāda: The rules. You do not know the four rules?</p>
<p>Ādi-pati: Oh, the rules. No meat-eating...</p>
<p>Prabhupāda: Yes, that is the ruling.</p>
<p>Ādi-pati: No illicit sex, no gambling...</p>
<p>Prabhupāda: Yes, if you... Then you become king. Come on, next.</p>
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Adhyatmikah means

2014-05-25T10:32:44Z

Jahnu: moved Adhyatmikah means... to Adhyatmikah means

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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB32513LosAngelesNovember101968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="434" link="Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968" link_text="Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968">
<div class="heading">Ādhyātmikaḥ means "pertaining to the soul."
</div>
<span class="link">[[Vanisource:Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968|Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Similarly, the scriptures, the sages, the saintly persons, the devotees, the representative of Kṛṣṇa, God, they're very much anxious to take us back to Godhead, back to home. That is niḥśreyasāya. That is the ultimate benediction. To be repaired(?), enamored by the temporary society, friendship and love. And it has become a thankless task for the saintly persons, devotees of God, to drag them: "Oh, please come here. Please chant Hare Kṛṣṇa. Please be Kṛṣṇa conscious. Please be God conscious." Nobody likes it. They think it botheration, "Why Swamiji comes here and bothers us?" But it has become the business. Therefore the qualification of a saintly person is titikṣava, very tolerant, very tolerant. Just like Lord Jesus Christ, he was crucified. Still, he was so tolerant he, at the time of crucification, he's praying to God, "My Lord, these people do not know what they are doing. Please forgive them." Just see how much tolerant. Titikṣava. This is the first qualification of saintly person or God's servant or God's son. Very tolerant. They have to push on their Kṛṣṇa conscious movement or God conscious movement through so many odds. Through so many odds. Because they are just like the child; he's attracted with playthings.</p>
<p>So yoga means, here it is stated, yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya. Yoga system means to lead one to the ultimate benediction. And ādhyātmikaḥ. Ādhyātmikaḥ means "pertaining to the soul." Yoga, practice of yoga, does not mean to gain some material profit. Actually, those who have attained to perfection to some extent in the yoga process... The yoga process which is very much advertised in your country, that is more or less bodily exercise. Yoga process is very difficult for the modern age. I have several times discussed this point. The preliminary process-yama, niyama, āsana, prāṇāyāma, dhyāna, dhāraṇā, samādhi—the eight processes... To control the senses, to control the mind, to practice sitting postures... Under certain physical posture the mind become concentrated. So there are different āsanas. Then meditation, then contemplation, then absorption. These things are preliminary process. But actually, the yoga means to attain ultimate benediction, niḥśreyasāya. What is that niḥśreyasāya? Now, spiritual realization. That is niḥśreyasāya.</p>
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Adhyatma means

2014-05-25T10:16:07Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril11974Bombay_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="51" link="Morning Walk -- April 1, 1974, Bombay" link_text="Morning Walk -- April 1, 1974, Bombay">
<div class="heading">Ātma means body, mind and the soul, but here adhyātma means the body and the mind. That is material nature.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 1, 1974, Bombay|Morning Walk -- April 1, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Sva-bhāvaḥ means nature.</p>
<p>Dr. Patel: Nature. Sva-bhāvaḥ...</p>
<p>Chandobhai: Adhyātmam.</p>
<p>Dr. Patel: Adhi-ātma. That is the...</p>
<p>Chandobhai: That is real bhāva.</p>
<p>Prabhupāda: Adhyātma. Adhyātma means bodily and mentally.</p>
<p>Chandobhai: Ah, bodily and mentally, yes.</p>
<p>Dr. Patel: Adhyātma? Bodily and mentally?</p>
<p>Prabhupāda: Yes.</p>
<p>Chandobhai: Mentally. Spiritually... Inner existence.</p>
<p>Prabhupāda: No. Adhyātmam. Adhyātma. Ātma means body, mind and the soul, but here adhyātma means the body and the mind. That is material nature. The body and mind is made of material nature.</p>
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Adhruvam means

