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Direct meaning

Srimad-Bhagavatam

SB Preface and Introduction

The Lord continued: "Śrīla Vyāsadeva has summarized the direct meanings of the mantras in the Upaniṣads in the Vedānta-sūtra."
SB Introduction:

Upon this, the Lord spoke as follows: "My dear sir, I can understand the meaning of the sūtras like janmādy asya yataḥ, śāstra-yonitvāt, and athāto brahma jijñāsā of the Vedānta-sūtra, but when you explain them in your own way it becomes difficult for Me to follow them. The purpose of the sūtras is already explained in them, but your explanations are covering them with something else. You do not purposely take the direct meaning of the sūtras but indirectly give your own interpretations."

The Lord thus attacked all Vedāntists who interpret the Vedānta-sūtra fashionably, according to their limited power of thinking, to serve their own purpose. Such indirect interpretations of the authentic literatures like the Vedānta-sūtra are hereby condemned by the Lord.

The Lord continued: "Śrīla Vyāsadeva has summarized the direct meanings of the mantras in the Upaniṣads in the Vedānta-sūtra. Unfortunately you do not take their direct meaning. You indirectly interpret them in a different way.

"The authority of the Vedas is unchallengeable and stands without any question of doubt. And whatever is stated in the Vedas must be accepted completely, otherwise one challenges the authority of the Vedas.

SB Canto 5

It is not very easy for the unintelligent to understand the purport of this story because it is difficult to extricate the exact meaning from the allegory. I therefore request Your Holiness to give the direct meaning.
SB 5.13.26, Translation and Purport:

King Parīkṣit then told Śukadeva Gosvāmī: My dear lord, O great devotee sage, you are omniscient. You have very nicely described the position of the conditioned soul, who is compared to a merchant in the forest. From these instructions intelligent men can understand that the senses of a person in the bodily conception are like rogues and thieves in that forest, and one's wife and children are like jackals and other ferocious animals. However, it is not very easy for the unintelligent to understand the purport of this story because it is difficult to extricate the exact meaning from the allegory. I therefore request Your Holiness to give the direct meaning.

There are many stories and incidents in Śrīmad-Bhāgavatam that are described figuratively. Such allegorical descriptions may not be understood by unintelligent men; therefore it is the duty of the student to approach a bona fide spiritual master for the direct explanation.

The direct meaning of the forest of material existence is given in this chapter.
SB 5.14 Summary:

The direct meaning of the forest of material existence is given in this chapter. Merchants sometimes enter the forest to collect many rare things and sell them at a good profit in the city, but the forest path is always bedecked with dangers. When the pure soul wants to give up the Lord's service to enjoy the material world, Kṛṣṇa certainly gives him a chance to enter the material world. As stated in the Prema-vivarta: kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. This is the reason the pure spirit soul falls down to the material world. Due to his activities under the influence of the three modes of material nature, the living entity takes different positions in different species. Sometimes he is a demigod in the heavenly planets and sometimes a most insignificant creature in the lower planetary systems. In this regard, Śrīla Narottama dāsa Ṭhākura says, nānā yoni sadā phire: the living entity passes through various species. Kardarya bhakṣaṇa kare: he is obliged to eat and enjoy abominable things. Tāra janma adhaḥ-pāte yāya: in this way his whole life is spoiled.

When King Parīkṣit asked Śukadeva Gosvāmī about the direct meaning of the material forest, Śukadeva Gosvāmī replied as follows.
SB 5.14.1, Translation:

When King Parīkṣit asked Śukadeva Gosvāmī about the direct meaning of the material forest, Śukadeva Gosvāmī replied as follows: My dear King, a man belonging to the mercantile community (vaṇik) is always interested in earning money. Sometimes he enters the forest to acquire some cheap commodities like wood and earth and sell them in the city at good prices. Similarly, the conditioned soul, being greedy, enters this material world for some material profit. Gradually he enters the deepest part of the forest, not really knowing how to get out. Having entered the material world, the pure soul becomes conditioned by the material atmosphere, which is created by the external energy under the control of Lord Viṣṇu. Thus the living entity comes under the control of the external energy, daivī māyā. Living independently and bewildered in the forest, he does not attain the association of devotees who are always engaged in the service of the Lord. Once in the bodily conception, he gets different types of bodies one after the other under the influence of material energy and impelled by the modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa). In this way the conditioned soul goes sometimes to the heavenly planets, sometimes to the earthly planets and sometimes to the lower planets and lower species. Thus he suffers continuously due to different types of bodies. These sufferings and pains are sometimes mixed. Sometimes they are very severe, and sometimes they are not. These bodily conditions are acquired due to the conditioned soul's mental speculation. He uses his mind and five senses to acquire knowledge, and these bring about the different bodies and different conditions. Using the senses under the control of the external energy, māyā, the living entity suffers the miserable conditions of material existence. He is actually searching for relief, but he is generally baffled, although sometimes he is relieved after great difficulty. Struggling for existence in this way, he cannot get the shelter of pure devotees, who are like bumblebees engaged in loving service at the lotus feet of Lord Viṣṇu.

