Vaniquotes - User contributions [en]

Cora means

2015-11-09T02:54:54Z

Rupa Manjari: Rupa Manjari moved page Cora means... to Cora 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="1967_Conversations_and_Morning_Walks" class="sub_section" sec_index="0" parent="Conversations_and_Morning_Walks" text="1967 Conversations and Morning Walks"><h3>1967 Conversations and Morning Walks</h3>
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<div id="DiscourseonLordCaitanyaPlayBetweenSrilaPrabhupadaandHayagrivaApril561967SanFrancisco_0" class="quote" parent="1967_Conversations_and_Morning_Walks" book="Con" index="1" link="Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco" link_text="Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco">
<div class="heading">Kṣīra means condensed milk and corā means thief. So the temple became famous as the temple of the thief of condensed milk.
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<span class="link">[[Vanisource:Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco|Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So Caitanya Mahāprabhu, after taking leave from His mother, left Bengal towards Orissa, and on the entrance of the district of Balasore there is a nice temple called Kṣīra-corā-gopīnātha temple. And He saw the temple. Here the scene is to be arranged that there is nice temple and within the temple there is Rādhā-Kṛṣṇa Deity, Kṣīra-corā-gopīnātha. The pūjārīs are there, ārati is being taken place, and at that time Caitanya Mahāprabhu entered with His followers chanting Hare Kṛṣṇa Hare Kṛṣṇa, and He saw the Deity and danced before Him. And when the ārati was finished, prayer was finished, then He sat down, talked with His associates, Nityānanda and Gadādhara and Murāri. So Nityānanda Prabhu described about the Kṣīra-corā-gopīnātha, the story of Kṣīra-corā-gopīnātha. It was very nice story, that formerly one ācārya, Madhavendra Purī came to this temple, Gopīnatha, and while that condensed milk which is called kṣīra was being offered to the Deity, Madhavendra Purī wanted to taste it so that he would also prepare such condensed milk and offer to his Gopāla. So after that he thought, "Oh, it is being offered to Kṛṣṇa and I wanted to taste it. So I am so greedy." So he left the temple, that "I am not worth to visit this temple." He went outside the temple and sat down underneath a tree and was chanting Hare Kṛṣṇa. Then at dead of night, Gopīnatha, the Deity, was awakening His priest by dream, that "You please get up. I have kept one pot of condensed milk behind My..." What is called... That (pid?) vastra, kings, sometimes they have got, very long tail-like. What is that called?</p>
<p>Hayagrīva: Robe or something?</p>
<p>Prabhupāda: Yes. What is the name?</p>
<p>Hayagrīva: I don't know.</p>
<p>Prabhupāda: In Sanskrit it is called (pid?) vastra, backside robe. So under the backside robe He kept one pot of condensed milk by stealing. So the pūjārī woke up and opened the door and actually saw that there was a pot of condensed milk. The priests were very much astonished that "Oh, He has stolen (laughs) kṣīra for His devotee." So the order was that "You take this pot and give to Madhavendra Purī. He is sitting underneath a tree." So they, with the pot of the condensed milk, they began to cry, "Oh, who is that Madhavendra Purī? Oh, you are so fortunate. The Deity has stolen condensed milk for you. Take it." So he came forward and he was so pleased that Lord has stolen. "Because I desired to taste so Lord has stolen one pot." So in this way. From that day He became famous, the thief of condensed milk, Kṣīra-corā. Kṣīra means condensed milk and corā means thief. So the temple became famous as the temple of the thief of condensed milk.</p>
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Citra-padam means

2015-11-09T02:53:17Z

Rupa Manjari: Rupa Manjari moved page Citra-padam means... to Citra-padam 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="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">Citra-padam means very artistically written. There are literatures very artistical.
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<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;">Therefore Prahlāda Mahārāja is giving warning that "I shall recite the narration of Your pastime which is composed by Brahmā." Viriñci. Viriñci means... Śiva-viriñci-nutam ([[Vanisource:SB 11.5.33|SB 11.5.33]]). That is the secret of success. You cannot compose by whimsical way. No. That is not. That will not be possible. Therefore the next word is very important, when he says, pada-yugālaya-haṁsa-saṅgaḥ. Pada-yugālaya-haṁsa-saṅgaḥ. This is possible when we associate, saṅgaḥ... Saṅgaḥ means association. Whose association? Pada-yugālaya-haṁsa. One who is... Because Kṛṣṇa's feet is compared as lotus—"lotus feet," we say—so where there is lotus, there is haṁsa, swan. Swan, you'll find. That is the difference between the crows and the swan. Crows gather in a place, filthy place, where all rotten things are kept. The crows come there. Where all rotten things are there, all the crows will come. But when there is lotus, the crows will not go there; the haṁsa, swan, they'll go there. Even in the bird society there are classes: crow society, swan society, pigeon society, sparrow society. Everyone has got society. But one society is different from another society. Similarly, where there is kṛṣṇa-kathā, the crowslike men will not come. Where there is cinema, where there is prostitute dance, where there is drinking, the crowslike men will gather. Tad vāyasa-tīrtham. Tad vāyasa... Vāyasa means crows. So, na tad vacaś citra-padaṁ harer yaśo pragṛṇīta karhicit, tad vāyasaṁ tīrtham. Any literature, very nicely written, just like Shakespeare writing or some other, big, big mundane writers, their writing, it is very nicely written, grammatically very correct, and metaphorically very nicely meant... Na tad vacaś citra-padam. Citra-padam means very artistically written. There are literatures very artistical. Na tad vacaś citra-padaṁ harer yaśo pragṛṇīta karhicit. But there is no glorification of the Lord; simply literary presentation. Such kind of literature is described, tad vāyasa-tīrtham: "This kind of literature is preferred by the class of men who are like crows." Crows. But the Vedic literature, which is sung by Lord Brahmā or Lord Śiva or a devotee, even that is broken language presented, tad gṛṇanti śṛṇvanti sādhavaḥ: "They'll be accepted by saintly person. They'll sing it and they'll accept it." That is the secret of success. If your literature is exactly following the mahājano yena sa gataḥ, then it will be liked by highly advanced saintly person. And if it is a presentation of mundane literary career... Therefore that gentleman has rejected even Aurobindo and Dr... Others he has rejected: "They are useless." Other commentation on Bhāgavata, he has... But he has rejected even Aurobindo and Dr. Radhakrishnan. Dr. Radhakrishnan is well known as a big philosopher, and Aurobindo, he's also known as great speculator, but he rejected. Yes, they should be rejected because it is vāyasa-tīrtha. What is the use, jugglery of words? It has no fact, all imaginary. All imaginary.</p>
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Cirani means

2015-11-09T02:50:30Z

Rupa Manjari: Rupa Manjari moved page Cirani means... to Cirani 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="LectureonSB225LosAngelesDecember21968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="372" link="Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968" link_text="Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968">
<div class="heading">Cīrāṇi means worn-out, rejected garments. In your country it is very usual to find in the dustbin so many things are thrown away. So sometimes nice dress is also thrown away.
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<span class="link">[[Vanisource:Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968|Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So service is not an ordinary thing. So this is, this service is unimpaired, unchecked by any material condition. So Śukadeva Gosvāmī, he gives us some definition how you can be completely independent to serve the Supreme Personality of Godhead. Now our problem is eating-sleeping. Eating-sleeping. After sleeping, there is mating or fearing. These are the problems of bodily demands. So Śukadeva Gosvāmī recommends for a serious devotee, he says, cīrāṇi kiṁ pathi na santi. Cīrāṇi means worn-out, rejected garments. In your country it is very usual to find in the dustbin so many things are thrown away. So sometimes nice dress is also thrown away. So Śukadeva Gosvāmī says that if you have problem of dressing yourself, just pick up some old garments from the street. Cīrāṇi kiṁ pathi na santi. "All right. I get my garment. What about my food?" He said, cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ naivāṅghripāḥ para-bhṛtaḥ. Aṅghripāḥ means the living entity who eats by its leg. Just like we eat by our hand. Do you know what is that living entity who eats by the leg? Can you... Huh? No. Trees. Yes. Yes. The trees, they eat from the root. That is their eating process. You pour water on the root of the tree, and that water the whole tree sucks. That is their eating. Therefore they are called aṅghripāḥ. They drink their food, eatables, by the leg. So their qualification is para-bhṛtaḥ. Para-bhṛtaḥ means trees are meant for sustaining others. Trees. Just like a nice mango tree, it produces nice fruit, but it does not eat. It is for you. Para-bhṛtaḥ, maintains others. The tree gives shelter, the tree gives fruits. You cut trees for your purpose; it does not protest. Therefore the tree's life is dedicated for the service of others. So Śukadeva Gosvāmī says "Whether such nice living entity who has dedicated his life for others does not give you fruits?" So why you are thinking of your food problem? The food is there in the tree and the garment is on the street. Then where is my home, apartment? Śukadeva Gosvāmī says, ruddhā guhāḥ kim, "Whether the caves of the mountain are closed?" They are open for you. The caves of the mountain are open for you, the trees are there to supply you food, and people throw away old garments, that is your dress. And water? Water supply? Śukadeva Gosvāmī says, "Whether the rivers are dried up?" There is water. In this way he gives a very nice list so that you can become very independent. There is no problem for your bodily demands. But one has to practice. Formerly the saints, mendicants, sages, they used to practice like that, that not dependent on any condition. And so far God, God is within you. So you haven't got to go anywhere to search out God. God is with you, and you can be independent in this way.</p>
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Cikitsitam means

2015-11-09T02:45:17Z

Rupa Manjari: Rupa Manjari moved page Cikitsitam means... to Cikitsitam 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="LectureonSB1532VrndavanaAugust131974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="152" link="Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974" link_text="Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974">
<div class="heading">Cikitsitam means treatment. By the grace of guru, he could understand that "I am in this condition, material condition, means suffering from threefold types of miseries, and I am uselessly wasting time for material comforts, for economic development."
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<span class="link">[[Vanisource:Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974|Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Vedas, therefore, instruct that tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). One who is actually human being... Just like Sanātana Gosvāmī. Sanātana Gosvāmī, even up to the position of his ministership, he was not on the standard of human being. When he approached Caitanya Mahāprabhu and submitted, "Sir, I have come to You to know what I am, why I am suffering in this threefold miserable condition of life," that is human life. That is the beginning. Before that, it is animal life. Athāto brahma jijñāsā. When one is inquisitive about himself, ahaṁ brahmāsmi, "Why I am suffering?"... Ke āmi kene āmāya jāre tāpa-traya.</p>
<p>So that realization is here. Therefore Nārada Muni says, tāpa-traya-cikitsitam. Cikitsitam means treatment. By the grace of guru, he could understand that "I am in this condition, material condition, means suffering from threefold types of miseries, and I am uselessly wasting time for material comforts, for economic development." Śrama eva hi kevalam. "Even I act as a perfect brāhmaṇa or as a perfect kṣatriya or a perfect vaiśya or śūdra, still, I am wasting time. Still, I am wasting time." How? That is confirmed in the Śrīmad-Bhāgavatam:</p>
:dharmaḥ svanuṣṭhitaḥ puṁsāṁ
:viṣvaksena-kathāsu yaḥ
:notpādayed yadi ratiṁ
:śrama eva hi kevalam
:([[Vanisource:SB 1.2.8|SB 1.2.8]])
<p>Dharma... Dharma means own dharma, brāhmaṇa's dharma, kṣatriya's dharma, vaiśya's dharma. There are different occupational duties. Do it. But side by side, you should test "Whether I am going to be perfect?" That is required.</p>
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<div id="LectureonSB1533VrndavanaAugust141974_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="153" link="Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974" link_text="Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974">
<div class="heading">Cikitsitam means properly treated, under the direction of physician.
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<span class="link">[[Vanisource:Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974|Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is cikitsitam. Don't work for sense gratification or personal interest. Real interest is how to satisfy Kṛṣṇa. That is real interest. But they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). Everyone is, "I have got my interest." But you do not know what is your interest. Your interest is to satisfy Kṛṣṇa. But the rascals, they do not know. They say, "Why Kṛṣṇa? Myself, I shall enjoy everything." This is karma and bhakti. When karma... Karmī means they are working for their so-called interest, and bhakti means they are working for Kṛṣṇa's interest. They..., superficially, the activities are the same. Same means superficially, not in essence. So our senses are so trained up that we want to satisfy the senses. Now these devotional activities means instead of satisfying my personal senses, if we want to satisfy Kṛṣṇa's senses, this method is called bhakti. So the activities of the senses should not be stopped, it should be repaired or reformed. That is cikitsitam, "properly treated." Cikitsitam, this is the word. Cikitsitam means properly treated, under the direction of physician. The physician is guru, and guru's business is to instruct the disciple, "My dear son, you do not work for your so-called sense gratification, you try to satisfy Kṛṣṇa's senses, then your life is perfect. This is the physician's duty, and this is the patient's duty. Cikitsitam. Cikitsitam is purification. You have got disease, purify yourself.</p>
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Chrotra means

2015-11-09T02:44:06Z

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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="LectureonSB765TorontoJune211976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="755" link="Lecture on SB 7.6.5 -- Toronto, June 21, 1976" link_text="Lecture on SB 7.6.5 -- Toronto, June 21, 1976">
<div class="heading">Chrotra means ear and mano means mind.
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<span class="link">[[Vanisource:Lecture on SB 7.6.5 -- Toronto, June 21, 1976|Lecture on SB 7.6.5 -- Toronto, June 21, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vedic civilization is how to rescue him from this disease, bhava-roga. Bhava-roga, to cure this bhava-roga, Caitanya Mahāprabhu has also prescribed, and it is since the creation, Vedic knowledge is that bhavauṣadhi. Nivṛtta-tarṣair upagīyamānād ([[Vanisource:SB 10.1.4|SB 10.1.4]]). This chanting of the holy name of the Lord is called nivṛtta tarṣair upagīyamānād. This chanting can be performed by nivṛtta tarṣair, one who has ceased from all kinds of tṛṣṇa, or desire: sarvopādhi vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]) or anyābhilāṣitā-śūnyam (Brs. 1.1.11). One who has become free from all kinds of material desires, for them, this chanting of Hare Kṛṣṇa mantra is possible, is very successful (indistinct). But still, those who are not free from these material desires, it is recommended by Parīkṣit Mahārāja Nivṛtta-tarṣair. Actually this chanting of Hare Kṛṣṇa mantra should be done by the liberated persons. But still, those who are not liberated, bhavam-āśritaḥ, for them it is bhavauṣadhi: the disease, medicine of this disease. Nivṛtta-tarṣair upagīyamānād bhavauṣadhi chrotra-mano-'bhirāmāt ([[Vanisource:SB 10.1.4|SB 10.1.4]]). It is very pleasing to the ear and the mind. Chrotra, chrotra means ear and mano means mind. Even one is not liberated, still, it is so pleasing to the ear and the mind. Bhavauṣadhac chrotra-mano-'bhirāmāt. Such a nice thing. What is that? Uttamaśloka-guṇānuvādāt. Uttamaśloka means the Supreme Personality of Godhead who is prayed by selected poems. Uttama, transcendental poetry, transcendental songs. He's worshiped by transcendental vibration of sound. Ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt. Who keeps himself aloof from this transcendental vibration of sound? Vinā paśughnāt. Simply the person who is animal killer. Therefore, meat-eating is so dangerous for a devotee. Because one who is animal killer, he'll never be attracted. Therefore we prescribe that no animal killing. Meat-eater means other things will follow. Illicit sex will follow and drinking will follow. Because you cannot digest meat by water. You must drink. That is the fact. It is so heavy that unless Therefore, madhyamanusa (indistinct), they are four relatives. If you eat meat, then you have to drink. Otherwise, you'll not be able to digest. Then your intestine will be digested, the wine is so strong. Therefore the drunkard must take In India we have seen, everywhere. This wine and meat, they are together. Because you have to digest.</p>
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Choudhari means