2014-05-25T10:10:02Z

Jahnu: moved Adhruvam means... to Adhruvam means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB761SanFranciscoMarch31967_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="733" link="Lecture on SB 7.6.1 -- San Francisco, March 3, 1967" link_text="Lecture on SB 7.6.1 -- San Francisco, March 3, 1967">
<div class="heading">Adhruvam means this body also will not exist. Adhruvam. It is not eternal. This soul is eternal, but the body is not eternal.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.1 -- San Francisco, March 3, 1967|Lecture on SB 7.6.1 -- San Francisco, March 3, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Perhaps you do not know. There are nine million types of aquatic animals. So we have to pass through all these nine millions. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. And lakṣa-viṁśati, 200,000's. I am sorry, not nine millions; 900,000. And then two millions species of plant life, vegetable life, we have to pass through. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati, kṛmayo rudra-sāṅkhyakāḥ. And eleven hundred thousands species of worms and reptiles. Sthāvarā lakṣa-viṁśati kṛmayo rudra, pakṣiṇāṁ daśa-lakṣaṇam. And there are ten hundred thousands of species of the birds. So similarly, there are three million types of four-legged animals. And the human species of life are only 400,000 species, or types, as you say. In this way the total is 8,400,000's of types of bodies, and we have to pass through, by transmigration, from one body to another, another, another, another. Now we have got this civilized form of body. Prahlāda Mahārāja says that it is very rare opportunity. We should not misuse this body just like other animals. Then it will be our foolishness.</p>
<p>Durlabhaṁ mānuṣaṁ janma tad apy adhruvam. When we have got this human form of body, then we shall live more than the cats and dogs? No. Adhruvam. Adhruvam means this body also will not exist. Adhruvam. It is not eternal. This soul is eternal, but the body is not eternal. But although it is not eternal, the distinction between this body and the animal body is that although it will not exist... As a dog's body will not exist or a cat's body will not exist or the bird's body will not exist, similarly, this body also will not exist. That's a fact. But arthadam: but if you like, you can attain the highest perfection of life in this body. That is the opportunity. Therefore, from the very beginning, a child should be given opportunity how to make his life perfect. That is Vedic civilization.</p>
<p>Śrīmad-Bhāgavatam says that "One should not become a father, one should not become a mother, one should not become a spiritual master, one should not become a guardian, one should not become a husband..." In this way they have given a long list. Who? Who is that one? "One who cannot give his dependents relief from death." Samupeta-mṛtyuḥ. Na mocayed yaḥ samupeta-mṛtyuḥ: "One who cannot make free his dependents." What is that freedom? "Freedom from the cycle of birth and death." He should not become a father or mother or spiritual master, like that. And Prahlāda Mahārāja is also instructing in this way, that "This human form body should be utilized fully for understanding our real position, our relationship with God, and our transaction, our dealings, and the basis of our relationship with God, and what is the real goal of life." So Caitanya Mahāprabhu has said that the real goal of life is premā pum-artho mahān, prema, to attain love. Of course, in this material world, so many things are going on in the name of love. But actually there is no love. They are all lust. But going on in trade in the name of love. Love is possible only with Kṛṣṇa, or God. Premā pum-artho mahān. So Caitanya Mahāprabhu's... Not any other thing.</p>
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<div id="LectureonSB7612StockholmSeptember61973_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="745" link="Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973" link_text="Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973">
<div class="heading">Adhruvam means it will also not stay.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973|Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is highest perfection. Na te vidhuḥ svārtha-gatiṁ hi viṣṇum. Practically, the so-called civilized men at the present moment, they do not know what is the actual goal of life. The Prahlāda Mahārāja advising, although he's a child, but he has heard from authority, from Nārada Muni, therefore he's instructing his class friend. Because his father was a great atheist, Hiraṇyakaśipu. He was very angry. When Prahlāda Mahārāja used to talk of God consciousness, he was very much disturbed, he used to chastise him, "Wherefrom this nonsense boy has learned this God, God, God?" He was very much disturbed. So he was very afraid of his father at home. But in the school, as soon as the teachers were away, tiffin hour, he would take the opportunity and preach something about God. That is the statement here. So he says, durlabhaṁ mānuṣaṁ: "My dear friends, this human form of life is very rarely obtained." Durlabhaṁ mānuṣaṁ janma tad apy adhruvam. Adhruvam means it will also not stay. "Because I have got this human form of body, therefore, I'll live forever." No. I'll have to die like cats and dog. But because I have got this human form of life, I can understand what is the truth. That is my opportunity. Durlabhaṁ mānuṣaṁ janma tad apy adhruvam. It will not stay.</p>
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Adhiyajnah means