SB Canto 8

Bali Mahārāja's statement that Viṣṇu would lie down having been killed is not the direct meaning, for Viṣṇu cannot be killed by anyone.
SB 8.20.13, Translation and Purport:

If this brāhmaṇa really is Lord Viṣṇu, who is worshiped by Vedic hymns, He would never give up His widespread reputation; either He would lie down having been killed by me, or He would kill me in a fight.

Bali Mahārāja's statement that Viṣṇu would lie down having been killed is not the direct meaning, for Viṣṇu cannot be killed by anyone. Lord Viṣṇu can kill everyone, but He cannot be killed. Thus the real meaning of the words "lie down" is that Lord Viṣṇu would reside within the core of Bali Mahārāja's heart. Lord Viṣṇu is defeated by a devotee through devotional service; otherwise, no one can defeat Lord Viṣṇu.

Sri Caitanya-caritamrta

CC Adi-lila

To describe the direct meaning of the Vedic literatures is glorious, but to describe them in one's own way, using imperfect senses and imperfect knowledge, is a disastrous blunder.
CC Adi 7.108, Purport:

In the science of mathematics, for example, two plus two equals four, and one cannot make it equal three or five. Yet although it is not possible to alter real knowledge, people have taken to the fashion of understanding Vedic knowledge in any way they like. It is for this reason that we have presented Bhagavad-gītā As It Is. We do not create meanings by concoction. Sometimes commentators say that the word kurukṣetra in the first verse of the Bhagavad-gītā refers to one's body, but we do not accept this. We understand that Kurukṣetra is a place that still exists, and according to the Vedic version it is a dharma-kṣetra, or a place of pilgrimage. People still go there to perform Vedic sacrifices. Foolish commentators, however, say that kurukṣetra means the body and that pañca-pāṇḍava refers to the five senses. In this way they distort the meaning, and people are misled. Here Śrī Caitanya Mahāprabhu confirms that all Vedic literatures, including the Upaniṣads, Brahma-sūtra and others, whether śruti, smṛti or nyāya, must be understood according to their original statements. To describe the direct meaning of the Vedic literatures is glorious, but to describe them in one's own way, using imperfect senses and imperfect knowledge, is a disastrous blunder. Śrī Caitanya Mahāprabhu fully deprecated the attempt to describe the Vedas in this way.

Śrī Caitanya Mahāprabhu said, mukhya-vṛttye sei artha parama mahattva: "To teach the Vedic literature according to its direct meaning, without false commentary, is glorious."
CC Adi 7.110, Purport:

The Vedic literature is to be considered a source of real knowledge, but if one does not take it as it is, one will be misled. For example, the Bhagavad-gītā is an important Vedic literature that has been taught for many years, but because it was commented upon by unscrupulous rascals, people derived no benefit from it, and no one came to the conclusion of Kṛṣṇa consciousness. Since the purport of the Bhagavad-gītā is now being presented as it is, however, within four or five short years thousands of people all over the world have become Kṛṣṇa conscious. That is the difference between direct and indirect explanations of the Vedic literature. Therefore Śrī Caitanya Mahāprabhu said, mukhya-vṛttye sei artha parama mahattva: "To teach the Vedic literature according to its direct meaning, without false commentary, is glorious." Unfortunately, Śrī Śaṅkarācārya, by the order of the Supreme Personality of Godhead, compromised between atheism and theism in order to cheat the atheists and bring them to theism, and to do so he gave up the direct method of Vedic knowledge and tried to present a meaning which is indirect. It is with this purpose that he wrote his Śārīraka-bhāṣya commentary on the Vedānta-sūtra.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that mukhya-vṛtti ("the direct meaning") is abhidhā-vṛtti, or the meaning that one can understand immediately from the statements of dictionaries, whereas gauṇa-vṛtti ("the indirect meaning") is a meaning that one imagines without consulting the dictionary.
CC Adi 7.110, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that mukhya-vṛtti ("the direct meaning") is abhidhā-vṛtti, or the meaning that one can understand immediately from the statements of dictionaries, whereas gauṇa-vṛtti ("the indirect meaning") is a meaning that one imagines without consulting the dictionary. For example, one politician has said that Kurukṣetra refers to the body, but in the dictionary there is no such definition. Therefore this imaginary meaning is gauṇa-vṛtti, whereas the direct meaning found in the dictionary is mukhya-vṛtti or abhidhā-vṛtti. This is the distinction between the two. Śrī Caitanya Mahāprabhu recommends that one understand the Vedic literature in terms of abhidhā-vṛtti, and the gauṇa-vṛtti He rejects. Sometimes, however, as a matter of necessity, the Vedic literature is described in terms of the lakṣaṇā-vṛtti or gauṇa-vṛtti, but one should not accept such explanations as permanent truths.