2015-11-09T02:43:29Z

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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="1968_Conversations_and_Morning_Walks" class="sub_section" sec_index="1" parent="Conversations_and_Morning_Walks" text="1968 Conversations and Morning Walks"><h3>1968 Conversations and Morning Walks</h3>
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<div id="RoomConversationJuly161968Montreal_0" class="quote" parent="1968_Conversations_and_Morning_Walks" book="Con" index="11" link="Room Conversation -- July 16, 1968, Montreal" link_text="Room Conversation -- July 16, 1968, Montreal">
<div class="heading">The laborer class addressed as choudhari, means leader. In this way everyone has got respectable position. Why? Because the test of their success was one, Viṣṇu. Success... Svakarmaṇā tam abhyarcya siddhiṁ labhate param. Whatever your occupation may be, that doesn't matter. But if you worship the Supreme Lord by your occupation, then you are successful.
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<span class="link">[[Vanisource:Room Conversation -- July 16, 1968, Montreal|Room Conversation -- July 16, 1968, Montreal]]: </span><div class="text"><p style="display: inline;">Prabhupāda: You can sit down. So everyone is working. Never mind in whatever occupation one is engaged. That doesn't matter. But one has to test whether he is becoming successful. Because everyone wants success. We are not animals that without any success we shall work hard labor. That is animals' business. Just like several times I have given the example, dophara gadha, the ass of the washerman. That kind of business and work is no use. Dophara gadha, ass of the washerman. Here, of course, you have no experience. In India there is a class who are called washermen. In India there are different castes. Washerman, a class; barber, a class. I mean to say... So many departmental. So each and every one, there is a class who take up that work. Sweeper, a class. All the necessities. The clerk, even clerk, there is a class; priest, there is a class; the fighter, there is a class. That is nice arrangement. In India... And florists, there is a class, florist. Their business is simply to supply flower. Fisherman there is a class; butcher, there is a class. Just like we have got a temple, now we require potter. Potter, there is a class. In Jagannatha temple the arrangement is that... One does not know since how long... (someone enters) Come on. In Jagannatha temple... Sit down. Jagannatha temple, the prasādam is cooked every day in new earthen pot. No old pot is used. Once used, it is thrown away. Formerly, this was the system in India. Even dishes, once used, it is thrown away. No washing. Even golden dishes, silver dishes, once used, it is thrown away. And now golden dishes, there is no use of golden dishes, neither nobody throws it away, but that was the system. Now the earthen dishes... Just like china clay dishes, this is considered impure because it is repeatedly used. In India, those who are strict Hindus, earthen dishes, once used, it will be thrown away. Clay dishes. So this is china clay dish. It is not to be used again. It is thrown away. Just like you have got paper plates and glass here. You eat it and throw it away. Similarly, India... Now it is being introduced, these paper dishes, gradually, but from very old time, refreshment or foodstuff supplied in clay dishes, and after eating, it is thrown away. So there is a potter class, who flourish. They sell their products. Just like in your country also, so many things are thrown away so that the manufacturer get chance to sell again. So everyone has got a particular type of profession. The potter, the washerman, and the florist, the grain dealer, the silver or gold dealer, the banker, and... Everything. And the priest, and the warrior. So even in India still, there is no difficulty for draftboard. There is a class, kṣatriya; they will be very glad to be recruited as soldier. They are very strong. Jat. They are called jat, Gurkha. They don't like any other occupation. Fighting they like. The Sikhs. The Sikhs they are jat class, and the Gurkha, oh, the whole British Empire was extended with the help of the Sikhs and the Gurkhas. The Britishers took these Gurkhas and the Sikhs to Burma, to Messopotamia. They liquidated the Empire because they lost India. The British soldiers were not helping to keep up their Empire. These Indians soldiers. In the first war they gained for these Indian soldiers. They fought in France and everywhere very nicely. They are fighter class. They like to fight. And fighting is not going every day. So the arrangement was... Just like you have to fight for the state. So there is no monthly salary system. You are awarded by the government a certain tract of land free. You produce grains and utilize the land; no tax for you. But when there will be war, you shall fight. Very nice arrangement. Similarly, in temple, the florist has to supply flowers daily. Mr. Khanvar(?), am I right? You know this Indian system?</p>
<p>Mr. Khanvar: Yes.</p>
<p>Prabhupāda: So the florist is given a certain tract of land free, and let him produce flower and make business. But the quantity of flower I require for my temple, he must supply daily. Similarly, the bandsman, he should come and play band. Everything was on land distribution. That was the system. And tax was paid to the government. Not by assessment. Uh, assessment... Whatever your land production is there, you give to the government one-fourth. That's all. If you have produced 1,000 mound grains, you have to give to the government 250 mounds. And if you have produced 100, then you give 25. So there is no question of harassment. Whatever is the production is there... So these profession is accepted from Vedic time, different kinds of men engaged in different kinds of activities. Maybe a florist, maybe a potter, maybe a cobbler, maybe anything, grain producer... So many, society requires so many things. So according to Vedic system, there is a class, and Bhāgavata says that "You are engaged in your occupational duty; so whether you are getting success by such occupational duty?" The Vedic system does not condemn anyone. "You are a potter. Oh, you are lower." No. You are as good as a priest because you are doing your duty. That's all right. Never condemns. This is development of later age when the so-called brāhmaṇas became, I mean to say, treacherous. They began to condemn so-called lower class. There was disruption, the whole social system. But in the beginning it was not. So they have got respectable terms. Just like a brāhmaṇa is addressed as paṇḍita mahārāja. A kṣatriya is addressed ṭhākura saheb, ṭhākur. And a merchant is addressed: sethji. And the laborer class addressed as choudhari, means leader. In this way everyone has got respectable position. Why? Because the test of their success was one, Viṣṇu. Success... Svakarmaṇā tam abhyarcya siddhiṁ labhate param. Whatever your occupation may be, that doesn't matter. But if you worship the Supreme Lord by your occupation, then you are successful. The florist supplies flower to the temple. The potter supplies pots to the temple. The priest chants mantra in the temple. The kṣatriyas, they protect the temple. He supplies the expenditure of the temple. Because the land belongs to the kṣatriya. They are royal class. Because they occupy land, so they have got the obligation to give protection to the country, fight. They shall fight. And here, at the present moment, the arrangement is that you have no land, you are landless, but you are called to fight. Why? This system is condemned system. The kṣatriyas, they are royal class, they possessed land, so they had obligation to protect the country. Therefore they were fighting. How nice arrangement. Those who are occupying administration of the country, they should fight. But they are sitting very nicely in their armchair and calling somebody, "Go and fight and be killed." This system is not scientific system. Therefore the caste system is very nice. They have now been condemned... Not condemned, but they want to revise it. But this is a very scientific system. Why? It is created by Kṛṣṇa.</p>
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Chindanti means

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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="LectureonBG6412NewYorkSeptember41966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="211" link="Lecture on BG 6.4-12 -- New York, September 4, 1966" link_text="Lecture on BG 6.4-12 -- New York, September 4, 1966">
<div class="heading">Chindanti means cut.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.4-12 -- New York, September 4, 1966|Lecture on BG 6.4-12 -- New York, September 4, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And what is the result of good association? Now, because, if we make good association, the santāḥ chindanti. Santāḥ means the persons who are sādhu, who are pious. They can cut off by their words our attachment with this material world. They can cut off. Just like Kṛṣṇa is speaking to Arjuna. What is the idea of speaking so many things? Just to cut off his attachment from the so-called material affection. He is affected with something which is stumbling his progress in his own duty. So He is, Kṛṣṇa is presenting His Bhagavad-gītā just to cut off. Santā eva hi chindanti uktibhiḥ. Uktibhiḥ. Chindanti means cut. Now, for cutting something we require some sharpened instrument. But here, to cut off the mind from attachment, it requires sharpened ukti. Ukti means words. Sharpened topics. There should not be... Just like when a person cuts something, there is no mercy, similarly when a sādhu or a person saint, speaks to his student, he does not make, show any mercy. He speaks the truth so that his mind may be cut off from the unreal attachment.</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="LectureonSB121416SanFranciscoMarch241967_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="69" link="Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967" link_text="Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967">
<div class="heading">Chindanti means cut off.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967|Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is the benefit of this process? The benefit of this process is karma-granthi-nibandhanam. Karma-granthi-nibandhanaṁ chindanti. Chindanti means cut off. What is that, cut off? There is a knot of our activities. Without performing this ceremony, or without following these instructions, to hear, chant, think and worship, we cannot be out of the great knot of our material activities. So long we are engaged in material activities, we are just acting one after another just like filmspool. We have seen film—one picture after another, one picture, one picture one... There are hundreds and thousand and millions of pictures. Similarly, for my past activities I am now in this picture. So my present activity is making another picture forward. Just like in my past activities I created this body. Similarly, by my present activity also I am creating my next body. So this transmigration of soul is going on. But if you adopt this process of Kṛṣṇa consciousness, then karma-granthi-nibandhanaṁ chindanti. This knot, one after another, this will be cut off.</p>
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Chayadevi 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="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="InitiationsNewYorkJuly261971_0" class="quote" parent="Initiation_Lectures" book="Lec" index="38" link="Initiations -- New York, July 26, 1971" link_text="Initiations -- New York, July 26, 1971">
<div class="heading">Chāyadevī means material nature.
</div>
<span class="link">[[Vanisource:Initiations -- New York, July 26, 1971|Initiations -- New York, July 26, 1971]]: </span><div class="text"><p style="display: inline;">Aravinda: Chāyadevī. Chāyadevī.</p>
<p>Prabhupāda: Chāyadevī. Chāyadevī. Chāyadevī means material nature. That is also Kṛṣṇa's energy. Acts according to the direction of Kṛṣṇa. Come on. You know the rules and regulation? All right.</p>
<p>Aravinda: Kaumadakī.</p>
<p>Prabhupāda: Kaumadakī, born of lotus flower. Come on. Hare Kṛṣṇa.</p>
<p>Aravinda: Gandharvikā.</p>
<p>Prabhupāda: Gandharvikā. Another name of Śrīmatī Rādhārāṇī. Come on. You know the rules and regulation?</p>
<p>Gandharvikā: No illicit sex, no intoxication, no meat-eating, no gambling.</p>
<p>Prabhupāda: All right. Thank you. Right hand. Right hand you should... Yes.</p>
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Chaya 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="LectureonBG425BombayApril141974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="191" link="Lecture on BG 4.25 -- Bombay, April 14, 1974" link_text="Lecture on BG 4.25 -- Bombay, April 14, 1974">
<div class="heading">Chāya means shadow.
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<span class="link">[[Vanisource:Lecture on BG 4.25 -- Bombay, April 14, 1974|Lecture on BG 4.25 -- Bombay, April 14, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And there are innumerable universe. They are clustered together. And all these universes together is called the material world. And this is a very fortified place, and the predominating deity of this material world... Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). There is a power. That is called Durgā. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā, icchānurūpam api yasya ca ceṣṭate sā (Bs. 5.44). Although this Durgā is so powerful that she can create, she can maintain and she can dissolve, the whole cosmic manifestation... It is so powerful. At any moment it can dissolute.</p>
<p>But she is working just like chāyeva. Chāya means shadow. Just like you have your hand and here is the shadow. If the hand moves, then shadow moves. Therefore it is said chāyeva yasya bhuvanāni bibharti durgā. (end)</p>
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Chatra means

2015-11-09T02:38:34Z

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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_Isopanisad_Lectures" class="sub_section" sec_index="4" parent="Lectures" text="Sri Isopanisad Lectures"><h3>Sri Isopanisad Lectures</h3>
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<div id="SriIsopanisadLectureExcerptLosAngelesJuly81971_0" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="22" link="Sri Isopanisad Lecture Excerpt -- Los Angeles, July 8, 1971" link_text="Sri Isopanisad Lecture Excerpt -- Los Angeles, July 8, 1971">
<div class="heading">There is no difference between putra and chatra. Putra means son, and chatra means disciple.
</div>
<span class="link">[[Vanisource:Sri Isopanisad Lecture Excerpt -- Los Angeles, July 8, 1971|Sri Isopanisad Lecture Excerpt -- Los Angeles, July 8, 1971]]: </span><div class="text"><p style="display: inline;">Devotee: Page fourteen in the middle, almost the middle of the first paragraph. The Vedas are not known like that the Vedic knowledge was originally imparted into the heart of Brahma the first created living being and Brahma in his term disseminated the knowledge to his sons and disciples who have continued the process down thorough history.</p>
<p>Prabhupāda: Formerly the spiritual master, the disciplic succession, there are two ways. One is called śaukra and another is called sautra. Śaukra means succession from the seminal. Just like son. Son is born by the semina, and the disciple is born by Vedic knowledge. So the one familywise is called śaukra. Śukra means semina, coming from the śukra, and the other is sautra, by hearing. So spiritual master... In India still there are gotras. Gotras means coming from that great sage. Just like our family belongs to the Gautama gotra. Gautama Ṛṣi, from him the familywise gotra, and similarly disciplic succession is also gotra. There is no difference between putra and chatra. Putra means son, and chatra means disciple. Cāṇakya Paṇḍita said, putrāṁś ca śiṣyāṁś ca; they are equally treated. Both of them equally eligible for hereditary rites from the person, either he is son or disciple. So Brahmā distributed knowledge to some... Practically everyone was his son because he was the first living creature. So later on, disciples also, son's son. So in this way Brahmā distributed this Vedic knowledge, some to the sons, some to the... Vyāsadeva also, he distributed knowledge, some to his sons, some to his disciples. That is explained in the Śrīmad-Bhāgavatam. So that is the process of disseminating Vedic knowledge. Then?</p>
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Chandarbika-Giridhari means

2015-11-09T02:37:31Z

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
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<div id="LettertoJayagovindaLosAngeles3February1970_0" class="quote" parent="1970_Correspondence" book="Let" index="72" link="Letter to Jayagovinda -- Los Angeles 3 February, 1970" link_text="Letter to Jayagovinda -- Los Angeles 3 February, 1970">
<div class="heading">Chandarbika-Giridhari means Radha and Krishna.
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<span class="link">[[Vanisource:Letter to Jayagovinda -- Los Angeles 3 February, 1970|Letter to Jayagovinda -- Los Angeles 3 February, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Nitai-Gaura emblem is nice. Our first obeisances are to Guru and Gauranga; then we approach Radha Krishna. Perhaps while you were in India you have heard that we glorify in the following way: Guru Gauranga Chandarbika Giridhari. Four "G"s. So Guru-Gauranga you understand, and Chandarbika-Giridhari means Radha and Krishna. So you can make your emblem suitably according to space and convenience.</p>
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Chalayasi 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="LectureonSB112LondonAugust161971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="7" link="Lecture on SB 1.1.2 -- London, August 16, 1971" link_text="Lecture on SB 1.1.2 -- London, August 16, 1971">
<div class="heading">Chalayasi means cheating.
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<span class="link">[[Vanisource:Lecture on SB 1.1.2 -- London, August 16, 1971|Lecture on SB 1.1.2 -- London, August 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore, here it is said that this Śrīmad-Bhāgavatam is not written by such rascal who is sure to commit mistake, who is sure to become illusioned, who is sure to cheat others, and whose senses are imperfect. This is the meaning. Śrīmad-bhāgavate mahā-muni-kṛte. How it is? Vyāsadeva writing... Five thousand years ago this Śrīmad-Bhāgavatam was written, and he is describing Lord Buddha's incarnation. Kīkaṭeṣu bhaviṣyati. Sura-dviṣām. Sammohāya sura-dviṣām, buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati ([[Vanisource:SB 1.3.24|SB 1.3.24]]). He's writing bhaviṣyati, means in future tense. Lord Buddha appeared on this planet 2,600 years ago, and this book was written 5,000 years ago and indicating that Lord Buddha incarnation of Keśava will appear in the Bihar province, Kīkaṭeṣu, Gayā Pradesh, near Gayā. This Gayā city is still there. And five thousand years ago, either the Gayā city was there or it was predicted that there will be city of the name Gayā. In that province, Lord Buddha, as the son of Añjanā—his mother's name, Añjanā—he will appear to cheat the atheists. Lord Buddha appeared to cheat the atheists. "Oh, God comes to cheat?" Yes. Sometimes required. Just like one little child has taken away from the pocket of his father one hundred dollar bill, and he's going to tear it. And the father says, "Oh, my son, what you will do with this paper? You take these lozenges." And the lozenges is worth one cent. So he's cheated, giving him one-cent-worth thing and he's taking hundred dollars, "Give me." But that is not cheating. That is required. Sometimes a child requires to be cheated to save him from making mischievous activities. So when God cheats you...</p>
<p>Just like I was speaking while coming, Vāmanadeva cheated Bali Mahārāja. Bali Mahārāja thought that "I am the king of the whole universe." The Vāmanadeva came: "My dear Bali Mahārāja, you are so charitable man. Will you kindly give Me three feet of land." The proprietor has come to beg. This is cheating. This is cheating. Chalayasi vikramaṇe balim adbhuta-vāmana. Chalayasi. Chalayasi means cheating.</p>
:chalayasi vikramaṇe balim adbhuta-vāmana
:pada-nakha-nīra-janita-jana-pāvana
:keśava dhṛta-vāmana-rūpa jaya jagadīśa hare
<p>So because we are cheater in conditioned stage... Because that is my qualification, from qualification. Conditioned life means we must have four disqualifications. What is that? To commit mistake, to become illusioned, to become cheater, and to possess imperfect senses. This is our qualification. And we want to write books and philosophy. Just see. One does not consider his position. Andha. One man is blind, and he is saying, "All right. Come with me. I shall cross over the street. Come on." And if one believes, "All right," He does not inquire that "Sir, you are also blind. I am also blind. How you can help me crossing over the road?" No. He is also blind. This is going on. One blind man, one cheater is cheating another blind man, cheating. Therefore my Guru Mahārāja used to say this material world is a society of cheaters and cheated. That's all. Combination of cheater and cheated. I want to be cheated because I don't accept God. If there is God, then I become responsible for my sinful life. So therefore let me deny God: "There is no God," or "God is dead. Finish, finished."</p>
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Cetah means