2014-05-25T10:07:39Z

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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril11974Bombay_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="51" link="Morning Walk -- April 1, 1974, Bombay" link_text="Morning Walk -- April 1, 1974, Bombay">
<div class="heading">Adhiyajñaḥ means Paramātmā.
</div>
<span class="link">[[Vanisource:Morning Walk -- April 1, 1974, Bombay|Morning Walk -- April 1, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Ah, that will be explained. Karma, akarma, yes. (break) ...the same, material. Kṣara. Kṣara bhāvaḥ. That is perishable.</p>
<p>Chandobhai: Perishable.</p>
<p>Prabhupāda: Yes.</p>
<p>Chandobhai: Puruṣaś cādhidaivatam.</p>
<p>Prabhupāda: Puruṣa. Puruṣa means the soul.</p>
<p>Chandobhai: Soul. Jīva.</p>
<p>Prabhupāda: Yes, the jīva. Puruṣa adhidaivatam. Then?</p>
<p>Chandobhai: Adhiyajño 'ham evātra.</p>
<p>Prabhupāda: Adhiyajñaḥ means Paramātmā.</p>
<p>Dr. Patel: Adhidaiva means jīva.</p>
<p>Prabhupāda: No.</p>
<p>Chandobhai: No, no. Adhidaiva, puruṣa.</p>
<p>Prabhupāda: Adhidaiva, jīva. Adhiyajña, Paramātmā.</p>
<p>Dr. Patel: That is what I said.</p>
<p>Prabhupāda: Yes.</p>
<p>Chandobhai: Adhiyajña is... (break)</p>
<p>Prabhupāda: Karma means which produces result. And akarma means which does not produce result. So that they do not know.</p>
<p>Chandobhai: And the vikarma.</p>
<p>Prabhupāda: Just like these activities, devotional service, it does not produce any result. And the ordinary man... Suppose they are also selling books. An ordinary man also selling books. It appears to be the same. But they are not creating any result. But ordinary bookseller, he's creating his result, pāpa-puṇya. That is karma and akarma. And vikarma.</p>
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Adhitani means

2014-05-25T10:06:32Z

Jahnu: moved Adhitani means... to Adhitani means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1156LondonAugust231971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="16" link="Lecture on SB 1.1.5-6 -- London, August 23, 1971" link_text="Lecture on SB 1.1.5-6 -- London, August 23, 1971">
<div class="heading">Adhītāni means "You have read." And "You have explained."
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<span class="link">[[Vanisource:Lecture on SB 1.1.5-6 -- London, August 23, 1971|Lecture on SB 1.1.5-6 -- London, August 23, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dharma-śāstra. In the Vedic civilization there are twenty big, big books, dharma-śāstra, for regulating life. Very difficult subject matter, dharma-śāstra. So Sūta Gosvāmī was offered the seat of vyāsāsana because he was aware of these things, itihāsa, history, Purāṇa, still older history, dharma-śāstra, the scriptures, everything. Therefore he's first of all addressing that "You have read... Not only you have read, but you have described." Description means... You read something. Unless you fully assimilate, understand, you cannot describe it. So two things... Simply reading will not help us. When we shall be able to preach the reading matter, doesn't matter whether in the same language or in my own language... It doesn't matter. That is wanted. Ākhyātāny adhītāni. Adhītāni means "You have read." And "You have explained." In this way the śaunakādi ṛṣis... There were thousands of ṛṣis in Naimiṣāraṇya... When you go to India, you must see this place, Naimiṣāraṇya. It is very, very old place. At least, from historical point of view, modern estimate is it is five thousand years old, because the first Bhāgavata discussion took place there after instruction of Vyāsadeva. So in India there are many places very suitable for spiritual advancement. Still they're existing from the very, very old time, historical time.</p>
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Adhitam means