Śrī Caitanya Mahāprabhu accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately.
CC Adi 7.110, Purport:

When Śrī Viṣṇu Svāmī, one of the four ācāryas of the Vaiṣṇava cult, presented his thesis on the subject matter of śuddhādvaita-vāda, immediately the Māyāvādīs took advantage of this philosophy and tried to establish their advaita-vāda or kevalādvaita-vāda. To defeat this kevalādvaita-vāda, Śrī Rāmānujācārya presented his philosophy as viśiṣṭādvaita-vāda, and Śrī Madhvācārya presented his philosophy of tattva-vāda, both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Śrī Rāmānujācārya's viśiṣṭādvaita-vāda and Śrī Madhvācārya's tattva-vāda contest the impersonal Māyāvāda philosophy. Śrī Caitanya Mahāprabhu, however, accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately. He opined in this connection that anyone who follows the principles of the Śārīraka-bhāṣya is doomed.

If one accepts the real or direct meaning of these Vedic statements, one can understand that the Supreme Personality of Godhead has a spiritual body.
CC Adi 7.112, Purport:

It is stated in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1): "The Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body which is full of knowledge, eternity and bliss." In this material world everyone's body is just the opposite—temporary, full of ignorance and full of misery. Therefore when the Supreme Personality of Godhead is sometimes described as nirākāra, this is to indicate that He does not have a material body like us.

Māyāvādī philosophers do not know how it is that the Supreme Personality of Godhead is formless. The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Māyāvādī philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (nirākāra). In this connection Śrīla Bhaktivinoda Ṭhākura offers many quotes from the Vedic literature. If one accepts the real or direct meaning of these Vedic statements, one can understand that the Supreme Personality of Godhead has a spiritual body (sac-cid-ānanda-vigraha (Bs. 5.1)).

We have therefore begun by presenting Bhagavad-gītā As It Is, and we propose to present all the Vedic literature in terms of the direct meaning of its words.
CC Adi 7.133, Translation and Purport:

"To prove their philosophy, the members of the Māyāvāda school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers."

Unfortunately, the Śaṅkarite interpretation has covered almost the entire world. Therefore there is a great need to present the original, easily understood natural import of the Vedic literature. We have therefore begun by presenting Bhagavad-gītā As It Is, and we propose to present all the Vedic literature in terms of the direct meaning of its words.

CC Adi 7.137, Translation:

"Now let us see," the Māyāvādī sannyāsīs continued, "how well You can describe the sūtras in terms of their direct meaning." Hearing this, Lord Caitanya Mahāprabhu began His direct explanation of the Vedānta-sūtra.

CC Madhya-lila

"You do not explain the direct meaning of the Brahma-sūtras. Indeed, it appears that your business is to cover their real meaning."
CC Madhya 6.132, Translation and Purport:

"You do not explain the direct meaning of the Brahma-sūtras. Indeed, it appears that your business is to cover their real meaning."

This is typical of all Māyāvādīs or atheists who interpret the meaning of Vedic literature in their own imaginative way. The real purpose of such foolish people is to impose the impersonalist conclusion on all Vedic literature. The Māyāvādī atheists also interpret the Bhagavad-gītā. In every verse of Śrīmad Bhagavad-gītā it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead. In every verse Vyāsadeva says, śrī-bhagavān uvāca, "the Supreme Personality of Godhead said," or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Māyāvādī atheists still try to prove that the Absolute Truth is impersonal. In order to present their false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous. Therefore Śrī Caitanya Mahāprabhu remarked that no one should hear the Māyāvādī commentaries or purports to any Vedic literature.