2015-11-09T02:30:33Z

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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_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="SB42443_0" class="quote" parent="SB_Canto_4" book="SB" index="1023" link="SB 4.24.43" link_text="SB 4.24.43">
<div class="heading">Cetaḥ means "knowledge."
</div>
<span class="link">[[Vanisource:SB 4.24.43|SB 4.24.43, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, You are the supreme controller of the worker, sense activities and results of sense activities (karma). Therefore You are the controller of the body, mind and senses. You are also the supreme controller of egotism, known as Rudra. You are the source of knowledge and the activities of the Vedic injunctions.</p>
</div>
<div class="purport text"><p>Everyone acts under the dictation of the ego. Therefore Lord Śiva is trying to purify false egotism through the mercy of the Supreme Personality of Godhead. Since Lord Śiva, or Rudra, is himself the controller of egotism, he indirectly wants to be purified by the mercy of the Lord so that his real egotism can be awakened. Of course, Lord Rudra is always spiritually awake, but for our benefit he is praying in this way. For the impersonalist, pure egotism is ahaṁ brahmāsmi—"I am not this body; I am spirit soul." But in its actual position, the spirit soul has devotional activities to perform. Therefore Lord Śiva prays to be engaged both in mind and in action in the devotional service of the Supreme Lord according to the direction of the Vedas. This is the process for purifying false egotism. Cetaḥ means "knowledge." Without perfect knowledge, one cannot act perfectly. The real source of knowledge is the vācaḥ, or sound vibration, given by Vedic instructions. Here the word vācaḥ, or vibration, means the Vedic vibration. The origin of creation is sound vibration, and if the sound vibration is clear and purified, perfect knowledge and perfect activities actually become manifest. This is enacted by the chanting of the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Thus Lord Śiva is praying again and again for the purification of body, mind and activities through the purification of knowledge and action under the pure directions of the Vedas. Lord Śiva prays to the Supreme Personality of Godhead so that his mind, senses and words will all turn toward devotional activities only.</p>
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Cauryaih means

2015-11-09T02:29:45Z

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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="LectureonSB6122HonoluluMay221976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="633" link="Lecture on SB 6.1.22 -- Honolulu, May 22, 1976" link_text="Lecture on SB 6.1.22 -- Honolulu, May 22, 1976">
<div class="heading">Cauryaiḥ means stealing.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.22 -- Honolulu, May 22, 1976|Lecture on SB 6.1.22 -- Honolulu, May 22, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In this way the next stage is, as soon as he lost all sadācāra, then his profession became bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Bandy-akṣaiḥ. Just like it is very common thing, nowadays especially, that as soon as you find somebody solitary: "Yes, what you have got? Give me. Otherwise I shall kill you. Here is knife." This is called bandy-akṣaiḥ. Arrest somebody and take whatever he has got. This is called bandy-akṣaiḥ. And kaitavaiḥ, cheating: "I shall give you this. I shall..." There are so many cheating processes. Bandy-akṣaiḥ kaitavaiś cauryaiḥ. Cauryaiḥ means stealing. Cauryair garhitām. All these are condemned things. Vṛttim āsthitaḥ. He became situated in this profession for earning his livelihood. Because he lost sadācāra, he must be coming... You'll find this. As soon as there is no sadācāra, people will be addicted to all these means. Any way get money. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Why? Now, bibhrat kuṭumbam. He is thinking that "I have to maintain my family, my children, so any way I must get money." So bibhrat kuṭumbam. Kuṭumbam aśuciḥ, unclean. This is unclean method, aśuci. And yatayām āsa dehinaḥ. And as soon as one takes all this profession, it means his business will be to give trouble to the all living entities. Yatayām āsa dehinaḥ. Dehinaḥ means one who has accepted this material body. So he will not hesitate to kill anyone because he is practiced to give pains and misery to other living entities, and what to speak of killing animals under the plea, "The animal has no soul"? This rascaldom will go on.</p>
<p>So the civilization is how to make human being elevated to the standard of becoming a brāhmaṇa, dvija. And if one dvija falls down by bad association, especially by prostitution, then he comes to this. This is the Ajāmila's life.</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="1970_Conversations_and_Morning_Walks" class="sub_section" sec_index="3" parent="Conversations_and_Morning_Walks" text="1970 Conversations and Morning Walks"><h3>1970 Conversations and Morning Walks</h3>
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<div id="RoomConversationDecember121970Indore_0" class="quote" parent="1970_Conversations_and_Morning_Walks" book="Con" index="3" link="Room Conversation -- December 12, 1970, Indore" link_text="Room Conversation -- December 12, 1970, Indore">
<div class="heading">Cauryaiḥ means stealing.
</div>
<span class="link">[[Vanisource:Room Conversation -- December 12, 1970, Indore|Room Conversation -- December 12, 1970, Indore]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is Kali-yuga. They will pass on simply by the dress without any knowledge. So here also, although Ajamila was born of a brāhmaṇa father and he was strictly following the regulative principles of a brāhmaṇa—that will be stated—but he fell. He fell in love with a prostitute And therefore his characters were lost. Naṣṭa-sadācāraḥ. The reason is why? Dāsyāḥ saṁsarga-dūṣitaḥ. Because he associated with a prostitute, therefore his all regulative principles became lost. And as soon as you are lost of regulative principles then you take to all kinds of sinful activities. The regulative principles will keep you on the standard of life. If you give it up, then immediately you fall down, māyā. So this man Ajamila, because he was durācāra, naṣṭa-sadācāra, lost of all regulative principles on account of associating with a prostitute, then, although he was born of a brāhmaṇa family, he became... His livelihood was juha(?), bandy-akṣaiḥ, cheating and stealing. Bandy-akṣaiḥ kaitavaiś cauryaiḥ. Cauryaiḥ means stealing. Garhitāṁ vṛttim āsthitaḥ. This kind of profession is garhitā. Garhitāṁ means... Hitā means beneficial. But this profession is garhitā because it is not beneficial. Ultimately he will be punished either by the king's law or by the God's law. I can escape the king's law by doing something which is abominable but I cannot escape God's law. That is not possible.</p>
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Catuspathi 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="1967_Conversations_and_Morning_Walks" class="sub_section" sec_index="0" parent="Conversations_and_Morning_Walks" text="1967 Conversations and Morning Walks"><h3>1967 Conversations and Morning Walks</h3>
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<div id="DiscourseonLordCaitanyaPlayBetweenSrilaPrabhupadaandHayagrivaApril561967SanFrancisco_0" class="quote" parent="1967_Conversations_and_Morning_Walks" book="Con" index="1" link="Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco" link_text="Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco">
<div class="heading">Catuṣpaṭhī means a school where up to the four Vedas are taught. Grammar and religion and everything is taught there. In every village that was system.
</div>
<span class="link">[[Vanisource:Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco|Discourse on Lord Caitanya Play Between Srila Prabhupada and Hayagriva -- April 5-6, 1967, San Francisco]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Renunciation. So one day it so happened that instead of chanting Hare Kṛṣṇa, Lord Caitanya was chanting, "Gopī, gopī, gopī, gopī, gopī," instead of chanting "Kṛṣṇa Kṛṣṇa." So He had a small school. The brāhmaṇas, generally they keep a small school which is called catuṣpaṭhī. (spells out) C-c-h-a-a-t-u-s-p-a-t-h-i. Catuṣpaṭhī, catuṣpaṭhī means a school where up to the four Vedas are taught. Grammar and religion and everything is taught there. In every village that was system. The brāhmaṇas should keep up a school like that. Students were all almost they were also of the same age. Some of them were fifteen years old, sixteen years old. So students came and saw Lord Caitanya was chanting "Gopī gopī," so they objected. They said, "Oh, why You are chanting 'gopī gopī'? Why should You not chant 'Kṛṣṇa'? 'Hare Kṛṣṇa'?" So Caitanya Mahāprabhu was in His ecstasy because He was... In the beginning, His appearance is in the form of gopī, to love Kṛṣṇa. So He became very much angry, and because they were students, He wanted to chastise them. He took a stick. "You nonsense! What you are speaking? Go away!" So they fled away, but after that they organized. "Oh, how is that? Caitanya, He is... How He has become so big that He wants to beat us?" In this way they practically they were talking ill of Him. So He decided that "If I remain a householder, these people will not honor Me." Because in those days a sannyāsī was honored in the society very much. If a sannyāsī comes to your village or to a householder's house it was very... Still it is going on, although not so widely. But still 80% of the population in India, if they find out a sannyāsī they give all honor. So He decided that "Now I shall become a sannyāsī." So He happened to see Keśava Bhāratī, a sannyāsī of the Śaṅkara sampradāya, and He requested him that "You give Me sannyāsa." So He took sannyāsa from Keśava Bhāratī and He was assisted by Nityānanda, Murāri Gupta, and some other people. So this is His renunciation decision and acceptance of sannyāsa.</p>
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Caturya 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="LectureonSB15911NewVrindabanJune61969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="134" link="Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969" link_text="Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969">
<div class="heading">Vāk means vocabulary and cāturya means jugglery. Simply setting some words in a jugglery way just to draw people's attention to waste time, that's all.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969|Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Nārada says, citra-padam api... Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyam.(?) Śrīdhara Svāmī, he comments (chuckles) that except describing the glories of the Lord, any literature, any science, any contribution, is simply a jugglery of vocabulary. That's all. Jugglery. Vāk-cāturyam. Vāk means vocabulary and cāturya means jugglery. Simply setting some words in a jugglery way just to draw people's attention to waste time, that's all. Vāk-cāturyam. Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyaṁ (ca) khilam, khilam eva ity aha, khilam.(?) It is insignificant. Citra-padam api yad vaco harer yaśo na pragṛṇīta. You can write nice books using your literary career, metaphor, and, what is called, so many things. They are producing nice literature. But if there is no glorification of the Lord, then, harer yaśo pragṛṇīta tad vāyasaṁ tīrtham. Then it is just like the place where the crows take pleasure. That's all.</p>
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Catur anana means

2015-10-19T03:15:49Z

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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="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="MorningDiscussionaboutKumbhamelaJanuary81977Bombay_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="20" link="Morning Discussion about Kumbhamela -- January 8, 1977, Bombay" link_text="Morning Discussion about Kumbhamela -- January 8, 1977, Bombay">
<div class="heading">Catur anana means Brahma.
</div>
<span class="link">[[Vanisource:Morning Discussion about Kumbhamela -- January 8, 1977, Bombay|Morning Discussion about Kumbhamela -- January 8, 1977, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: No, no. Darbhanga, the entrance to Bengal from Bihar.</p>
<p>Dr. Patel: Darbhanga. Door to Bengal.</p>
<p>Prabhupāda: Hardwar. "Door to Hari." Dwar means gate.</p>
<p>Gurudāsa: Someone invited me last year to Hardwar for the Kumbha, and I said, "Why should I go to the door when I live in the house?" I was in Vṛndāvana.</p>
<p>Prabhupāda: We are not interested with the door. You are doormen, dvar-men. We are inmates. That Vidyāpati has sung, kata catur anana, mari mari yāvata. Catur anana means Brahma. They also die. And kata means "how many." (pause) So what is the amount of the bank that he transferred?</p>
<p>Devotee (1): Twenty-five thousand rupees.</p>
<p>Prabhupāda: But I heard, it was thirty-five?</p>
<p>Devotee (1): There was originally three fixed deposits. One of them was broken six months ago. We used it, BBT. So there was two remaining left for twenty-five. Originally there was thirty-six, and then one was broken. That's already been accounted for.</p>
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Catuh vidha means

2015-10-19T02:05:52Z

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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="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="LectureonSB6126HonoluluMay261976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="642" link="Lecture on SB 6.1.26 -- Honolulu, May 26, 1976" link_text="Lecture on SB 6.1.26 -- Honolulu, May 26, 1976">
<div class="heading">Catuḥ vidhā means four kinds.
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<span class="link">[[Vanisource:Lecture on SB 6.1.26 -- Honolulu, May 26, 1976|Lecture on SB 6.1.26 -- Honolulu, May 26, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, Śrīmad-Bhāgavatam, Sixth Canto, First Chapter, text number twenty-six. (chants verse responsively with devotees)</p>
:bhuñjānaḥ prapiban khādan
:bālakaṁ sneha-yantritaḥ
:bhojayan pāyayan mūḍho
:na vedāgatam antakam
:([[Vanisource:SB 6.1.26|SB 6.1.26]])
<p>So this is the general way of life. Everyone is engaged in these material activities, and the basic principle of material activity is gṛhastha, family life. Family life, according to Vedic system, or anywhere, is responsible life to maintain the wife, children. Everyone is engaged. They think this is the only duty. "To maintain the family, that is my duty. As comfortably as possible. That is my duty." One does not think that this kind of duty is performed even by animals. They have got also children, and they feed. What is the difference? Therefore here the word used is mūḍha. Mūḍha means ass. One who is engaged in such duties, bhuñjānaḥ prapiban khādan. Prapiban. Prapiban means drinking, and bhuñjānaḥ means eating. While eating, while drinking, khādan, while chewing, carva casya raja preya (?). There are four kinds of eatables. Sometimes we chew, sometimes we lick up, (Sanskrit) sometimes we swallow, and sometimes we drink. So there are four kinds of foodstuff. Therefore we sing catuḥ vidhā śrī-bhagavat-prasādāt. Catuḥ vidhā means four kinds. So we offer to the Deities so many foodstuffs within these four categories. Something is chewed, something is licked up, something is swallowed. In that way.</p>
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Carya means

2015-10-19T02:05:05Z

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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="CCMadhya15108_0" class="quote" parent="CC_Madhya-lila" book="CC" index="3304" link="CC Madhya 15.108" link_text="CC Madhya 15.108">
<div class="heading">The word puraḥ means "before," and caryā means "activities."
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<span class="link">[[Vanisource:CC Madhya 15.108|CC Madhya 15.108, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word puraḥ means "before," and caryā means "activities." Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend ārati and classes in the śāstras, practice the regulative principles and associate with other devotees. When one is actually advanced in the puraścaryā-vidhi, he is recommended by the local temple president for initiation. It is not that anyone can be suddenly initiated without meeting the requirements. When one is further advanced by chanting the Hare Kṛṣṇa mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months.</p>
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Carvita 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="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">Carvita means chewing the chewed. They see that our previous leaders, they also did like this; it was not successful. Still they are going on in different way.
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<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;">They do not know that there is escape. They think this is all. This is their education. They have no knowledge. Although they are suffering in every step, they are making plan in their own way within this material world. Just like the UNESCO and so many others, all nation attempts are there. They are planning within this... That is described in the Śrīmad-Bhāgavatam as carvita-carvaṇānām. Carvita means chewing the chewed. They see that our previous leaders, they also did like this; it was not successful. Still they are going on in different way. That is not the way. Actually, if you are really anxious to become free from the conditional life, then you have to take to adhyātma-śāstra. You have to take knowledge from spiritual sources.</p>
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Carpaka means