2014-05-25T10:03:55Z

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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB154LosAngelesJanuary121968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="132" link="Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968" link_text="Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968">
<div class="heading">Adhītam means, "You have studied thoroughly." What about? Brahman. Brahman means the Absolute Truth.
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<span class="link">[[Vanisource:Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968|Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The question of Nārada to Vyāsadeva his disciple, that "My dear disciple Vyāsadeva, you have thoroughly inquired," jijñāsā, adhītam. Adhītam means, "You have studied thoroughly." What about? Brahman. Brahman means the Absolute Truth. Jijñāsitam adhītaṁ ca brahma, and the Absolute Truth, yat tat brahma sanātanam. Sanātanam means eternal. The conception of Brahman, Absolute Truth, is eternal. Brahman, the definition of Brahman is "that which is the greatest." Just like we say God is great. Greatest. And increasing also. Brahman is not limited. Just like we have got some idea, say, the sky, the greatest. But this is also increasing. According to astronomical calculation, the planets and the universe, they can increase. So the Absolute Truth, that is eternally increasing. There is no comparison of Brahman's increasement and magnitude. Sanātana, and that is also eternal.</p>
<p>So for spiritual realization this is very important thing, jijñāsā. Jijñāsā means inquiry. One who is not inquisitive, for him there is no progress, either spiritually or materially. In ordinary school also, the boy who inquires from the teacher always, he is considered to be very intelligent boy. Similarly, in our householder life, sometimes, generally, the children, they inquire from the parents: "Father, what is this? Father, what is that?" That boy, that child, is supposed to be very intelligent. This is experienced. So for spiritual life also, one should be very seriously inquisitive and studious.</p>
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Adhisvara means

2014-05-25T10:03:27Z

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<div id="SB4635_0" class="quote" parent="SB_Canto_4" book="SB" index="209" link="SB 4.6.35" link_text="SB 4.6.35">
<div class="heading">Adhīśvara means particularly "controller of the senses."
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<span class="link">[[Vanisource:SB 4.6.35|SB 4.6.35, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The demigods saw Lord Śiva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.</p>
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<div class="purport text"><p>Lord Śiva is full of wisdom and tapasya, austerity. One who knows the modes of work is understood to be situated on the path of devotional service to the Supreme Personality of Godhead. One cannot serve the Supreme Personality of Godhead unless one has achieved full perfectional knowledge in the ways and means of performing devotional service.</p>
<p>Lord Śiva is described here as adhīśvara. Īśvara means "controller," and adhīśvara means particularly "controller of the senses." Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Śiva is the emblem of such perfection, and therefore in the scriptures it is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is a Vaiṣṇava. Lord Śiva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-maṅgala, good fortune personified for all conditioned souls.</p>
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Adhikataram means

2014-05-25T10:00:01Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB11529LosAngelesDecember71973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="297" link="Lecture on SB 1.15.29 -- Los Angeles, December 7, 1973" link_text="Lecture on SB 1.15.29 -- Los Angeles, December 7, 1973">
<div class="heading">Adhikataram means more.
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<span class="link">[[Vanisource:Lecture on SB 1.15.29 -- Los Angeles, December 7, 1973|Lecture on SB 1.15.29 -- Los Angeles, December 7, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these are not the methods. Method is, here it is recommended by Arjuna, vāsudeva-anudhyānam. Anudhyānam. Anu means constantly, and dhyānam means meditation. They have manufactured so many meditation—without Vāsudeva. That so-called transcendental meditation club and yogāsana, but go there, what you meditate upon? Zero. That is there. They cannot say, "What is that meditation? And where is that transcendental meditation?" No rascal will be able to explain. But they'll call big, big words, "Transcendental meditation." And what is that transcendental meditation? Please explain. "Oh, that cannot be explained." You see. Is it not? But we have got (indistinct), vāsudeva-anudhyānam. You just say. Vāsudevāṅghry-anudhyāna-paribṛṁhita-raṁhasā. Here is Vāsudeva, Kṛṣṇa. You come here and see, very minutely, how Vāsudeva is dressed nicely, how He is playing on His flute, how He is situated with His eternal consort, Śrīmatī Rādhārāṇī, how He is enjoying her company. So nice thing for meditation. But why you are after zero? (laughter) Just see the rascaldom. Here is such nice object for meditation, and they are trying to meditate upon zero. Therefore Bhagavad-gītā says, kleśaḥ adhikataras teṣām avyaktāsakta-cetasām. Kleśa, that "Trouble is more." We can meditate upon Kṛṣṇa, immediately. We are constantly seeing Kṛṣṇa here. So as soon as I close my eyes, I see Kṛṣṇa. That is not very difficult. Anything you see, you'll be able to immediately have the form within your heart, immediately. So there is no difficulty, but they will create some difficult task. Therefore Bhagavad-gītā (says), kleśaḥ adhikataras teṣām. To fix up the mind on Vāsudeva, or Viṣṇu, that is also difficult. But those who are trying to fix up their mind on zero, their position is more difficult, adhikataram. Adhikataram means more.</p>
<p>So people are voluntarily accepting some nonsense method, and they are not happy. That is their misfortune. Misfortune. Narādhama. The, everything is there, but because they do not know... Duṣkṛtina, narādhama. Duṣkṛtina, duṣkṛtina means misfortunate, or always engaged in sinful activities. They'll not meditate upon Vāsudeva; they'll meditate on something, some color, some zero, or something like that. We do not know what kind of meditation there is. But real meditation, recommended in the Vedas, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). Yogi. Yogis see the Supreme Personality of Godhead by meditation. Meditation, dhyānāvasthita-tad-gatena manasā, mind is absorbed in the Supreme Personality. That is the real process of yoga system and meditation—to see the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā, this is the recommended process, standard recommended process.</p>
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Adhikatara means