Caitanya Mahāprabhu continued, “The Vedānta-sūtra is the summary of all the Upaniṣads; therefore whatever direct meaning is there in the Upaniṣads is also recorded in the Vedānta-sūtra, or Vyāsa-sūtra.
CC Madhya 6.133, Translation and Purport:

Caitanya Mahāprabhu continued, “The Vedānta-sūtra is the summary of all the Upaniṣads; therefore whatever direct meaning is there in the Upaniṣads is also recorded in the Vedānta-sūtra, or Vyāsa-sūtra.

Śrīla Bhaktisiddhānta Sarasvatī has explained the word upaniṣad in his Anubhāṣya. Please refer to Ādi-līlā, Second Chapter, fifth verse, and Ādi-līlā, Seventh Chapter, verses 106 and 108, for his explanation.

CC Madhya 6.134, Translation:

“For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.

“All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal.
CC Madhya 6.151, Translation and Purport:

“All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal.

As mentioned above, the Śvetāśvatara Upaniṣad (3.19) states:

apāṇi-pādo javano grahītā
paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyaṁ na ca tasyāsti vettā
tam āhur agryaṁ puruṣaṁ mahāntam

This Vedic mantra clearly states, puruṣaṁ mahāntam. The word puruṣa means "person." In the Bhagavad-gītā (10.12) Arjuna confirms that this person is Kṛṣṇa when he addresses Kṛṣṇa as puruṣaṁ śāśvatam: "You are the original person." Thus the puruṣaṁ mahāntam mentioned in the verse from the Śvetāśvatara Upaniṣad is Śrī Kṛṣṇa. His hands and legs are not mundane but are completely transcendental. However, when He comes, fools take Him to be an ordinary person (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11)). One who has no Vedic knowledge, who has not studied the Vedas from a bona fide spiritual master, does not know Kṛṣṇa. Therefore he is a mūḍha. Such fools take Kṛṣṇa to be an ordinary person (paraṁ bhāvam ajānantaḥ). They do not actually know what Kṛṣṇa is.

Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless.
CC Madhya 6.152, Translation and Purport:

“Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?

If the Supreme Personality of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless. Actually, the Supreme Lord has an eternal personal form full of all opulence. The Māyāvādī philosophers try to interpret the Absolute Truth as being without potency. However, in the Śvetāśvatara Upaniṣad (6.8) it is clearly said, parāsya śaktir vividhaiva śrūyate: (Cc. Madhya 13.65, purport) "The Absolute Truth has multipotencies."

When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala.
CC Madhya 6.177, Translation and Purport:

The Bhaṭṭācārya presented various types of false arguments with pseudo logic and tried to defeat his opponent in many ways. However, Śrī Caitanya Mahāprabhu refuted all these arguments and established His own conviction.

The word vitaṇḍā indicates that a debater, not touching the main point or establishing his own point, simply tries to refute the other person's argument. When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala. The word nigraha also means always trying to refute the arguments of the other party.

CC Madhya 6.275, Translation:

“The word "mukti" refers to five kinds of liberation. But its direct meaning usually conveys the idea of becoming one with the Lord.

CC Madhya 24.82, Translation:

“Although the words "brahma" and "ātmā" indicate Kṛṣṇa, their direct meaning refers only to the impersonal Brahman and the Supersoul respectively.

CC Madhya 25.25, Translation:

“Śrī Caitanya Mahāprabhu explains the direct meaning of the Upaniṣads. When all learned scholars hear this, their minds and ears are satisfied.

CC Madhya 25.26, Translation:

“Giving up the direct meaning of the Vedānta-sūtra and the Upaniṣads, Śaṅkarācārya imagines some other interpretation.

CC Madhya 25.89, Translation:

“My dear Lord, whatever direct meaning You have given when explaining the Brahma-sūtra is certainly very wonderful to all of us.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Lord Caitanya gave the direct meaning of Vedānta-sūtra. No Vedic scripture should be used for indirect speculation.
Teachings of Lord Caitanya, Chapter 21:

Thus Lord Caitanya gave the direct meaning of Vedānta-sūtra. No Vedic scripture should be used for indirect speculation. In addition to Śaṅkarācārya, other materialistic philosophers like Kapila, Gautama, Aṣṭāvakra and Patañjali have put forward philosophical speculation in various ways. Indeed, the philosopher Jaimini and his followers, who are all more or less logicians, have abandoned the real meaning of the Vedas (devotional service) and have tried to establish the Absolute Truth as subject to the material world. It is their opinion that if there is a God, He will be pleased with man and give man all desired results if man simply performs his material activities nicely. Similarly, the atheist Kapila tried to establish that there is no God who created the material world. Kapila has even tried to establish that a combination of material elements caused creation. Similarly, Gautama and Kaṇāda have given stress to this theory that the creation resulted from a fortunate combination of material elements, and they have tried to establish that atomic energy is the origin of creation. Similarly, impersonalists and monists like Aṣṭāvakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme.