2015-10-19T02:03:02Z

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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="LectureonSB772528SanFranciscoMarch131967_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="776" link="Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967" link_text="Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967">
<div class="heading">Carpaka means bed bug.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967|Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">lways remember that Prahlāda Mahārāja was talking with his child friends. So he says, tasmād bhavadbhiḥ kartavyam: "My dear friends, therefore it is your duty..." Kartavyaṁ karmaṇāṁ tri-guṇātmanām, tri-guṇātmanām... "Now, these activities of three material qualities, or material activities," bīja-nirharaṇam, "the seed of these material activities, you should crush it." Seed. There is a seed. Just like there is a seed, and so along the seed will remain... Just like you have seen in the fall season, so many creepers, they appear to be dried. There is no leaf. It almost dead. But as soon as the spring comes, oh, there is green leaf again. Why? The seed is there. Sometimes in India they set fire because it is very hot climate, so when there is no rainy season and by..., the sun is always bright there, so all these small plants, except big trees, they become dried up, and the cultivators, they set fire, and it becomes manure. But what is the fire? In the fire the outer portion is burned, but the seed is there. The next rainy season, again they awaken. Again there is, again green, again dry, again set fire, again green. Why? Now, seed is there. Seed is there. What is that seed? Bīja-nirharaṇaṁ yogaḥ. You are trying to practice yoga, but you do not know how to crush the seed of material life. That is... This is bīja-nirharaṇaṁ yogaḥ, this Kṛṣṇa consciousness. The more you become Kṛṣṇa conscious, that seed, that material... What is that material seed? The material seed that "I want to lord it over everything, all resources." This is struggle. Everyone is trying. What is economic development or, what is called, the exact technical word? In a country... Undeveloped. Undeveloped country, and to develop. So what is this development? Development means to lord it over these material resources. That is the seed. That is the seed. Everyone is thinking that "I am the monarch of all I survey. Whatever I am seeing, I shall be the monarch. I shall be a Rockefeller. I shall be a Ford. I shall be this. I shall be that." But what is this "I shall be"? For few years I shall be like this, and then, according to my karma, according to my work, I'll leave this body here. I take another body, the "I shall be" finished.</p>
<p>So therefore we are simply wasting our time, simply wasting, asat, simply wasting our time. So Prahlāda Mahārāja says that "It is your duty, my dear boys." Bīja-nirharaṇaṁ yogaḥ pravāhoparamo dhiyaḥ: "So you just kill, destroy the seed and..., so that no more it will become green after getting some water." There are another example. They are called in India moya carpaka(?). Carpaka means bed bug. And I do not know what is the condition here. In India, the bed bug, they, during the winter season, you'll find just like a simple skin only, nothing. There is nothing. But as soon as the summer season comes, oh, they bite the bodies and become red, fatty, immediately. So similarly, sometimes we may become just like a skin, and as soon as there is a drop of water and a little impetus for material enjoyment, oh, we become immediately... So this is seed. So seed should be destroyed. What is that seed? How it can be destroyed? Now, I am thinking that "I am master." I have to think that "I am servant." That's all. I am thinking, "I am master of this material world." I have to think that "I am servant of Kṛṣṇa." That's all; nothing more.</p>
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Caritra 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="LectureonCCMadhyalila20101104BombayNovember31975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="55" link="Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975" link_text="Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975">
<div class="heading">Caritra means character, activities. So Caitanya-caritāmṛta.
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975|Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So He is the supreme conscious person amongst ourself and He is the supreme eternal amongst ourself. That is Caitanya. Caitanya means the Supreme Being, the supreme eternal being, the supreme conscious being. And He is caitanya-caritra. Caritra means character, activities. So Caitanya-caritāmṛta. Amṛta, amṛta means also eternal or nectarine, which does not die. That Caitanya-caritāmṛta is there. It was written by Kavirāja Gosvāmī some four hundred years ago, and it was in Bengali, er, not Bengali-Sanskrit and Bengali. So now we have translated with elaborate explanation. This is the book. It is now Caitanya-caritāmṛta in English. So we have finished this in seventeen volumes like this. So we request you to take these volumes and read that what is the position of Caitanya, or the supreme living entity, and ourself; what is the relationship and what is His characteristics, what is our characteristics, and how we can make our activities as good as the Supreme Caitanya's. That is called Caitanya-caritāmṛta.</p>
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Cari varna 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>
</div>
<div id="LectureonCCMadhyalila222128NewYorkJanuary111967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="111" link="Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967" link_text="Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967">
<div class="heading">Cāri varṇa means four castes, four division of human society: the brāhmaṇas, the kṣatriya, the vaiśyas and the śūdras.
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967|Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So therefore surrender is the only process by which you can get out of the clutches of māyā.</p>
:'kṛṣṇa-nitya-dāsa'-jīva tāhā bhuli' gela
:ei doṣe māyā tāra galāya bāndhila
<p>Just like we become..., sometimes we take a pet dog with shackles on the neck, similarly we are under the spell..., we are pet dogs of the illusory energy, with shackles. You see? So why? Now, 'kṛṣṇa-nitya-dāsa'-jīva tāhā bhuli' gela: "That the living entity is eternally servitor of the Supreme Lord, Kṛṣṇa, that he has forgotten." That he has forgotten. Therefore... (break) ...galāya bāndhila. Just like the dog is shackled on the..., we are in that way shackled.</p>
<p>tāte kṛṣṇa bhaje, kare gurura sevana</p>
<p>māyā-jāla chuṭe, pāya kṛṣṇera caraṇa</p>
<p>Therefore, if one agrees to serve Kṛṣṇa under the direction of spiritual master, follows the instruction of spiritual master, and engages himself in the service of the Supreme Lord, māyā-jāla chuṭe, pāya kṛṣṇera caraṇa, then he can get out of this network of illusory energy and pāya kṛṣṇera caraṇa, and he can get the shelter of the lotus feet of Lord Kṛṣṇa.</p>
:cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
:svakarma karite se raurave paḍi' maje
<p>Cāri varṇa. Cāri varṇa means four castes, four division of human society: the brāhmaṇas, the kṣatriya, the vaiśyas and the śūdras. They have got their specific duties. One who is brāhmaṇa, he has got his specific duty. Culture, cultivation of knowledge is their first and foremost duty. Similarly, kṣatriya, he has got his specific duty. The fore and foremost is to establish good administration in the state. And vaiśya, he has got also specific duty. What is that? Cow protection and agriculture. That is the duty of vaiśya. And the śūdras, they have no responsibility. Therefore they serve these three higher class: the intelligent class, engaged in cultivation of knowledge; the administrator class, who are engaged in good government; and the mercantile, class who are looking to the productive side of the society. So this is natural. There is no denying the fact. In every society there is a natural division. A certain class of men, they are intelligent class, a certain class of men, they are, take part in politics, and a certain class of men, they delight in doing business. And there are certain classes—they do not do anything; simply by serving, they maintain themselves. So these four classes are there.</p>
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Cari 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="LectureonSB213ParisJune121974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="363" link="Lecture on SB 2.1.3 -- Paris, June 12, 1974" link_text="Lecture on SB 2.1.3 -- Paris, June 12, 1974">
<div class="heading">And cārī means who is, whose business is only with Brahman, ahaṁ brahmāsmi, with spiritual advancement of life.
</div>
<span class="link">[[Vanisource:Lecture on SB 2.1.3 -- Paris, June 12, 1974|Lecture on SB 2.1.3 -- Paris, June 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Deha means body, and apatya means children. Apatya. So those who are family men... Those who are not family men, their question is different. They are not even human beings. Ordinarily, the Vedic process is that first of all you try to remain without family, alone. Be independent, no cares, no anxieties. You can lie down here, or whatever you can eat, that's all. But be spiritually advanced. That is called brahmacārī life. Brahmacārī means... Brahma means Absolute Truth. And cārī means who is, whose business is only with Brahman, ahaṁ brahmāsmi, with spiritual advancement of life. That is called brahmacārī. And he has no interest with anything material. He's, at least, educated in that way, that "Actually, you have no interest with these material things. You are, you should be interested only for your spiritual advancement. This is the opportunity."</p>
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Carana 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="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="InitiationLectureNewVrindabanSeptember11972_0" class="quote" parent="Initiation_Lectures" book="Lec" index="49" link="Initiation Lecture -- New Vrindaban, September 1, 1972" link_text="Initiation Lecture -- New Vrindaban, September 1, 1972">
<div class="heading">Caraṇa means lotus feet. So Pyāri-caraṇa dāsa. So you are servant of the lotus feet of Rādhā.
</div>
<span class="link">[[Vanisource:Initiation Lecture -- New Vrindaban, September 1, 1972|Initiation Lecture -- New Vrindaban, September 1, 1972]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Akulānanda dāsa brahmacārī.(aside:) He's brahmacārī? (japa)</p>
<p>Devotee: Pyāri-caraṇa.</p>
<p>Prabhupāda: Hm? Pyāri-caraṇa? (devotee spells name) What are the rules and regulations?</p>
<p>Bhakta John: No intoxication, no meat-eating, no gambling, no illicit sex life, and chant at least sixteen rounds a day.</p>
<p>Prabhupāda: And no intoxication, also. So your name is Pyāri-caraṇa. Pyāri is another name of Rādhārāṇī. So caraṇa means lotus feet. So Pyāri-caraṇa dāsa. So you are servant of the lotus feet of Rādhā.</p>
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</div>
<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="PurporttoBhajahuReManaSanFranciscoMarch161967_0" class="quote" parent="Purports_to_Songs" book="Lec" index="3" link="Purport to Bhajahu Re Mana -- San Francisco, March 16, 1967" link_text="Purport to Bhajahu Re Mana -- San Francisco, March 16, 1967">
<div class="heading">Caraṇa means lotus feet.
</div>
<span class="link">[[Vanisource:Purport to Bhajahu Re Mana -- San Francisco, March 16, 1967|Purport to Bhajahu Re Mana -- San Francisco, March 16, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bhajahū re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. Bhaja, bhaja means worship; hu, hello; mana, mind. The poet Govinda dāsa, a great philosopher and devotee of the Lord, he is praying. He is requesting his mind, because mind is the friend and mind is the enemy of everyone. If one can train his mind in Kṛṣṇa consciousness, then he is successful. If he cannot train his mind, then life is failure. Therefore Govinda dāsa, a great devotee of Lord Kṛṣṇa... His very name suggests, Govinda dāsa. Govinda, Kṛṣṇa, and dāsa means servant. This is the attitude of all devotees. They always put, affix this dāsa, means servant. So Govinda dāsa ms praying, "My dear mind, please you try to worship the son of Nanda, who is abhaya-caraṇa, whose lotus feet is secure. There is no fear." Abhaya. Abhaya means there is no fear, and caraṇa, caraṇa means lotus feet. So he is advising his mind, "My dear mind, please you engage yourself in worshiping the fearless lotus feet of the son of Nanda." Bhajahū re mana śrī-nanda-nandana. Nanda-nandana means a son of Nanda Mahārāja, Kṛṣṇa. And His lotus feet is abhaya, fearless. So Govinda dāsa is requesting his mind, "Please be engaged in the transcendental loving service of the lotus feet of Kṛṣṇa." So far other things are concerned...</p>
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Candra 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="LectureonSB1524VrndavanaAugust51975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="146" link="Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975" link_text="Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975">
<div class="heading">Candra means the moon.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975|Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is a verse of Cāṇakya Paṇḍita, na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Caṇḍāla. Caṇḍāla means the low caste, lower than the śūdras. The meat-eaters. Meat-eaters, in India they are called caṇḍāla. So especially pig, pig-eater. Still you'll find in villages, the sweeper class, they capture one pig. They maintain the pigs. They sell as well as they eat. So the living pig they burn into fire. Still, publicly. And it cries like anything, but they are allowed. Publicly they do that. So caṇḍāla-veśmani. That is very polluted, sinful place, but that does not mean that the moonlight is refused there. Moonlight is not refused. Because it is the house of a caṇḍāla, therefore moon does not consider that he should be refused, or sunlight is refused there. No. Sunlight is equally distributed. Na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Candra means the moon. Similarly, all devotees, or Kṛṣṇa, He's not reluctant. Either devotee, Kṛṣṇa's devotee, or Kṛṣṇa is reluctant to bestow the mercy to anyone. Tulya... That is called tulya-darśanāḥ. The mercy is open for everyone.</p>
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<div id="LectureonSB761MontrealJune101968_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="738" link="Lecture on SB 7.6.1 -- Montreal, June 10, 1968" link_text="Lecture on SB 7.6.1 -- Montreal, June 10, 1968">
<div class="heading">Candra means moon.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.1 -- Montreal, June 10, 1968|Lecture on SB 7.6.1 -- Montreal, June 10, 1968]]: </span><div class="text"><p style="display: inline;">Guest: Someone asked me today what was Candra's function...</p>
<p>Prabhupāda: What is this? You say that... That, you are not dictionary. So you have to answer all these questions, what Candra's function. What business you have got Candra's function? You ask for Kṛṣṇa. Candra's function don't you know? It is giving light. That is his function. Candra means moon. You mean to say? Then moon is giving the light. That's all. Everyone knows. A child knows Candra's function. What is that? Candra's function is to give light at night. That's all. Any fool knows. That is not question. You must put some intelligent question, to understand Kṛṣṇa. Candra's function... Candra means moon. The moon function everyone knows. What is difficulty? You should have at least this common sense to reply. The Candra's function is to give light, that's all.</p>
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
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<div id="LettertoJagadisaLosAngeles9July1970_0" class="quote" parent="1970_Correspondence" book="Let" index="411" link="Letter to Jagadisa -- Los Angeles 9 July, 1970" link_text="Letter to Jagadisa -- Los Angeles 9 July, 1970">
<div class="heading">Candra means moon.
</div>
<span class="link">[[Vanisource:Letter to Jagadisa -- Los Angeles 9 July, 1970|Letter to Jagadisa -- Los Angeles 9 July, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I have been informed by Devananda that your wife has borne you one nice son. So this is very good news. You may give him the name Nirmala Candra. Nirmala means without any flaws or without contamination and Candra means moon. So the name Nirmala Candra refers specifically to Lord Caitanya who is known as the Spotless Moon of Gauda. Now you husband and wife must work together combinedly with great responsibility for raising your new child in ideal Krsna consciousness. Children learn by imitation of their parents, so if you both set Krsna conscious example the child will very naturally and easily become advanced in Krsna consciousness by following. Please offer my blessings to your good wife, Laksmimoni, and your son.</p>
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Cancalatvat means

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<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>
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<div id="LectureonBG63240NewYorkSeptember141966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="219" link="Lecture on BG 6.32-40 -- New York, September 14, 1966" link_text="Lecture on BG 6.32-40 -- New York, September 14, 1966">
<div class="heading">Cañcalatvāt means agitated mind.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.32-40 -- New York, September 14, 1966|Lecture on BG 6.32-40 -- New York, September 14, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, Arjuna said, "My dear Kṛṣṇa, the details which You have..., not very details, but a summary of yoga system which You have prescribed and You ask me to follow, I think it is very difficult for me on account of my agitated mind." Cañcalatvāt. Cañcalatvāt means agitated mind. We must always remember that we are in a circumstances, material circumstances, where every time, every moment, our mind is agitated. We are not in a very comfortable situation. We are thinking that "This situation will save me for further anxieties of my mind," but when I reach to that point I feel that the anxieties have increased. It has not decreased, because the nature of the material world is like that, you cannot be free from anxiety. That is the nature. So we are simply trying to make a solution of our anxieties by different method, but the place is that, that it is not possible to make a solution of anxieties.</p>
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Camara means