2014-05-25T09:59:19Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1513NewVrindabanJune131969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="138" link="Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969" link_text="Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969">
<div class="heading">Adhikatara means greater. Any spiritual realization, without painstaking, without accepting some voluntary trouble... And nobody can very easily..., eating, drinking, merrying. No, that will... That is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya.
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<span class="link">[[Vanisource:Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969|Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then dhāraṇā, meditation. And what is that meditation? That meditation... Here it is recommended, tad-viceṣṭitam: "meditation on the activities of the Supreme Lord." If the Supreme Lord is impersonal, then where is the question of activities? And how you can concentrate your mind something impersonal? Bhagavad-gītā says that kleśaḥ adhikataras teṣām avyaktāsakta-cetasām: "Those who are trying to meditate on the impersonal feature, impersonal feature, their process is very troublesome." Kleśo 'dhikataraḥ. Adhikatara means greater. Any spiritual realization, without painstaking, without accepting some voluntary trouble... And nobody can very easily..., eating, drinking, merrying. No, that will... That is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya. So dhyāna. Dhyāna means meditation. So that dhyāna.</p>
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Adhikasya means

2014-05-25T09:58:31Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila711317SanFranciscoFebruary221967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="37" link="Lecture on CC Adi-lila 7.113-17 -- San Francisco, February 22, 1967" link_text="Lecture on CC Adi-lila 7.113-17 -- San Francisco, February 22, 1967">
<div class="heading">Samaḥ means equal, and adhikasya, adhikasya means higher. He has no equal; neither anybody is more than Him.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.113-17 -- San Francisco, February 22, 1967|Lecture on CC Adi-lila 7.113-17 -- San Francisco, February 22, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). He has got so many energies, subtle energies, that He appears to be doing nothing. Just like Kṛṣṇa. Kṛṣṇa is at Vṛndāvana. He is playing as cowherds boy, or He is dancing with the cowherd girls, or He is going to the pasturing ground with the cows as if He has nothing to do. He is free. Why He is free? Because He has got so many energies to act that He hasn't got to see personally whether things are being done or not done. This is the Absolute Truth qualification. Parāsya śaktir vividhaiva śrūyate, na tasya kāryaṁ kāraṇaṁ ca vidyate, na tat-samaś cābhyadhikaś ca dṛśyate. There is another qualification: that Supreme Personality of Godhead is so that nobody is equal or higher than Him in opulences. Na tasya samaḥ. Samaḥ means equal, and adhikasya, adhikasya means higher. He has no equal; neither anybody is more than Him. Therefore everybody is under Him, subordinate to Him. Tad viṣṇoḥ paramaṁ padam. Similarly, in the Śvetāśvatara Upaniṣad there is another statement that tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Viṣṇuṁ padam. Viṣṇu is the highest Supreme Personality of Godhead. In this material world, which is being conducted by three modes of material nature, so Brahma, Viṣṇu, Maheśvara... Brahmā is in charge of the creation, Viṣṇu is in charge of maintenance, and Lord Śiva is in charge of destruction, dissolution. Janma, janma-sthiti-pralaya. Everything material, it has got a fixed date of its birth, its duration and its dissolution. So the Viṣṇu, in the Śvetāśvatara Upaniṣad, out of these three Deities, viṣṇoḥ tat-paramaṁ padam, that He is the Supreme Personality of Godhead. Tad viṣṇuṁ paramaṁ padaṁ viṣṇuṁ paramaṁ padam, Viṣṇu.</p>
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Adhikam means