You do not elucidate the direct meaning but imagine something and consequently obscure the true meaning.
Teachings of Lord Caitanya, Chapter 24:

"My dear sir," the Lord replied. "As far as the Vedānta-sūtra or the codes of Vedānta are concerned, I can understand the meaning quite well. However, I cannot understand your explanations. There is nothing really difficult about the meaning of the original Vedānta-sūtra, but the way you explain Vedānta-sūtra appears to obscure the real meaning. You do not elucidate the direct meaning but imagine something and consequently obscure the true meaning. I think that you have a particular doctrine which you are trying to expound through the codes of Vedānta-sūtra."

According to Muktika Upaniṣad, there are 108 Upaniṣads. Among these are: (1) Īśa, (2) Kena, (3) Kaṭha, (4) Praśna, (5) Muṇḍaka, (6) Māṇḍūkya, (7) Tittiri, (8) Aitareya, (9) Chāndogya, (10) Bṛhad-āraṇyaka, (11) Brahma, (12) Kaivalya, (13) Jāvāla, (14) Śvetāśva, (15) Hansa, (16) Arunih, (17) Garbha, (18) Narayana, etc. These 108 Upanisads contain all knowledge about the Absolute Truth. Sometimes people inquire abou the meaning of these 108 prayer beads, but because we think there are 108 Upanisads which contain full knowledge of the Absolute Truth, therefore 108 beads are accepted. Sometimes on the other hand, the Vaiṣṇava transcendentalists think that the 108 beads represent the 108 companions of Lord Kṛṣṇa in His rāsa dance, and therefore 108 beads are accepted.

Lord Caitanya protested against misinterpretations of the Upaniṣads, and He rejected any explanation which did not give the direct meaning of the Upaniṣads.
Teachings of Lord Caitanya, Chapter 24:

Sometimes people inquire abou the meaning of these 108 prayer beads, but because we think there are 108 Upanisads which contain full knowledge of the Absolute Truth, therefore 108 beads are accepted. Sometimes on the other hand, the Vaiṣṇava transcendentalists think that the 108 beads represent the 108 companions of Lord Kṛṣṇa in His rāsa dance, and therefore 108 beads are accepted.

Lord Caitanya protested against misinterpretations of the Upaniṣads, and He rejected any explanation which did not give the direct meaning of the Upaniṣads. The direct interpretation is called abhidhā-vṛtti, whereas the indirect interpretation is called lakṣanā-vṛtti, The indirect interpretation serves no purpose. There are four kinds of understanding, called: (1) direct understanding (pratyakṣa), (2) hypothetical understanding (anumāna), (3) historical understanding (aitihya) and (4) understanding through sound (śabda). Of these four, understanding from the Vedic scriptures (which are the sound representations of the Absolute Truth) is the best method. The traditional Vedic students accept understanding through sound to be the best.

Lectures

Srimad-Bhagavatam Lectures

This Māyāvāda interpretation is, explanation, means covering the real meaning. That's all. They do so like that. They'll never accept the direct meaning.
Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

So Caitanya Mahāprabhu asked to hear Vedānta. You know. And He was hearing. And Sārvabhauma Bhaṭṭācārya was going on speaking, reciting Vedānta-sūtra. But He was simply hearing and then He was not asking any questions. So Sārvabhauma Bhaṭṭācārya asked that: "My dear boy, You are hearing, but You are not asking anything. What is this? You cannot understand? Or what is the reason that You are silent?" He said: "Yes, I'm understanding. But I am silent because you are explaining in a different way. Therefore I am simply hearing the verses of Vedānta-sūtra. I am not hearing you." Indirectly ... Of course, He was offering respect. Indirectly, he said that: "You are explaining the meaning foolishly." He said later on that: "I see, I hear the verses just like sunshine. But you are explaining just like covering cloud. This is your explanation." Sun is ... Nobody requires any lamp to see the sun. Everyone can see. But if it is covered by the cloud, it is very difficult to see. So this Māyāvāda interpretation is, explanation, means covering the real meaning. That's all. They do so like that. They'll never accept the direct meaning. Kurukṣetra dharmakṣetra... Even big, big political leaders. They will cover: "Kurukṣetra means this, dharmakṣetra means this." No. Hearing should be ... Our policy is hearing the original, as it is. Then it will be effective.