2015-10-19T01:51:07Z

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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="MorningWalkMarch161974Vrndavana_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="38" link="Morning Walk -- March 16, 1974, Vrndavana" link_text="Morning Walk -- March 16, 1974, Vrndavana">
<div class="heading">Camara means expert in skin. I am white, I am black, I am this, I am that. That is camara. Expert in skin.
</div>
<span class="link">[[Vanisource:Morning Walk -- March 16, 1974, Vrndavana|Morning Walk -- March 16, 1974, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Truthfulness and cleanliness. Satyaṁ śaucam.</p>
<p>Gurudāsa: Satyaṁ śaucam.</p>
<p>Prabhupāda: Samaḥ damaḥ titikṣavaḥ ārjavaṁ jñānaṁ vijñānam. You do not read Bhagavad-gītā, you are publishing for selling. It will be read by others. We are simply to make money? These are in the Bhagavad-gītā. Don't you read it?</p>
<p>Devotee: Yes I read it. The qualities of a brāhmaṇa is given, along with the qualities of all the other varṇas.</p>
<p>Prabhupāda: We have..., taking sacred thread has qualities less than śūdra. Camaras, cobblers. Camara means expert in skin. I am white, I am black, I am this, I am that. That is camara. Expert in skin. (break) People are very receptive?</p>
<p>Devotee: Yes, especially Gujarati and Marwari communities.</p>
<p>Prabhupāda: Ah.</p>
<p>Devotee: The south Indians, they are not so receptive. (break)</p>
<p>Prabhupāda: ...men, so everyone should be very alert in their behavior. Rising early in the morning, taking bath, be prepared for maṅgala āratik immediately. Then class. Everything in regulated way. (break)</p>
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Calita-manasah means

2015-10-19T01:50:26Z

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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="LectureonBG63545LosAngelesFebruary201969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="220" link="Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969" link_text="Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969">
<div class="heading">Calita-mānasaḥ means diverting the mind from the practice of yoga.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969|Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969]]: </span><div class="text"><p style="display: inline;">Devotee: "Consequently whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy and there is every chance of being allured again while performing such transcendental practice. This is called yogāc calita-mānasaḥ."</p>
<p>Prabhupāda: Calita-mānasaḥ. Calita-mānasaḥ means diverting the mind from the practice of yoga. Yogāc calita-mānasaḥ. Yogāt means from the practice of yoga and calita means diversion. Mānasaḥ means mind. Yogāc calita-mānasaḥ. So there is every chance. Everyone has got experience. You're trying to read some book, concentration, but mind is not allowing, it is disturbed. So it is very important factor to control the mind. That is the real practice.</p>
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Calita means

2015-10-19T01:49:49Z

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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="LectureonBG63545LosAngelesFebruary201969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="220" link="Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969" link_text="Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969">
<div class="heading">Yogāt means from the practice of yoga and calita means diversion.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969|Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969]]: </span><div class="text"><p style="display: inline;">Devotee: "Consequently whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy and there is every chance of being allured again while performing such transcendental practice. This is called yogāc calita-mānasaḥ."</p>
<p>Prabhupāda: Calita-mānasaḥ. Calita-mānasaḥ means diverting the mind from the practice of yoga. Yogāc calita-mānasaḥ. Yogāt means from the practice of yoga and calita means diversion. Mānasaḥ means mind. Yogāc calita-mānasaḥ. So there is every chance. Everyone has got experience. You're trying to read some book, concentration, but mind is not allowing, it is disturbed. So it is very important factor to control the mind. That is the real practice.</p>
<p>Devotee: "One who is deviated from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization."</p>
<p>Prabhupāda: Yes, this is very important question. That one may begin practicing any sort of yoga, either the eightfold yoga system of the jñāna-yoga system, means speculating philosophically, and the bhakti-yoga system, devotional service. But if one fails to complete the yoga system, what is the result. That is very important question and it is put by Arjuna and Kṛṣṇa will answer it. (break)</p>
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Cakram 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="LectureonBG31316NewYorkMay231966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="120" link="Lecture on BG 3.13-16 -- New York, May 23, 1966" link_text="Lecture on BG 3.13-16 -- New York, May 23, 1966">
<div class="heading">By performing yajña, you have got regular rainfalls. By regular rainfalls, you get production of grains. And by production of grains, you eat and live happily. So this is a circle. This is a circle. So Lord says, Lord Kṛṣṇa says, evaṁ pravartitaṁ cakram. Cakram means circle. This is a circle.
</div>
<span class="link">[[Vanisource:Lecture on BG 3.13-16 -- New York, May 23, 1966|Lecture on BG 3.13-16 -- New York, May 23, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For spiritual life you can do anything and everything, whatever you like, what you manufacture in your own brain? No. How can you do it? In every field of your work, in practical life, you have got some direction, that "You have to act in this direction." Suppose you are working, running on a factory. Oh, there are so many factory laws. Anywhere you go, there are direction from the superior authorities.</p>
<p>So is there no direction for your spiritual realization of life? Yes, there is. We have to abide by that. Therefore Lord says, evaṁ pravartitaṁ cakram: "This is a circle, circle, that in Vedic literature, Vedic scripture, they give you direction how to work." And by working you perform yajña. By performing yajña, you have got regular rainfalls. By regular rainfalls, you get production of grains. And by production of grains, you eat and live happily. So this is a circle. This is a circle. So Lord says, Lord Kṛṣṇa says, evaṁ pravartitaṁ cakram. Cakram means circle. This is a circle.</p>
<p>Nānuvartayatīha yaḥ: "One who does not follow this circle of activity," aghāyuḥ, "he is simply spoiling his life. He is is simply "aghāyuḥ." Aghāyuḥ means "His duration of life, his duration of very valuable human form of life, he is simply wasting." Why? Indriyārāmaḥ: "Simply for sense gratification like the cats and dogs and hogs." Aghāyur indriyārāmo moghaṁ pārtha sa jīvati: "His life is now doomed. His life is now doomed." So this is the injunction of Lord Kṛṣṇa. Evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ: "Anyone who does not follow this circle of activities, then it is to be understood that he is spoiling his valuable human life, and his life is doomed." Hare Kṛṣṇa. Now if there is any question you can ask. (end)</p>
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Cakhu-dan 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="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
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<div id="InitiationofRukminiDasiMontrealAugust151968_0" class="quote" parent="Initiation_Lectures" book="Lec" index="7" link="Initiation of Rukmini Dasi -- Montreal, August 15, 1968" link_text="Initiation of Rukmini Dasi -- Montreal, August 15, 1968">
<div class="heading">Cakhu-dān means one who has opened the eyes, that is spiritual master.
</div>
<span class="link">[[Vanisource:Initiation of Rukmini Dasi -- Montreal, August 15, 1968|Initiation of Rukmini Dasi -- Montreal, August 15, 1968]]: </span><div class="text"><p style="display: inline;">Devotee: Will you always be our spiritual master?</p>
<p>Prabhupāda: I don't follow. What do you say?</p>
<p>Devotee: Will you be our spiritual master for eternity?</p>
<p>Prabhupāda: I think so. (laughs) Whatever we do here, it is for eternity because it is not on the material stages. It is all on the spiritual platform. There is a song by Narottama dāsa Ṭhākura, cakhu-dān dilo yei janme janme pitā sei: "One who has opened the eyes, he is, birth after birth, he is my father."</p>
<p>Devotee: Oh, that is... Hare Kṛṣṇa.</p>
<p>Prabhupāda: Cakhu-dān dilo yei. Cakhu-dān means one who has opened the eyes, that is spiritual master. Janme janme pitā sei. Janme janme means birth after birth, he is my father. All right, distribute prasādam. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Oh, the whole thing? (laughs) All right. Give him. (devotees chanting japa) (break) You are not taking? Take more. Oh, where is Mādhavī-latā? Why you are in the back side? Come on, take more. Come here. You are not taking more? Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, Hare Kṛṣṇa Hare Kṛṣṇa. Yes.</p>
<p>Yamunā: Rukmiṇī devī gave that to you.</p>
<p>Prabhupāda: Oh. Very good. What is this?</p>
<p>Yamunā: It's a shawl for around your neck in the cold weather.</p>
<p>Prabhupāda: Oh.</p>
<p>Yamunā: She made it.</p>
<p>Prabhupāda: Very good. Very nice. Thank you.</p>
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Caitya-guru means

2015-10-19T01:44:20Z

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

<div class="sub_section" id="Bhagavad-gita_As_It_Is_Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on BG 4.34 -- New York, August 14, 1966" link_text="Lecture on BG 4.34 -- New York, August 14, 1966">
<div class="heading">Caitya-guru means the guru, or the spiritual master, who is sitting in my heart, citta.</div>

<div class="text">'''[[Vanisource:Lecture on BG 4.34 -- New York, August 14, 1966|Lecture on BG 4.34 -- New York, August 14, 1966]]:''' So hearing and chanting of the qualities or form or name of the Supreme, of the Absolute, means our association with God. Association. Direct association, in transcendental quality. So as we go on making association, then Kṛṣṇa helps us to understand Him.
Śṛṇvatām... It is in Śrīmad-Bhāgavatam. There is a verse.

:śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
:puṇya-śravaṇa-kīrtanaḥ
:hṛdy antaḥ-stho hy abhadrāṇi
:vidhunoti suhṛt satām
:[SB 1.2.17]

Suhṛt satām. Kṛṣṇa is sitting within your heart. Kṛṣṇa is the, is acting as your spiritual master, caitya-guru. Caitya-guru. Caitya-guru means the guru, or the spiritual master, who is sitting in my heart, citta. So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ.</div>
</div>

<div class="quote" book="Lec" link="Lecture on BG 13.3 -- Bombay, September 26, 1973" link_text="Lecture on BG 13.3 -- Bombay, September 26, 1973">
<div class="heading">Caitya-guru means the guru who is situated within your heart. Kṛṣṇa comes out as instructor guru or initiator guru outside, and he is sitting within the heart as caitya-guru.</div>

<div class="text">'''[[Vanisource:Lecture on BG 13.3 -- Bombay, September 26, 1973|Lecture on BG 13.3 -- Bombay, September 26, 1973]]:''' So Kṛṣṇa is advising that "I am in everyone's heart." You can take advice from Kṛṣṇa. Kṛṣṇa is ready. Kṛṣṇa's another name is caitya-guru. Caitya-guru means the guru who is situated within your heart. Kṛṣṇa comes out as instructor guru or initiator guru outside, and he is sitting within the heart as caitya-guru. Kṛṣṇa is ready to help you, help us, every one of us, in two ways: by the external guru and internal guru. Internal guru, He is Kṛṣṇa Himself, and external guru, His manifestation, the spiritual master. So we should take advantage of two gurus and make our life successful. This is Kṛṣṇa consciousness movement. Thank you very much. Hare Kṛṣṇa.</div>
</div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 2.1.3 -- Delhi, November 6, 1973" link_text="Lecture on SB 2.1.3 -- Delhi, November 6, 1973">
<div class="heading">Caitya-guru means "the guru who is sitting within your heart." Caitya-guru. But He does not speak to anyone. He speaks to everyone, but only the devotee can hear.</div>

<div class="text">'''[[Vanisource:Lecture on SB 2.1.3 -- Delhi, November 6, 1973|Lecture on SB 2.1.3 -- Delhi, November 6, 1973]]:''' That is mentioned in the Śrīmad-Bhāgavatam. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Kṛṣṇa spoke to Brahmā. Ādi-kavi means Brahmā. He spoke to him. But if somebody says, "Brahmā..., when Brahmā was born from the lotus flower, there was nobody there. So how he could hear from anybody?" Therefore Bhāgavata says, tene brahma hṛdā. Hṛdā means "through the heart." Through the heart he was educated. Therefore Kṛṣṇa's another name is caitya-guru. Caitya-guru means "the guru who is sitting within your heart." Caitya-guru. But He does not speak to anyone. He speaks to everyone, but only the devotee can hear.</div>
</div>

<div class="sub_section" id="Festival_Lectures" text="Festival Lectures"><h3>Festival Lectures</h3></div>

<div class="quote" book="Lec" link="Sri Vyasa-puja -- London, August 22, 1973" link_text="Sri Vyasa-puja -- London, August 22, 1973">
<div class="heading">So Krishna is called caitya-guru, means guru within the heart.</div>

<div class="text">'''[[Vanisource:Sri Vyasa-puja -- London, August 22, 1973|Sri Vyasa-puja -- London, August 22, 1973]]:''' Kṛṣṇa is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. So He is called Caitya-guru means guru within the heart. And when Kṛṣṇa understands... Because Kṛṣṇa knows everything, whatever we are willing, whatever we are doing. He is the Paramātmā; He's sitting within our hearts as witness. Anumanta upadṛṣṭā. Upadṛṣṭā means simply observing what we are doing, and what we are desiring. So as we desire, Kṛṣṇa is very kind, He gives us facility. We have many times explained. Therefore, we have got varieties of bodies to enjoy this material world. So when Kṛṣṇa sees that a living entity is very anxious to understand Him or to revive his Kṛṣṇa consciousness, then Kṛṣṇa gives him all opportunity, especially by manifesting Himself as the spiritual master. Antar bahiḥ. The spiritual master is therefore Kṛṣṇa's manifestation-Kṛṣṇa's mercy manifestation to help a person to develop his Kṛṣṇa consciousness. From within He's helping. Therefore, He's called Caitya-guru, and from without, He sends His representative to help how to become advanced in Kṛṣṇa consciousness.</div>
</div>

<div class="quote" book="Lec" link="Sunday Feast Lecture -- Los Angeles, May 21, 1972" link_text="Sunday Feast Lecture -- Los Angeles, May 21, 1972">
<div class="heading">Caitya-guru means who gives conscience and knowledge from within.</div>