2014-05-25T09:55:47Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20142NewYorkNovember301966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="78" link="Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966" link_text="Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966">
<div class="heading">Adhikam means "greater than this." We want, we desire something which is greater than what I possess now. Therefore I desire.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966|Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Then what do You want?" Īśvare bhavatād bhaktir ahaitukī: "My dear Lord, I may be put in any condition of My life, but please bestow this benediction, that I may not forget You. That's all. I may not forget You. Because due to My forgetfulness I am suffering so much. So if I can remember You, I don't mind in whatever condition I am." He has to give the factual fact. Yaṁ labdhvā cāparaṁ lābham. In the Bhagavad-gītā in the Sixth Chapter we find in the yoga system, yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: "When one achieves that perfection of yoga," yaṁ labdhvā, "by gaining that perfection," yaṁ labdhvā cāparaṁ lābham, "then he has no other desire to achieve." Just like we achieve something in this material world, but that does not stop our desire to achieve something more. I may achieve millions of dollars, but that does not make me satisfied. I want further ten millions of dollars. And when I get further ten millions of dollars, then I desire for further hundred millions of dollars. There is no cessation. So here is a thing, Kṛṣṇa consciousness. One who is perfect in that system, bhakti-yoga system, the Bhagavad-gītā says, yam labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ. Adhikam means "greater than this." We want, we desire something which is greater than what I possess now. Therefore I desire. I have got hundred millions dollars, and I want million millions of dollars, because that amount is greater than what I possess now. But one who possesses this devotional service, he does not think anything there is in the world which is more valuable than this. So why should he inquire? Why should he desire? He has got the sublime thing. Yaṁ labdhvā cāparaṁ lābham. Lābham means gain. Manyate na: "He does not think." Na. What is that? Adhikam. Adhikam means greater. If I have got two dollars' possession and if you offer me ten dollars, I think, "Oh, it is better." So he possesses such a thing that nothing is greater than because he possesses devotional service. Kṛṣṇa consciousness is not different from Kṛṣṇa. So therefore he possesses Kṛṣṇa, and what thing can be greater than Kṛṣṇa? Therefore he is fully satisfied.</p>
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Adhibhutam means

2014-05-25T09:52:32Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG72886NewYorkOctober231966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="287" link="Lecture on BG 7.28-8.6 -- New York, October 23, 1966" link_text="Lecture on BG 7.28-8.6 -- New York, October 23, 1966">
<div class="heading">Adhibhūtam means "What is these material elements?"
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<span class="link">[[Vanisource:Lecture on BG 7.28-8.6 -- New York, October 23, 1966|Lecture on BG 7.28-8.6 -- New York, October 23, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now next chapter, Kṛṣṇa inquires, er, Arjuna inquires, "What is this adhibhūtam, adhidaivam, adhiyajñam?" These three questions are being put by Arjuna.</p>
:arjuna uvāca
:kiṁ tad-brahma kim adhyātmaṁ
:kiṁ karma puruṣottama
:adhibhūtaṁ ca kiṁ proktam
:adhidaivaṁ kim ucyate
<p>Now, this, these are technical terms. What are these technical terms? First technical term is "brahma." What is Brahman? Arjuna's question is first: "What is Brahman?" Then next question is: "What is adhyātmā? What is adhyātmā, spirit?" Then next question is: adhibhūtam. Adhibhūtam means "What is these material elements?" And adhiyajña: "What is Supersoul?" And "At the time of death, what are the perception of these three things?" Very complicated questions. Very complicated question. Adhyātma-brahma, adhyātmā, adhibhūta and adhiyajña and adhidaiva.</p>
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