Sri Caitanya-caritamrta Lectures

Caitanya Mahāprabhu says mukhya-vṛttye, direct meaning, as it is said. That is beauty of understanding. Janmādy asya yataḥ: (SB 1.1.1) "The supreme source from which everything emanating, that is Brahman."
Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967:

So they do not want more, but they want little for their maintenance of this body and soul together. It is the duty of the householder. So unless one becomes responsible householder, how he'll execute his responsibility? If he thinks, "Oh, what is the use of keeping a cow when the milk is available in the market? Oh, sex life is so cheap. Why shall I take the responsibility of marrying?" This is going on. This is going on. Just like cats and dogs. So the cats and dogs cannot understand Vedānta philosophy. First condition. It is not meant for the cats and dogs. It is meant for human beings. So we should be human being first of all. Then we shall try to understand... Our life is so wretched that it is less than cats and dogs, and we try to understand Vedānta philosophy. It is not possible.

So Caitanya Mahāprabhu says mukhya-vṛttye, direct meaning, as it is said. That is beauty of understanding. Janmādy asya yataḥ: (SB 1.1.1) "The supreme source from which everything emanating, that is Brahman." What is the interpretation? There is no interpretation. Supreme... There must be some supreme source. That is quite philosophical and logical, that I have my... This bodily existence has a source, my father. My father has a source, his father. His father... Go on. There must be one supreme source. That is God. Simple to understand.

Caitanya Mahāprabhu is stressing that to read Vedic literature, Vedānta, Upaniṣad—these are principal literatures in the Vedic knowledge—then Bhagavad-gītā, Śrīmad-Bhāgavatam, all these books should be studied from the direct meaning.
Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:

So Caitanya Mahāprabhu is stressing that to read Vedic literature, Vedānta, Upaniṣad—these are principal literatures in the Vedic knowledge—then Bhagavad-gītā, Śrīmad-Bhāgavatam, all these books should be studied from the direct meaning. Don't try to interpret. According to ordinary, I mean to say, dealings, suppose in the law court there are two parties. Two lawyers are fighting on the principle of one clause or section in the lawbook. One is interpreting in a different way, one is interpreting in a different way, and the judges give their judgment. Now, the opportunity for interpretation is there when the meaning is not clear. A very good example is given by the grammarians, or Sanskrit scholars, that gaṅgayaṁ ghoṣapali, that "There is a neighborhood which is called Ghoṣapali on the Ganges." Now somebody may ask, "How there can be a quarter on the Ganges? Ganges is water." So there is interpretation required. So somebody says, " 'On the Ganges' means on the bank of the Ganges." That makes it clear. "On the Ganges" does not mean that in the middle water there is a, I mean to say, residential quarter. No. "On the Ganges" means on the bank of the Ganges.

There are so many policies and so many programs of the supreme authorities, but Caitanya Mahāprabhu says that that is time service. For the time being they are necessary. Actually, such interpretation is not necessary at all. We should take direct meaning.
Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:

So there are so many policies and so many programs of the supreme authorities, but Caitanya Mahāprabhu says that that is time service. For the time being they are necessary. Actually, such interpretation is not necessary at all. We should take direct meaning. Now He's explaining Vedānta. The first thing He's explaining, 'brahma' śabde mukhya arthe kahe-'bhagavān'. Whenever we speak of Brahman... Because these Māyāvādī philosophers, they are very much uttering this word, "Brahman." Ahaṁ brahmāsmi: "All Brahman." They don't utter "Kṛṣṇa" or "Govinda." Oh, that is very difficult for them. They simply utter, "Brahman." Now... Let them. Brahman is also Vedic word. So Caitanya Mahāprabhu says the direct meaning of Brahman is Bhagavān, the Supreme Personality of Godhead. Cid-aiśvarya-paripūrṇa, anūrdhva-samāna. Now what is the grammatical meaning of Brahman? The grammatical meaning of Brahman is that "the greatest" and "expansive." That is the grammatical meaning of Brahman. Which is unlimitedly expanded and greatest, He is called Brahman. Now, who can be unlimitedly expansive unless He's unlimitedly powerful? Therefore Caitanya Mahāprabhu says that according to Śrīmad-Bhāgavatam also, the same meaning is there.