<div class="text">'''[[Vanisource:Sunday Feast Lecture -- Los Angeles, May 21, 1972|Sunday Feast Lecture -- Los Angeles, May 21, 1972]]:''' In the Vedānta-sūtra or Bhāgavata it is said that Brahmā... He's the first creature. There was no other any other living entity when he was created first. So if I say that he also got knowledge from others, then the argument may be, "Who is the next person to give him knowledge?" So therefore Bhāgavata says, "No. He received knowledge from Kṛṣṇa." How? "From the heart." Tene brahma hṛdā. Hṛdā. Because God, Kṛṣṇa, is sitting in everyone's heart—your heart, my heart, everyone. And He can give you instruction. His name is therefore Caitya-guru. Caitya-guru means who gives conscience and knowledge from within. In the Bhagavad-gītā Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭo: [Bg. 15.15] "In everyone's heart I am sitting." Hṛdi, "within the heart"; sanniviṣṭo, "I am sitting there." Sarvasya. Not only you and me, even animals insects, birds, beasts, Brahma, everyone. Sarvasya. All living entities. So sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ: "from Me"; smṛtir jñānam apohanaṁ ca, "remembrance, knowledge and forgetfulness." Forgetfulness also. If you want to forget God, God will give you intelligence that you can forget God forever. He's so kind. Whatever you want, He will give you intelligence, "Do like this."</div>
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Caitanya Mahaprabhu 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="LectureonSB7915MayapurFebruary221976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="822" link="Lecture on SB 7.9.15 -- Mayapur, February 22, 1976" link_text="Lecture on SB 7.9.15 -- Mayapur, February 22, 1976">
<div class="heading">Caitanya Mahāprabhu means Kṛṣṇa Himself, present to teach us how to understand Kṛṣṇa.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.9.15 -- Mayapur, February 22, 1976|Lecture on SB 7.9.15 -- Mayapur, February 22, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">To understand God, to understand Kṛṣṇa, is not very easy job; very, very difficult job. Therefore we don't find anyone is interested in Kṛṣṇa. Anywhere you go, all over the world, you make a statistic: nobody is interested in Kṛṣṇa. Is it not a fact? Out of millions. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu, "Out of millions..." That's a fact. Nobody is interested in Kṛṣṇa. Manuṣyāṇāṁ sahasreṣu. So therefore, to understand Kṛṣṇa is not very easy job. But by the grace of Kṛṣṇa You can understand Kṛṣṇa. Kṛṣṇa is explaining Himself. That is Kṛṣṇa, great. You take. And again Kṛṣṇa is coming as Caitanya Mahāprabhu to show us the way how to understand Kṛṣṇa. Caitanya Mahāprabhu means Kṛṣṇa Himself, present to teach us how to understand Kṛṣṇa. So Kṛṣṇa is so kind: He is coming Himself. He's teaching Bhagavad-gītā. Again He is coming as Caitanya Mahāprabhu, as devotee, to become a devotee of Kṛṣṇa. Kṛṣṇa-prema-pradāya te ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]). He's not only teaching Kṛṣṇa but love of Kṛṣṇa. Kṛṣṇa, when He personally came, He did not teach how to love Him. He simply asked, "You rascal, surrender to Me." That's all. "You are all rascals. You have forgotten Me. I am the Supreme. You are searching after so many wrong things. You have created so many so-called occupational and religious duties, but these are all useless." That much. But again Kṛṣṇa came to teach people how to love Kṛṣṇa. Therefore Rūpa Gosvāmī offers his respect to Caitanya Mahāprabhu, namo mahā-vadanyāya kṛṣṇa-prema-pradāya te: ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]) "You are not only giving Kṛṣṇa but giving love of Kṛṣṇa." That is very rare thing. Prema pumārtho mahān. People are after dharma, after kāma, mokṣa, but Caitanya Mahāprabhu says, "No, above this, there is fifth perfection. That is prema, Kṛṣṇa-prema." Prema pumārtho mahān.</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="LectureonCCAdilila11MayapurMarch251975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="1" link="Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975" link_text="Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975">
<div class="heading">Śrī Caitanya Mahāprabhu means Rādhā and Kṛṣṇa combined.
</div>
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975|Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa Caitanya is Kṛṣṇa. That was observed by Sārvabhauma Bhaṭṭācārya. He composed one hundred verses praising the glories of Lord Caitanya, but because Caitanya Mahāprabhu was playing the part of a devotee, He threw away the ślokas, because "This is not for Me." That was Caitanya Mahāprabhu's humbleness. But the devotees know that Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Rādhā-Kṛṣṇa combination of Śrī Caitanya... Śrī Caitanya Mahāprabhu means Rādhā and Kṛṣṇa combined. In the beginning there is Kṛṣṇa, and then Kṛṣṇa divided into two, Rādhā and Kṛṣṇa. And then again combined, that is Śrī Caitanya Mahāprabhu.</p>
:rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
:ekātmānāv api (bhuvi purā) deha-bhedaṁ gatau tau
:caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam...
:([[Vanisource:CC Adi 1.5|CC Adi 1.5]])
<p>So the Gosvāmī's siddhānta, that Kṛṣṇa is one. There is no rivalry with Kṛṣṇa. God is one. Eka-brahma dvitīya nāsti. There cannot be many Gods. So when God, Kṛṣṇa, wants to enjoy His pleasure potency, that is Rādhārāṇī. So He manifests Himself, manifests His energy... His energy and He, there is no difference. Śakti-śaktimator abhedaḥ. The śāstra says śakti and the śaktimat—means one who possesses the śakti (śakti means power, potency)—they are equal. There is no difference. Just like the sun. Sun is the powerful, and the sunshine is the power. So there is heat in the sun and there is heat also in the sunshine. There is light in the sun and there is light in the sunshine also. Therefore qualitatively they are one so far heat and light is concerned. But the temperature of the sun and the temperature of the sunshine may be different. May be not. Actually there is difference. This is the basic principle of all philosophies. Acintya-bhedābheda. Acintya means inconceivable, bheda means different, and abheda means nondifferent. The whole situation... The one is there, God, but He has expanded Himself in different way. Eko bahu syām.</p>
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<div id="LectureonCCAdilila16MayapurMarch301975_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="6" link="Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975" link_text="Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975">
<div class="heading">Śrī Caitanya Mahāprabhu means Kṛṣṇa feeling separation, or Rādhārāṇī feeling... Rādhā-bhava-dyuti-suvalitam. Śrī Caitanya Mahāprabhu has taken the position of Śrīmatī Rādhārāṇī—how to feel separation from Kṛṣṇa. This is Śrī Caitanya Mahāprabhu.
</div>
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975|Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have got experience in our present life that intense love... Still there is feeling of separation. All these things are there in the spiritual world. Only perverted reflection of those spiritual feelings are manifested here in this material world. Therefore it is called perverted reflection. But everything is there, but they are not material. We should always understand that. Kṛṣṇa is perfect, Rādhārāṇī is perfect, and They are always constantly accompanied. Then why there is separation? And still, there is separation. So these are very high-grade understanding.</p>
<p>So Śrī Caitanya Mahāprabhu means Kṛṣṇa feeling separation, or Rādhārāṇī feeling... Rādhā-bhava-dyuti-suvalitam. Śrī Caitanya Mahāprabhu has taken the position of Śrīmatī Rādhārāṇī—how to feel separation from Kṛṣṇa. This is Śrī Caitanya Mahāprabhu. Therefore it is said, śrī kṛṣṇa caitanya rādhā kṛṣṇa nahe anya. If you simply worship Śrī Kṛṣṇa Caitanya Mahāprabhu, then you will be able to worship both Rādhā and Kṛṣṇa. This is the meaning of these verses. So Caitanya-caritāmṛta author, Kṛṣṇadāsa Kavirāja Gosvāmī, is describing the cause of Śrī Caitanya Mahāprabhu's appearance. The cause is that Kṛṣṇa wanted to know, "What is there in Rādhārāṇī?" He is Madana-mohana. Kṛṣṇa's another name is... He's attractive. Kṛṣṇa is attractive to everyone, even He is attractive to Cupid, Madana. Madana is attractive in the material world, and He is Madana-mohana. And Rādhārāṇī is Madana-mohana-mohinī, means She attracts even the Madana-mohana. Therefore Kṛṣṇa is trying to understand, "What is there in Rādhārāṇī that She attracts? I attract the whole universe, and She attracts Me."</p>
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Caila 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="LectureonBG6412NewYorkSeptember41966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="211" link="Lecture on BG 6.4-12 -- New York, September 4, 1966" link_text="Lecture on BG 6.4-12 -- New York, September 4, 1966">
<div class="heading">Caila means cotton something, cotton sitting place.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.4-12 -- New York, September 4, 1966|Lecture on BG 6.4-12 -- New York, September 4, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here, śucau deśe, perfectly sanctified place. Śucau deśe pratiṣṭhāpya. He must be situated in a very sanctified place. Sthiram āsanam ātmanaḥ. And the āsanam, and the sitting place should not be changed. The same āsana. He should perform yoga, meditation, on the same place and the same sitting place. Ātmanaḥ. And how that place, the sitting place, should be selected? Na ati ucchritam. Not too much raised, nor too much low. Nāty-ucchritam. And cailājina-kuśottaram. Caila. Caila means cotton something, cotton sitting place. Then skin. Deerskin means... You know yogis, they sit on the skin of tiger and skin of deer? Why? Because they are in a secluded place. This has got some chemical effect. If you sit on tiger skin and deer skin, then the reptiles, the snakes, they won't disturb you. It has got some, I mean to say, physical effect. There are so many medical effect in so many things. We do not know. But God has created everything for our use. We do not know. Every plant, every herb is a medicine. It is meant for some particular disease, for some particular protection. We do not know that. So cailājina. It is not a fashion. It is... Because they sit down in a secluded place in a jungle, so you are meditating, so some snake may come. There are so many snakes, so many reptiles. So therefore, cailājina-kuśottaram. And straw. The three things: straw, and the skin, and some cotton āsana. These things are required.</p>
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Bāhu 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">Mukha means the face, bāhu means the arms, ūru means the waist, and pāda, these legs.
</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;">If we understand what is the meaning of becoming brāhmaṇa, what is the meaning of becoming kṣatriya, what is the meaning of become a vaiśya, and what is the meaning of becoming śūdra... That is described in the Śrīmad-Bhāgavatam. Mukha-bāhūru-pādebhyaḥ. Mukha means the face, bāhu means the arms, ūru means the waist, and pāda, these legs. So mukha-bāhūru-pādebhyaḥ. These brāhmaṇa and the kṣatriya and the vaiśya and the śūdra, it should be taken as the different parts of the body of the virāṭ-puruṣa, Kṛṣṇa. Of the virāṭ-puruṣa.</p>
<p>So the brāhmaṇa's business you can understand—the mouth. You have got the tongue. Brāhmaṇa's business is to eat and to chant Vedic mantras. Therefore to give eatables to the Supreme Lord, according to our Vedic principle, the brāhmaṇas are called and they are given foodstuff, that "You eat. By your eating, Kṛṣṇa will eat." But that has been misused now, but actually that is the meaning. In the Vedic literature they do not say that "For some pious activities you call some poor men." No. Brāhmaṇas. Brāhmaṇa-bhajana. Because the brāhmaṇa is supposed to be the mouth of God. Similarly, kṣatriya is supposed to be the arms of God, the vaiśyas, the waist of God, and the śūdras, the legs of God.</p>
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<div id="LectureonBG71BhuvanesvaraJanuary221977_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="249" link="Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977" link_text="Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977">
<div class="heading">Mukha means brāhmaṇa, bāhu means kṣatriya, and ūru means the vaiśya, and pāda means śūdra.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977|Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The human society is meant for not only inquiring Brahman but to worship Brahman, Para-brahman. That is human society. So there is necessity of the four classes. At the present moment they are trying to create classless society. That is chaotic society. That is not real society. That is not Vedic civilization. Vedic civilization means when there is classified society begins: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. And without this classification, the whole society will remain in chaotic condition. Just like the comparison is given, mukha-bāhūru. Just like in our body there is mouth, there is ūru, there is leg, there is bāhu. These divisions are required. Mukha means brāhmaṇa, bāhu means kṣatriya, and ūru means the vaiśya, and pāda means śūdra. The body can be maintained when four things are properly maintained. So these things are required, and they should be classified by quality and work. In this way we have to organize society. Then there will be no scarcity of real human being. Otherwise they will remain as animal.</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="1971_Conversations_and_Morning_Walks" class="sub_section" sec_index="4" parent="Conversations_and_Morning_Walks" text="1971 Conversations and Morning Walks"><h3>1971 Conversations and Morning Walks</h3>
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<div id="ConversationwithProfKotovskyJune221971Moscow_0" class="quote" parent="1971_Conversations_and_Morning_Walks" book="Con" index="8" link="Conversation with Prof. Kotovsky -- June 22, 1971, Moscow" link_text="Conversation with Prof. Kotovsky -- June 22, 1971, Moscow">
<div class="heading">Bahu means the arm.
</div>
<span class="link">[[Vanisource:Conversation with Prof. Kotovsky -- June 22, 1971, Moscow|Conversation with Prof. Kotovsky -- June 22, 1971, Moscow]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is stated, kalau śūdra-sambhavaḥ: "In this age practically all men will be śūdras." That is... That is predicted. But if there are simply śūdras, then the social order will be destroyed. You... Just like in spite of your state of śūdras, a brāhmaṇa is found here. And that is necessity. So if you do not divide the social order in such a way, then there will be chaos. that is the scientific estimation of the Vedas. You may... You may belong for the time being to the śūdra class, but to maintain the social order you have to train some of the śūdras to become brāhmaṇa, some of the śūdras to become kṣatriyas. You cannot depend on the śūdras. Then there will be chaos. Neither you can depend only on brāhmaṇa. Just like to fulfill the necessities of your body there must be a portion called the brain, there must be a portion called the arms, there must be a portion called the stomach, or the belly, and there must be a portion which is called the leg. The leg is also required, the brain is also required, the arm is also required—for cooperation, to fulfill the mission of the whole body. So any, any society you conceive, unless there are these four divisions, there will be chaos. It will be, not be properly, I mean to say, going on, smoothly going on. There will be some disturbance. Brain must be there. So at the present moment there is scarcity of brain. I am not talking of your state or my state. I am taking the world as it is. The brain... Formerly the Indian administration was going on in monarchy. Just like this picture. This picture is a kṣatriya king. Before his death he renounced his, I mean to say, royal order and he came to the forest to hear about self-realization. So if you want to maintain the peace and prosperity of the whole worldly social order, you must create a class of men very intelligent, a class of men very expert in administration, a class of men very expert in production, and a class of men to work. That is required. You cannot avoid it. That is the Vedic conception. Mukha-bāhūru-padebhyaḥ. They say, mukha... Mukha means the face. Bahu means the arm. Uru means this, this, or waist. And pada. So anywhere, either you take this state or that state—doesn't matter—unless there is a smooth, systematic establishment of these four orders of life, the state or the society will not go very smoothly.</p>
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Budhas 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="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="TheNectarofDevotionVrndavanaOctober171972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="4" link="The Nectar of Devotion -- Vrndavana, October 17, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 17, 1972">
<div class="heading">Budhās means learned.
</div>
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 17, 1972|The Nectar of Devotion -- Vrndavana, October 17, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are actually budhās... Budhās means learned. So they know Kṛṣṇa is the original person. And it is confirmed by Brahmā in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means controller. So everyone can become īśvara. Here, our minister Saheb is present. He's īśvara. Īśvara means controller. He is controller of a department. Similarly, there are many ministers in our country and other countries. Many presidents. They are īśvaras. And a common man, he is also īśvara. He's controlling his family. At least he's controlling his dog, cat. So everyone is īśvara. Just like the modern theory is going on. "Everyone is God." That's all right. God means īśvara, controller. But there are different qualities of controller. I may be controller of my disciples, a few dozen or few hundred. But there are controllers, millions. They are controlling millions. Therefore my control and his control is not equal. Therefore you find out one controller of another. Everyone is relative controller. He controls and he becomes controlled. Nobody's absolute controller. Just like our Minister Saheb. He's controller, but he's also controlled. So when you come to the point, if you find out some person that he's simply controller, not controlled, He's Kṛṣṇa. Kṛṣṇa is simply controller, not controlled, He's Kṛṣṇa. Kṛṣṇa is simply controller. When Kṛṣṇa was present on this planet... You see the history of His life. He simply controlled. He never became controlled. He was controller. Therefore the verdict of the śāstra, Vedic literature, is that īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). The supreme controller is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ.</p>
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Buddhya means

2015-10-19T01:29:10Z

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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="LectureonBG5713NewYorkAugust271966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="203" link="Lecture on BG 5.7-13 -- New York, August 27, 1966" link_text="Lecture on BG 5.7-13 -- New York, August 27, 1966">
<div class="heading">Buddhyā means by intelligence.
</div>
<span class="link">[[Vanisource:Lecture on BG 5.7-13 -- New York, August 27, 1966|Lecture on BG 5.7-13 -- New York, August 27, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ātma-śuddhaye yoginaḥ. Those who are yogis. Yogi means those who are in connection with the Supreme. They are called yogis. So kāyena. Kāyena means by body. Manasā. Manasā means by mind. Buddhyā. Buddhyā means by intelligence. Kevalair indriyair api. And with the senses. Yoginaḥ karma kurvanti. They work. It appears just like they are doing like ordinary man, but saṅgaṁ tyaktvā ātma-śuddhaye. Saṅgaṁ tyaktvātma... He has no connection. He has no connection. Just like a bank cashier. He is sitting on the cash counter, and millions of dollars are coming to him, but he has no connection with it. Ātma-śuddhaye. Because he is yoga-yukta. He knows that "I am different from this money." He's all right. So by Kṛṣṇa consciousness, one who is a yogi, yogi... Yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye. Ātma-śuddhaye. Karma. They work for ātma-śuddhi.</p>
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Buddhiman means