Initiation Lectures

Nobody should interpret any other way. This is direct meaning. Nāmna artha-vādaḥ. Or to imagine some meaning. No imagination. It is all direct interpretation or direct meaning.
Initiation of Satyabhama Dasi and Gayatri Initiation of Devotees Going to London -- Montreal, July 26, 1968:

The tax is distributed—the education department, municipal department, this department, that department. Therefore the people are missing the center. They are trying to satisfy one another, but nobody is satisfied. And by illusion they cannot understand this mistake. Everyone is very much proud: "Oh, I am serving my country." And he does not know what somebody, his countrymen, will come and kill him. You see? He does not know that. This is māyā. So one should be intelligent to serve Kṛṣṇa. This prayer Hare Kṛṣṇa means "Kṛṣṇa, I am so much harassed by this service of this māyā. Now please engage me in Your service." This is our prayer. And as soon as I am engaged in Kṛṣṇa's service, then I will be satisfied, Kṛṣṇa will be satisfied, and the whole world will be satisfied. So nobody should interpret any other way. This is direct meaning. Nāmna artha-vādaḥ. Or to imagine some meaning. No imagination. It is all direct interpretation or direct meaning.

Just like we are chanting Hare Kṛṣṇa, somebody may make interpretation. There is no interpretation. The direct meaning is that we are praying Kṛṣṇa and His energy to accept me in the society of His service.
Initiation of Rukmini Dasi -- Montreal, August 15, 1968:

All right. So the first offense is satāṁ-nindā. No devotee shall be blasphemed. Satāṁ-nindaṁ śruti-śāstra-nindanam, no scriptures should be defiled. Satāṁ-nindaṁ śruti-śāstra-nindanam tathārtha-vādo hari-nāmni kalpanam. And never make any interpretation. Just like we are chanting Hare Kṛṣṇa, somebody may make interpretation. There is no interpretation. The direct meaning is that we are praying Kṛṣṇa and His energy to accept me in the society of His service. This is the simple... There is no other interpretation. Or artha-vādaḥ. And sāmya-śubha-kriyā-pramādaḥ, one should not accept chanting Hare Kṛṣṇa with some, something śubha-kriyā. Just like generally the materialist persons, they go to churches or temple just to become purified of their sinful activities. Just like in Christian religion it is the custom, what is called? Confession. So we should not (be) like that. It is not confession. Confession means I confess that I have done this sinful act, and as soon as I come out from the church I do it again. No. We should know that all sinful activities are washed off by chanting, but that does not mean we shall commit it again.

Conversations and Morning Walks

1974 Conversations and Morning Walks

One who keeps himself in household life, he kills himself. Killing, Gṛhamedhī. And that is little long term meaning. But this is the direct meaning. The medhi rod is there, and he simply... He's very busy.
Morning Walk -- March 5, 1974, Mayapura:

Prabhupāda: Medhi, yes. Another medhi means killing. So one who keeps himself in household life, he kills himself. Killing, Gṛhamedhī. And that is little long term meaning. But this is the direct meaning. The medhi rod is there, and he simply... He's very busy. Busy means within few feet. But he's thinking he's very busy. Anyone got, he has got home, and he's simply rounding about. Anywhere you go. The center is that. And what is that gṛha? Where? Which way?

Bhavānanda: This way, Śrīla Prabhupāda.

Prabhupāda: Na gṛhaṁ gṛham ity āhur gṛhiṇī gṛham ucyate. The gṛham, house, is not actually gṛha. Gṛha means the wife. Gṛhiṇī gṛham ucyate na gṛhaṁ gṛham ity āhuḥ. Gṛhiṇī gṛham ucyate. So to become householder means one must have a wife. So actually round the wife. Gṛhamedhī. Round the wife. And what is wife means, everyone knows. It means round that thing. Is that good analysis?

Devotees: Jaya.

If you want to support it by many testaments, that is, of course, your business, but we take the direct meaning, "Thou shall not kill"—the Christians should not kill.
Room Conversation with Pater Emmanuel (A Benedictine Monk) -- June 22, 1974, Germany:

Prabhupāda: I do not know many testament, but I see in the Ten Commandments these words are there. If you want to support it by many testaments, that is, of course, your business, but we take the direct meaning, "Thou shall not kill"—the Christians should not kill. Interpretation you can give in your own way to support your business, but we see openly. If we can understand openly, there is no need of interpretation. (German)

Pater Emmanuel: No, I understand.

Prabhupāda: Why should we interpret? Interpretation is required when the things are not clear. Here it is clear, "Thou shall not kill," plainly advised. Why should we interpret? (German)

German devotee: (translating for Pater Emmanuel:) To eat plants, is it not killing? To eat vegetables, is it not killing?

Prabhupāda: Then vegetable killing and animal killing is the same?

Pater Emmanuel: It's not the same. Not the same. But human killing and animal killing is also the same.

Prabhupāda: So we are not killing. Our Vaiṣṇava philosophy, we do not kill even vegetable because our Kṛṣṇa says... Find out this verse. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26).