2015-10-19T01:28:30Z

Rupa Manjari: Rupa Manjari moved page Buddhiman means... to Buddhiman means

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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="LectureonBG6412NewYorkSeptember41966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="211" link="Lecture on BG 6.4-12 -- New York, September 4, 1966" link_text="Lecture on BG 6.4-12 -- New York, September 4, 1966">
<div class="heading">Buddhimān means intelligent person. He must associate with satsu. Satsu means those who are trying for self-realization.
</div>
<span class="link">[[Vanisource:Lecture on BG 6.4-12 -- New York, September 4, 1966|Lecture on BG 6.4-12 -- New York, September 4, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So mind has nothing to do. Mind, simply training of the mind required. And how the mind is trained up? It is by good association. Good association, our mind is trained up. Saṅgāt sañjāyate kāmaḥ. Kāma means desire. Desire is the function of the mind. And saṅgāt sañjāyate kāmaḥ. And according to the association, my mind desires like that. So we have to make good association if we want to make our mind as my friend, if I want to make my mind as my friend, then I have to associate with sādhu. Tasmāt satsu sajyeta buddhimān. Buddhimān means intelligent person. He must associate with satsu. Satsu means those who are trying for self-realization. They are called sat. Sat and asat. Asat means who are trying for the temporary things. Matter is temporary. My body is temporary. So if I simply engage myself for bodily pleasures, sense gratification, then I am engaging myself to temporary things. But if I engage myself for self-realization, the permanent thing, then I am engaging myself to the sat, or to the permanent. Tasmāt satsu sajyeta buddhimān. "Anyone who is intelligent, he should associate with persons who are trying to elevate themselves for self-realization." That is called sat-saṅga, good association.</p>
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Buddhi-nasah 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="LectureonBG25969NewYorkApril291966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="113" link="Lecture on BG 2.59-69 -- New York, April 29, 1966" link_text="Lecture on BG 2.59-69 -- New York, April 29, 1966">
<div class="heading">Buddhi-nāśaḥ means he lost his intelligence.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.59-69 -- New York, April 29, 1966|Lecture on BG 2.59-69 -- New York, April 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, viṣayā... If we do not control our senses in that way, dovetail with the supreme will, then what will happen? Now, dhyāyato viṣayān, because our mind is always engaged in either of these things—eating, sleeping, and defending, and mating, especially mating—so dhyāyato viṣayān, dhyāyato viṣayān puṁsaḥ, when we think of, even by thinking, the next stage is saṅgas teṣu upajāyate: we become attached to that. We become attached to that. Just like we are reading some sex novel. Now, sex novel. Now, there is thinking of that. So thinking, thinking—then I become attached to it. I want practically. So dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate, saṅgāt sañjāyate kāmaḥ. And by attachment, then my lust becomes developed. Kāmāt krodho 'bhijāyate. And when my lust is not satisfied, then I become angry. One after another, it is coming. Krodhād bhavati saṁmohaḥ. And when I am angry, then I, I mean, I am out of my control of the equilibrium of mind. Krodhād saṁmohaḥ, saṁmohe, saṁmohāt smṛti-vibhramaḥ. Then, even when I have control of the equilibrium of mind... I have seen that two brothers quarreling, and it, it, I mean to say, rose to such an extent, the quarreling, that one brother killed his another brother. We have seen. Two brother quarreling—one brother was killed by one brother, and he was arrested, and he was ordered to be hanged. Then his father appealed to the court that "My two sons... One is already lost. So this may... He may be spared of his life." This I have actually seen. So by the request of the father, he was sentenced to life, and his hanging was excused by the court. That I have seen. So just see. Krodha. One after another, it becomes so intensified that nothing is impossible. Nothing is impossible. Then smṛti-vibhramaḥ. Smṛti-bhraṁśād buddhi-nāśaḥ. Buddhi-nāśaḥ. Buddhi-nāśaḥ means he lost his intelligence. He forgot that "Whom I am going to kill." Buddhi-nāśaḥ. Buddhi-nāśaḥ. Buddhi-nāśāt praṇaśyati: "And as soon as one loses his intelligence, then he's going to hell."</p>
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Brtha means

2015-10-19T01:16:46Z

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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="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="LordNityanandaPrabhusAppearanceDayNitaiPadaKamalaPurportLosAngelesJanuary311969_0" class="quote" parent="Festival_Lectures" book="Lec" index="40" link="Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969" link_text="Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969">
<div class="heading">"One who has not been able to contact Nityānanda, then one should think of himself that he has simply spoiled his valuable life." Bṛthā janma gelo, bṛthā means for nothing, and janma means life. Gelo tā'r, spoiled.
</div>
<span class="link">[[Vanisource:Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969|Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Nitāi-pada-kamala, koṭi-candra-suśītala, je chāyāy jagata jurāy. This is a song by Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya-vaiṣṇava-sampradāya. He has written many songs about the Vaiṣṇava philosophy, and they are approved as completely corresponding with Vedic instructions. So here Narottama dāsa Ṭhākura is singing that "The whole world is suffering under the blazing fire of material existence. Therefore, if one takes the shelter of the lotus feet of Lord Nityānanda...," whose birthday is today, 31st, January, 1969. So we should relish this instruction of Narottama dāsa Ṭhākura that in order to get relief from the pangs of blazing fire of this material existence, one should take shelter of the lotus feet of Lord Nityānanda because it is as cooling as the moon rays combined together of millions of moons. That means one will immediately find peaceful atmosphere. Just like a man works whole day and if he comes under the moonshine he feels relief.</p>
<p>Similarly, any materialistic man who comes under the shelter of Lord Nityānanda will immediately feel that relief. Then he says,</p>
:nitāi-pada-kamala, koṭi-candra-suśītala,
:je chāyāy jagata jurāy,
:heno nitāi bine bhai, rādhā-kṛṣṇa pāite nāi,
:dharo nitāi-caraṇa du'khani
<p>He says that "If you are anxious to go back to home, back to Godhead, and become associate with Rādhā and Kṛṣṇa, then the best policy is to take shelter of Nityānanda." Then he says, se sambandha nāhi jā'r, bṛthā janma gelo tā'r: "One who has not been able to contact Nityānanda, then one should think of himself that he has simply spoiled his valuable life." Bṛthā janma gelo, bṛthā means for nothing, and janma means life. Gelo tā'r, spoiled. Because he has not made connection with Nityānanda. The Nityānanda, very name, suggests... Nitya means eternal. Ānanda means pleasure. Material pleasure is not eternal. That is the distinction. Therefore those who are intelligent, they are not interested with this flickering pleasure of material world. Every one of us, as living entity, we are searching after pleasure. But the pleasure which we are seeking, that is flickering, temporary. That is not pleasure. Real pleasure is nityānanda, eternal pleasure. So anyone who has no contact with Nityānanda, it is to be understood that his life is spoiled.</p>
:se sambandha nāhi jā'r, bṛthā janma gelo tā'r,
:sei paśu boro durācār
<p>Narottama dāsa Ṭhākura uses here very harsh word. He says that such human being is an animal, an uncontrollable animal. As there are some animals that cannot be tamed, so anyone who has not contacted Nityānanda, he should be considered as an untamed animal. Sei paśu boro durācār. Why? Because nitāi nā bolilo mukhe: "He never uttered the holy name of Nityānanda." And majilo saṁsāra-sukhe, "and become merged into this material happiness." Vidyā-kule ki koribe tār. "That nonsense does not know that what will his education and family and tradition and nationality will help him?" These things cannot help him. These are all temporary things. Simply, if we want eternal pleasure, we must contact Nityānanda. Vidyā-kule ki koribe tār. Vidyā means education, and kula means family, nationality. So we may have a very nice family connection or we may have very nice national prestige, but after ending this body, these things will not help me. I'll carry my work with me, and according to that work, I shall have to accept by force another type of body. It may be something other than human body. So these things cannot protect us or give us the real pleasure. So Narottama dāsa Ṭhākura advises that vidyā-kule ki koribe tār. Then he says, ahaṅkāre matta hoiyā. "Being maddened after false prestige and identification..." False identification with the body and prestige of bodily relationship, it is called ahaṅkāre matta hoiyā. One is mad after this false prestige. Ahaṅkāre matta hoiyā, nitāi-pada pāsariyā. Due to this false prestige we are thinking, "Oh, what is Nityānanda? What can He do for me? I don't care." So these are the signs of false prestige. Ahaṅkāre matta hoiyā, nitāi-pada pāsa..., asatyere satya kori māni. The result is that I am accepting something which is false. For example, I am accepting this body. This body, I am not this body. Therefore, with false identification I am becoming entangled more and more. So one who is puffed up with this false prestige, ahaṅkāre matta hoiyā, nitāi-pada pā..., asatyere satya kori māni, he accepts something wrong as right. Then he says, nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe. If you are actually serious about going back to home, back to Godhead, then please seek after the mercy of Nityānanda.</p>
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</div>
<div id="LordNityanandaPrabhusAvirbhavaAppearanceDayLectureBhuvanesvaraFebruary21977_1" class="quote" parent="Festival_Lectures" book="Lec" index="41" link="Lord Nityananda Prabhu's Avirbhava Appearance Day Lecture -- Bhuvanesvara, February 2, 1977" link_text="Lord Nityananda Prabhu's Avirbhava Appearance Day Lecture -- Bhuvanesvara, February 2, 1977">
<div class="heading">Bṛthā means useless. Uselessly, he's wasting time.
</div>
<span class="link">[[Vanisource:Lord Nityananda Prabhu's Avirbhava Appearance Day Lecture -- Bhuvanesvara, February 2, 1977|Lord Nityananda Prabhu's Avirbhava Appearance Day Lecture -- Bhuvanesvara, February 2, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Sambandha nāhi jār, bṛthā janma gelo tār. So if you have no connection with Nityānanda Prabhu... Nityānanda means always. Nitya means always, ānanda means pleasure. This is another meaning you can draw. So therefore, if you have no connection with Nityānanda Prabhu... Se tār: "He's simply wasting time." Bṛthā means useless. Uselessly, he's wasting time. Se paśu boro durācār. And Narottama dāsa Ṭhākura has used very strong word. "Anyone who has no connection with Nityānanda Prabhu, he's a paśu." Sei paśu. He's a paśu, means animal. So animal, how one animal can get happiness? That is not possible. The dog, from the childhood he's searching after food, searching after food. And cannot get food. Unless a dog has got a master, he's street dog and he's always unhappy. So better to become a dog of Nityānanda Prabhu. Then we shall be happy. Instead of becoming dog of so many other people... Everyone is dog. Everyone is searching after to serve a master. But none of them are satisfied because that is false master. You take real master, Nityānanda Prabhu. You'll be happy. Se paśu boro durācār. He does not know where is happiness. Where I shall become a dog? That...</p>
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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>
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<div id="PurporttoNitaiPadaKamalaLosAngelesDecember211968_0" class="quote" parent="Purports_to_Songs" book="Lec" index="6" link="Purport to Nitai-Pada-Kamala -- Los Angeles, December 21, 1968" link_text="Purport to Nitai-Pada-Kamala -- Los Angeles, December 21, 1968">
<div class="heading">Bṛthā means useless, janma means life, tāra means his, and sambandha means relationship.
</div>
<span class="link">[[Vanisource:Purport to Nitai-Pada-Kamala -- Los Angeles, December 21, 1968|Purport to Nitai-Pada-Kamala -- Los Angeles, December 21, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Sambandha means connection or contact. "So anybody who has not contacted a relationship with Nityānanda," se sambandha nāhi jā'r, bṛthā janma gelo tā'r, "then he is supposed to have spoiled his human birth." In other song also Narottama dāsa Ṭhākura says, hari hari biphale janama goṅāinu: "Anyone who does not approach Rādhā-Kṛṣṇa through the relationship of Nityānanda, his life is uselessly spoiled." Se sambandha nāhi jā'r, bṛthā janma gelo tā'r. Bṛthā means useless, janma means life, tāra means his, and sambandha means relationship. "So anyone who has no relationship with Nityānanda, he is simply spoiling his, the boon of human form of life." Why he is spoiling? Se paśu boro durācār. Se means that; paśu, animal; durācār, dura, misbehaved, mostly misbehaved. Because without our elevation to Kṛṣṇa consciousness through the mercy of Lord Caitanya-Nityānanda, the life is simply animal propensities. That's all. Sense gratification. And Narottama dāsa Ṭhākura says that ordinary animal, he can be tamed, but a human being, when he is animalistic, when he has simply animal propensities, oh, he is horrible. He cannot be tamed. Ordinary cats and dogs, even tiger, can be tamed. But a human being, when he goes out of his way, because human life is meant for being elevated to Kṛṣṇa consciousness, if he doesn't take to that, then his higher intelligence will be simply misused for animal propensities, and it is very difficult to tame him.</p>
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Brhat means

2015-10-19T01:15:57Z

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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="LectureonSB151213NewVrindabanJune111969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="137" link="Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969" link_text="Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969">
<div class="heading">Bṛhat means bigger, at large, bigger mṛdaṅga, bigger.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969|Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The six Gosvāmīs, they engaged themselves in literary work. Nānā-śāstra-vicāraṇaika. They are... You'll find in Rūpa Gosvāmī's books. Oh, how many references are there! From Purāṇas, from Vedas, from this literature, that literature. Highly, great scholars. So that is one of the duty. We have given the list of qualification of a devotee. One of the qualification is poetic. Poetic means not write poetry. Poetic means literary man. They must give literature. Naturally they'll give. That is the nature of devotee. Because without literature, how can we enlighten the people at large? My Guru Mahārāja used to say that this press is bṛhad-mṛdaṅga. Bṛhat means bigger, at large, bigger mṛdaṅga, bigger. Just like we are playing mṛdaṅga. This mṛdaṅga can be vibrated in the neighboring quarter, but our mṛdaṅga, Back to Godhead, that will go far, far away. So therefore this press was considered by my Guru Mahārāja as bṛhad-mṛdaṅga. He said. You'll find in the picture: there is this mṛdaṅga and press. He was very much fond of press. In the very beginning of his, this life, he started one press. You'll find in his life a small press.</p>
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<div id="LectureonSB791011MontrealJuly141968_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="810" link="Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968" link_text="Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968">
<div class="heading">Bṛhat means the great. God is great. Brahman, the great. Nobody can be greater.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968|Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So simply by becoming proud that "I have got so much material acquisition," nobody can compete with Kṛṣṇa. That is not possible. Anor anīyaṁ mahato mahīyan. Kṛṣṇa, if you compare Him, then you'll find He's greater than the greatest. Just like generally, transcendentalists, they have got idea of Brahman. What is that Brahman? Bṛhatvāt bṛhaṇatvāt iti brahma. Bṛhat means the great. God is great. Brahman, the great. Nobody can be greater. Bṛhatvāt bṛhaṇatvāt. And Brahman can expand to unlimited extent. Just like sarvaṁ khalv idaṁ brahma. You see the expansion of Brahma. Parasya brahmaṇaḥ śaktir. Whatever we are seeing, the manifestation, expansion, this is Brahman. You can have little idea of the sky, but the sky which you are seeing, it is very little fraction, fragment, of the whole sky, Brahman sky. So Brahman is so great, and Brahman can expand. Bṛhatvāt. That which is greater than the greatest, and that which can expand unlimited, that is called Brahman. But in the Bhagavad-gītā you'll find Kṛṣṇa says, brahmaṇo 'haṁ pratiṣṭha, that "I am the resort of Brahman. Brahman is resting upon Me." So who is greater? Kṛṣṇa or Brahman? You'll find in the Bhagavad-gītā, brahmaṇo 'haṁ pratiṣṭha. Just like the sunshine. The sunshine is distributed all over the universe. According to Vedic knowledge, the sunshine is distributing its shining all over the universe, and the stars or the moons, they're glittering, being reflected by the sun. Just like in the Bhagavad-gītā you'll find, nakṣatrāṇām aham śaśi. Kṛṣṇa says that "Out of the many stars, I am the moon." That means moons and the stars are on the same category. As the moon is a reflection of the sun, similarly the stars are also a reflection of the sun. So this shining you can see, it is expanded all over the universe. And whoever is coming in front of that shining, sunshine, it is glittering. Just like you can see sometimes an airplane running very high on the sky. As soon as there is reflection of the sunshine, it glitters. So everything in touch with sunshine, it glitters. So now, the sunshine is expanding all over the universe, but where is the rest of the sunshine? The sun planet. The sun planet, you can see that it is lying in one corner of the sky. But because the sun planet is lying in one corner of the sky, does it mean that sunshine is greater than the sun? No. Similarly, Brahman may be very great. There is no question about it. But Brahman effulgence is resting on Kṛṣṇa.</p>
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Brahminical means