1975 Conversations and Morning Walks

Here is no other part. It is direct meaning. If anyone who has not surrendered to Kṛṣṇa, he is either duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayāpahṛta-jñānā, asuriṁ bhāvam.
Conversation with Indian Guests -- April 12, 1975, Hyderabad:

Prabhupāda: Just see. He is to judge which is suitable, which is not suitable. Just see, this philosophy. Cinmayananda or any ordinary person, he has to judge which śloka is suitable, which is not suitable. That means he is more than Kṛṣṇa. Kṛṣṇa has spoken something unsuitable—which he can judge. This is the position.

Guest: I believe that in another sense whatever is written, we should take the sweet from the (?)...

Prabhupāda: There is no sweets...

Guest: ...and if there are some...

Mahāṁsa: Everything is sweet in Bhagavad-gītā.

Guest: ...the other part is there. (indistinct) ...that other part, that meaning be...

Prabhupāda: No. Other part, there is no other part. There is only one part. Just like Kṛṣṇa says that

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuriṁ bhāvam āśritāḥ
(BG 7.15)

So there is no other part. It is direct meaning. If anyone who has not surrendered to Kṛṣṇa, he is either duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayāpahṛta-jñānā, asuriṁ bhāvam.

Correspondence

1947 to 1965 Correspondence

I wish that the American people may try to understand Bhagavad-gita in terms of its direct meaning.
Letter to Mr. Bailey -- Allahabad 14 September, 1951:

I wish that the American people may try to understand Bhagavad-gita in terms of its direct meaning. Let it not be unnecessarily misunderstood by the empiric speculative method for making a show of the vanity of so called learning without any living experience. Such academic erudition has nothing to do with living reality.

I wish to present an analytical study of Bhagavad-gita as it is. If your people can grasp the direct meaning of Bhagavad-gita it will be possible for us all to understand the basic principle of cosmic harmony. When that is done we shall know then that all adjustment of our existence is not only peaceful but an eternal bliss distinguished from the ephemeral sensual satisfaction. We shall then only know that here is world where there is no struggle for existence and every living entity, never mind what it is, is fit to exist.

I wish that your people may try to understand Bhagavad-gita in terms of its direct meaning. Let it not be unnecessarily misunderstood by the empiric speculative method.
Letter to Mr. Bailey -- Allahabad 7 July, 1953:

I wish that your people may try to understand Bhagavad-gita in terms of its direct meaning. Let it not be unnecessarily misunderstood by the empiric speculative method. For making others of the vanity of so called learning without any living experience. Such academic erudity has nothing to do with the living reality.

I shall try to present an analytical study of Bhagavad-gita through the pages of your American Reporter in order to help the American people to understand Bhagavad-gita as it is. If your people can grasp the direct meaning of Bhagavad-gita it will be possible for us all to know the basic principle of cosmic harmony. When that is done we shall know that all maladjustment of our existence is not only peaceful but an eternal bliss distinguished from the ephemeral temporary sensual satisfaction. We shall then only know that here is a world where there is no struggle for existence and every living entity, never mind what it is either a man or a beast is fit to exist. The enclosed peace of article & the _____ is the first of a series of articles on the above subject to understand Bhagavad-gita by its direct meaning.

1976 Correspondence

The direct meaning of the 15th Chapter 7th verse is that every living entity is the eternal part and parcel of Krishna.
Letter to Sri K. Raghupati Rao -- Calcutta 13 January, 1976:

You say that there is some contradiction in the Bhagavad-gita, that is your defective understanding. The direct meaning of the 15th Chapter 7th verse is that every living entity is the eternal part and parcel of Krishna. How can you think of contradiction in the Bhagavad-gita? Krishna is not an ordinary human being. How can you think that Krishna is contradicting Himself in His own statements? It is your concoction. The jiva is jivatma and Krishna is paramatma. Where is the contradiction? Why do you manufacture "iva"? That is the defect of Mayavadi philosophy. They concoct ideas.

Yes, Krishna can enter into anything. The body is also His energy. "Bhumir apo 'nalo vayuh" (BG 7.4). And in Srimad-Bhagavatam in the prayers of Queen Kunti, Krishna is described "antar-bahih", within and without. In the Brahma Samhita it is stated by Lord Brahma about Krishna: "andantara-stha-paramanu-cayantara-stam", He is present in His fullness in every one of the atoms.

Page Title:Direct meaning
Compiler:Matea
Created:08 of Jul, 2010
Totals by Section:BG=0, SB=5, CC=18, OB=3, Lec=6, Con=3, Let=3
No. of Quotes:38