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1971_Correspondence" class="sub_section" sec_index="6" parent="Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3>
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<div id="LettertoSriGovindaLondon5August1971_0" class="quote" parent="1971_Correspondence" book="Let" index="339" link="Letter to Sri Govinda -- London 5 August, 1971" link_text="Letter to Sri Govinda -- London 5 August, 1971">
<div class="heading">Brahminical means cleanliness. We are trying to create a brahminical society. So all the devotees under your care there in Cleveland should be trained up in that light. Cleanliness is next to Godliness.
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<span class="link">[[Vanisource:Letter to Sri Govinda -- London 5 August, 1971|Letter to Sri Govinda -- London 5 August, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I am in due receipt of your letter dated 5th August, 1971 and have noted the contents carefully. It is so much encouraging to note how nicely you are distributing BTG. That is our main business, to distribute our literatures. This incense business is all right as a supplement, but we should give all our energy to distribute these literatures and magazines. Then we maintain ourselves and at the same time push on this Krishna Consciousness philosophy.</p>
<p>Your idea for a festival much like the one we held in Calcutta and Bombay, at all the university campuses is a very good proposal, so do it nicely. Simply pictures of Guru Gauranga will do; there is no need of taking along Jagannatha Deities. And so far getting Jagannatha Deities from Jayapataka Swami, why you are making that extra expenditure? All our Jagannatha Deities are locally carved. Any boy who knows carving can carve Jagannatha. If you want you can order Gaura Nitai Deities; that is all right.</p>
<p>So far brahminical rules for cleanliness, those I have already described in the letter mentioned by you. Brahminical means cleanliness. We are trying to create a brahminical society. So all the devotees under your care there in Cleveland should be trained up in that light. Cleanliness is next to Godliness.</p>
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Brahmastra means

2015-10-19T01:14:21Z

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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="MorningWalkAtCheviotHillsGolfCourseMay171973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="30" link="Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles" link_text="Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles">
<div class="heading">Brahmāstra means excessive heat.
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<span class="link">[[Vanisource:Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles|Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">Svarūpa Dāmodara: I am just collecting what Śrīla Prabhupāda explained, the different acintya-śaktis that we observe.</p>
<p>Prabhupāda: Here the acintya-śakti is working, this mist, fog. You have no power to drive it away. Beyond your power. You can explain with some juggling of words...</p>
<p>Passer-by: Good morning.</p>
<p>Prabhupāda: Good morning. ...that "Such chemicals, such molecules, such this, that," there are so many things. But (laughing) you have no power to drive it away.</p>
<p>Svarūpa Dāmodara: Yeah. They have no explanation how the mist is formed. They call...</p>
<p>Prabhupāda: That you can do. That is, I can do also. It is not very great credit. But if you know how it is formed, then counteract it.</p>
<p>Svarūpa Dāmodara: We know how it is formed.</p>
<p>Prabhupāda: Yes. So you know, then you discover, counteracting. Just like formerly, in the warfare the atomic brahmāstra was thrown. On the other side... brahmāstra means excessive heat. So they caused something, they transformed into water. Because after heat, there must be water. So where is that science?</p>
<p>Svarūpa Dāmodara: It is just like milk. Milk looks white, but it is just water. They call it, it's a colloidal suspension of proteins, these caseins, in water. So similarly, this fog is just a colloidal suspension of water in the air.</p>
<p>Prabhupāda: Yes. So you create some fire. It will be immediately driven away. Water can be driven away by fire. So you create. That you cannot. You just shot one bomb. There will be some heat, and all the mist will go away. Do it.</p>
<p>Karandhara: That would blow up the planet. (laughter)</p>
<p>Prabhupāda: Hare Kṛṣṇa. Water can be counteracted by fire or air. Everyone knows it. So you do it, suspension. So this is for you mystic power. You can talk all nonsense, but you cannot act against it. Therefore it is mystic power. So similarly, there are so many things. That is acintya-śakti. You cannot think of even. By nature's way, immediately the sun rises—no more mist. All finished. A little temperature increase of the sun, all finished. Nīhāram iva bhāskaraḥ. This example is given in the Bhāgavata. Nīhāra, this is called nīhāra. Just like nīhāra is immediately dissipated by bhāskara, by the sun, similarly, if one can awaken his dormant devotion, then all finished, all his reaction of sinful activities, finished. Nīhāram iva bhāskaraḥ. You just create... You calculate sun is composition of this chemical, that chemical. Just create one sun and throw it. Simply theoretical future, bluff and juggling of words, that's not good.</p>
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Brahmarpanam 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="LectureonBG42024NewYorkAugust91966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="184" link="Lecture on BG 4.20-24 -- New York, August 9, 1966" link_text="Lecture on BG 4.20-24 -- New York, August 9, 1966">
<div class="heading">Therefore sacrifice for Kṛṣṇa is brahmārpaṇam, means, sacrificing for the Brahman, Supreme Brahman.
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<span class="link">[[Vanisource:Lecture on BG 4.20-24 -- New York, August 9, 1966|Lecture on BG 4.20-24 -- New York, August 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, brahmārpaṇam. Sacrifice for whom? For the Brahman. And Kṛṣṇa is the Supreme Brahman. Therefore sacrifice for Kṛṣṇa is brahmārpaṇam, means, sacrificing for the Brahman, Supreme Brahman. Because Kṛṣṇa is described in the Tenth Chapter as the Parambrahman, the Supreme Brahman. Brahman means, we are also all Brahman. Because we are all fragmental parts and parcels of the Supreme Being, Kṛṣṇa, therefore we are also Brahman. Just like particles of gold is also gold, similarly, we are fragmental portions of Kṛṣṇa. Do not understand that as material fragments... We are not material fragment. But just because we have no other conception at the present moment except material understanding, therefore I am just trying... This is translated into English as "fragment," but not like that material fragment.</p>
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Barhavatamsam means

2015-10-19T01:12:54Z

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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="LectureonBG85NewYorkOctober261966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="289" link="Lecture on BG 8.5 -- New York, October 26, 1966" link_text="Lecture on BG 8.5 -- New York, October 26, 1966">
<div class="heading">Barhāvataṁsam means the peacock feather. You'll find Kṛṣṇa and Viṣṇu, He is very fond of this peacock feather.
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<span class="link">[[Vanisource:Lecture on BG 8.5 -- New York, October 26, 1966|Lecture on BG 8.5 -- New York, October 26, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Veṇu means flute. He is playing on flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam. Aravinda means lotus petal. His eyes are so nice, like lotus petal. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam (Bs. 5.30). Barhāvataṁsam means the peacock feather. You'll find Kṛṣṇa and Viṣṇu, He is very fond of this peacock feather. Everywhere you'll find the peacock feather. Barhāvataṁsam asitāmbuda-sundarāṅgam. And His color is a cloud, darkish cloud. Asita, asitāmbuda. Ambuda means cloud and asita means blackish. Sundarāṅgam. But still, He is so beautiful... Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam, kandarpa-koṭi (Bs. 5.30). He is so beautiful that He surpasses the beauty of millions of Cupid. Cupid is supposed to be very beautiful. It impels lust, Cupid. So He is many more thousands times beautiful than Cupid. Kandarpa-koṭi-kamanīya-viśeṣa-śobham (Bs. 5.30). Viśeṣa-śobham. He has got His particular beauty. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. In this way there are description.</p>
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Banke means

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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="InitiationsLosAngelesJanuary101974_0" class="quote" parent="Initiation_Lectures" book="Lec" index="55" link="Initiations -- Los Angeles, January 10, 1974" link_text="Initiations -- Los Angeles, January 10, 1974">
<div class="heading">Bāṅke means curved. Kṛṣṇa stands always this. That is Bāṅke-bihārī. He is not very straight, Kṛṣṇa. People are crooked, so He is the most crooked.
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<span class="link">[[Vanisource:Initiations -- Los Angeles, January 10, 1974|Initiations -- Los Angeles, January 10, 1974]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (All spiritual names first told to Śrīla Prabhupāda by Karandhara dāsa) So your spiritual name is Manobhirāma. Manobhirāma. Manobhirāma is Kṛṣṇa, who pleases everyone's mind. (pause)</p>
<p>There is all neckbeads, everyone? You knows the rules and regulation? Dhanurdharī. Not left. Yes. Dhanurdharī. Dhanurdharī is Lord Rāmacandra's name. (pause)</p>
<p>You know the rules and regulation? Here, take. Your spiritual name Gambhīra dāsa. Very grave. That is Kṛṣṇa. (pause)</p>
<p>Bāṅke-bihārī. Bāṅke means curved. Kṛṣṇa stands always this. That is Bāṅke-bihārī. He is not very straight, Kṛṣṇa. People are crooked, so He is the most crooked. (pause)</p>
<p>Hari-sevikā. Hari-sevikā, "maidservant of Kṛṣṇa." (break)</p>
<p>Greedy for Kṛṣṇa. Tatra leulyam eka laulyam. To get Kṛṣṇa, you have only one price: to become greedy for Kṛṣṇa. That's all. That is the only... (break) Tatra laulyam ekalaṁ mūlyaṁ na janma-koṭibhiḥ sukṛtibhir labhyate. (pause)</p>
<p>Divya. Divya. Your spiritual name is Divya. Divya means spiritual. (pause)</p>
<p>Dhīra-sevā. Dhīra-lalitā. Dhīra-sevā? No. Dhīra-sevī. She is woman. You know all the rules and regulation? Your name is Dhīra-sevī. Kṛṣṇa is Dhīra. Dhīra-lalitā. (pause)</p>
<p>Sajjana-jīvana. You know rules and regulations? Yes. Sajjana-jīvana. Sajjana-jīvana. Her life is very gentle.</p>
<p>So thank you very much. Now begin chanting and yajña. Yajñaiḥ saṅkīrtanaiḥ prāyair yajanti hi su-medhasaḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). That is the yajña, saṅkīrtana. (end)</p>
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Bandi 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="LectureonSB6122ChicagoJuly61975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="632" link="Lecture on SB 6.1.22 -- Chicago, July 6, 1975" link_text="Lecture on SB 6.1.22 -- Chicago, July 6, 1975">
<div class="heading">Bandī means now especially in the United States, nobody goes out at night. No gentleman goes out at night. In our Brooklyn temple nobody goes out at night. Just see. America is so advanced in civilization, and the result is that one cannot go on a street at night.
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<span class="link">[[Vanisource:Lecture on SB 6.1.22 -- Chicago, July 6, 1975|Lecture on SB 6.1.22 -- Chicago, July 6, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Anyway, so bandī. Bandī means now especially in the United States, nobody goes out at night. No gentleman goes out at night. In our Brooklyn temple nobody goes out at night. Just see. America is so advanced in civilization, and the result is that one cannot go on a street at night. In India it is so poverty-stricken. Still, even in villages, they are freely moving, man, woman, at dead of night. They know there is no danger. Still, although they are so poverty-stricken now... You will be surprised that in 1942 there was an artificial famine created by the government. People suffered starvation, and poor men, they died out of starvation. But there was no report of stealing. No report. One American gentleman went there, "If this is the condition in our country, there would have been revolution. And these people do not even steal others' properties, dying starvation." Lonely man is going. He will arrest him, "Give me whatever you have got. Otherwise I will kill you." So this is bandī.</p>
<p>And next business was gambling, dice playing, bandy-akṣaiḥ. Everything was there. It was... Of course, these historical incidences, and, some thousands and thousands of years ago happened. But because it is material world, these things were there at that time also. Now it has increased. Kali-yuga means it has increased. The same thieves, cheater, everything were there at that time. It was rare incidences. But now it has become daily affair due to the Kali-yuga. So his business was kaitavaiḥ. Kaitavaiḥ means cheating. Cheating. Now what kind of cheating? The cheaters will round, surround one man, and he says, "Have you seen some gold lump falling down? I have seen. One is lost." Then another man will come, "Sir, I have got this gold lump. If you pay me something, I will give you." But that is not gold, actually, but he creates a situation that "Somebody lost his gold lump. Now he has got. He wants to sell me. All right, I give you ten rupees. Give me." (laughter) This is called kaitavaiḥ. I know some things. (laughter) So bandy-akṣaiḥ kaitavaiś cauryaiḥ, and then direct stealing.</p>
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Adar 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="MorningWalkMay121973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="26" link="Morning Walk -- May 12, 1973, Los Angeles" link_text="Morning Walk -- May 12, 1973, Los Angeles">
<div class="heading">Adar means ginger.
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<span class="link">[[Vanisource:Morning Walk -- May 12, 1973, Los Angeles|Morning Walk -- May 12, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">Svarūpa Dāmodara: That part we can explain by... When they ask, "How do I know that the living entities...?"</p>
<p>Prabhupāda: Just like a man is condemned for going to the jail. The man who will take him to the jail, the jail and everything is already there. The arrangement for his living in the jail, everything is complete there.</p>
<p>Svarūpa Dāmodara: Can we explain by acintya śakti, Śrīla Prabhupāda? If we say, how we enter, that is the difference between the...</p>
<p>Prabhupāda: No, that is acintya-śakti. You cannot think how it is done.</p>
<p>Svarūpa Dāmodara: But it is done.</p>
<p>Prabhupāda: It is done. Just like sometimes I think that I came here alone without any expectation of success, and this movement has become so nice. Actually, by one man's effort it was not possible. But it has become so. This is acintya-śakti, Kṛṣṇa's, inconceivable. Even a modern businessman, he cannot organize such a worldwide organization in such short a time. We have talked with many businessmen in India. Some said, "We have got thirty branches," somebody says, "We have got forty," another twenty branches. Our students say "My Guru Mahārāja has 102 branches." So they say, "No, we cannot compare with your Guru Mahārāja." So this is acintya-śakti. You can see so many things, the acintya-śakti is working. So unless we accept acintya-śakti of God, it is not possible to understand what is God. Inconceivable potency. And that is actually a fact. We want to bring God to our level, that's frog philosophy. Atlantic Ocean to the level of well. That is foolishness. That is foolishness. We have to understand that this whole universe... Just like Arjuna saw the virāḍ-rūpa, universal form. So this whole universe is the form of the Lord. So if in my body there are so many chemicals, enzymes, and other things, so how much there must be, proportionately? Suppose if we find some portion of chemicals in my body, you will find less in the ant's body. Or you will find more in the elephant's body. So if I can create so many chemicals within my body, how much chemicals He can create? On that account... Your theory, that combination of hydrogen, oxygen makes water, that is a fact. But you are surprised, wherefrom such a big quantity of hydrogen, oxygen came so that the ocean is there. That you cannot calculate. But we answer: "This hydrogen, oxygen is there in the body, universal body of the Lord." Therefore you find. Why do they, do not understand this plain thing? Hydrogen, oxygen we accept; that's a fact. But you are surprised wherefrom this big quantity of hydrogen, oxygen came? That we answer. So let us cooperate. Then the people will be happy. That is acintya-śakti. If a poor man cannot spend ten dollars and if a rich man immediately spends million dollars, he becomes surprised, "How it is possible? How it is possible?" It is like that. We have got the capacity of not even ten dollars. We are thinking of millions and trillion dollars. Adara vapari yahan khabor.(?) You know this? Adar, adar, adar means ginger. A ginger merchant, he is asking, "When the another ship will come?" Ginger is never purchased ship loaded. You take little ginger. If you have got one bag of ginger, then it will be sold in three years. So adar vapari yahan khabor. (?) What you have got to do with ship, shipment? You just carry one bag or ten sheer(?) or ten kilos... That's all. So these rascals, they are adar vapari, and they are taking account of where is that ship.</p>
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Bandhu-han means

2015-10-19T00:58:34Z

Rupa Manjari: Rupa Manjari moved page Bandhu-han means... to Bandhu-han means

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[[Category:Vaniquotes Sanskrit Dictionary A to Z]]
[[Category:Vaniquotes Sanskrit Dictionary A-B-C]]
[[Category:Vaniquotes Sanskrit Dictionary G-H-I]]
[[Category:Bandhu|3]]
[[Category:Killer|3]]
[[Category:Maya the Illusory Energy|3]]
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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_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div id="CCAntya5143_0" class="quote" parent="CC_Antya-lila" book="CC" index="1035" link="CC Antya 5.143" link_text="CC Antya 5.143">
<div class="heading">The word bandhu-han means "the killer of māyā."
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<span class="link">[[Vanisource:CC Antya 5.143|CC Antya 5.143, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“The demon Jarāsandha chastised Kṛṣṇa, saying, "You are the lowest of human beings. I shall not fight with You, for You killed Your own relatives."</p>
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<div class="purport text"><p>In this verse also, mother Sarasvatī offers prayers to Kṛṣṇa. The word puruṣa-adhama refers to the Personality of Godhead, under whom all other persons remain, or, in other words, puruṣa-uttama, the best of all living beings. Similarly, the word bandhu-han means "the killer of māyā." In the conditioned state of life, one is closely related with māyā as a friend, but when one comes in contact with Kṛṣṇa one is freed from that relationship.</p>
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