Mrta means

Expressions researched:
"Mrta means"

Bhagavad-gita As It Is Lectures

Mṛta means death and amṛta means no death.

Lecture on BG 2.15 -- London, August 21, 1973:

So Kṛṣṇa is addressing Arjuna, puruṣarṣabha, the best of the men. "O the best of the men." Certainly, Arjuna is the best of the mankind. Because he is directly friend of Kṛṣṇa, who can be better man than him? The best of the men. So the best of the men, why he's distressed in executing his duty? Therefore, this very word is used, that "You are the best of the men." Actually, the best of the men should not be disturbed by any material condition. He should discharge his duties. And what is the duty? Duty is to become immortal. This is the duty. The lowest of the men does not know how to become immortal, amṛta. Mṛta means death and amṛta means no death. The modern rascal civilization cannot understand that there is possibility of becoming immortal. They have taken it, accepted it; "Well, who can stop?" They are simply scientifically calculating that "Some day will come, by science, we shall be immortal, there will be no death." The formula is given here by Kṛṣṇa how to become immortal. That means you should be callous of this so-called happiness and distress of this material world. That is the first qualification. One who doesn't care what is the distress and happiness of this body, he must execute Kṛṣṇa consciousness. That is the qualification. "Oh, I cannot execute Kṛṣṇa consciousness because there are so many inconveniences," he's not fit for becoming immortal.

Srimad-Bhagavatam Lectures

Mṛta means birth and death, mṛtyu, but amṛta means to stop birth and death.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

So amṛtatvāya kalpate. Amṛta means no more birth and death. Mṛta means birth and death, mṛtyu, but amṛta means to stop birth and death. The whole spiritual life means to stop this birth, death, old age and disease, to get amṛta, no more birth, no more death. That is the real aim of spiritual life. Of course, as it is stated in the Bhagavad-gītā, the spiritual life begins if one is pious, if one is pious. Ārto arthārthī jijñāsuḥ. Catur-vidhā bhajante mām. Kṛṣṇa said, "Four classes of men..." Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Sukṛti. Sukṛti means pious. One who has got background, pious life, not impious life, sinful life, such pious men, out of them, four classes of men, catur-vidhāḥ, they come to devotional life, begins. Who are they? Ārtaḥ, those who are distress; Ārtaḥ arthārthī, those who want some money; jijñāsuḥ, those who are inquisitive; and jñānī. So ārto arthārthī, they are in the lower grade. And jñānī and jijñāsuḥ, they are in the higher grade. But still, they are not pure devotee, because they want something. Ārtaḥ, the distressed, he comes to Kṛṣṇa in the temple or in the church to beg something, material profit. That is also good because he has come to Kṛṣṇa. "Kṛṣṇa, I am distressed. Kindly save me from this distressed condition." "Kṛṣṇa, I require some money. Kindly, if You give me some money, I can live very peacefully." Generally. So because they have come to Kṛṣṇa, therefore they are called sukṛtinaḥ. Sukṛtinaḥ means pious. And there are others, who are duṣkṛtina, impious, sinful. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They are not even human being who do not accept the authority of the Supreme Lord. Duṣkṛtino mūḍhāḥ. And they have been described as mūḍhāḥ. Mūḍha means rascal, foolish. Real meaning of mūḍha is ass. So those who are like that, duṣkṛtinaḥ, and full of impious activities, narādhamāḥ, lowest of the mankind, māyayāpahṛta-jñānāḥ, whose knowledge has been taken away by the illusory energy, na māṁ prapadyante, they do not accept Kṛṣṇa, the Supreme Personality of Godhead.

Mṛta means death, and sañjīvanī means giving life. Even a dead man can get life by drinking that medicine.

Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971:

So Śrīdhara Svāmī says, "As a physician without knowing the presence of mṛta-sañjīvanī..." In Ayurvedic medicine system there is a medicine which is called mṛta-sañjīvanī. Mṛta-sañjīvanī. Mṛta means death, and sañjīvanī means giving life. Even a dead man can get life by drinking that medicine. It is a strong tonic. It is still used in Ayurvedic medicine, and some of the biggest manufacturer of Ayurvedic medicine, they prepare, and it has a good sale. So it may not be exactly the same mṛta-sañjīvanī, but it is very well known. So Śrīdhara Svāmī says... Just like one, a person, is suffering from fever, so according to Ayurvedic medicine, tri-kaṭu... Tri means three, and kaṭu means bitter. Tri-kaṭu, just like nim, nim fruits, kālamegha and ciratā. They are prescribed, very bitter to eat. So Śrīdhara Svāmī gives this example: "Without knowing that there is a very nice medicine, mṛta-sañjīvanī, they takes so many troublesome medicines. Similarly, the great stalwart leaders of religious principles, without knowing this Hare Kṛṣṇa mahā-mantra, they take to so many troublesome, multiritualistic ceremonies."

Sri Caitanya-caritamrta Lectures

Mṛta means dead, and amṛta means not dead, living force.

Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975:

Life Comes From Life. That is the fact. These modern so-called scientific theory that life comes from matter, that is not fact. Because our original person, Kṛṣṇa, said, ahaṁ sarvasya prabhavo (BG 10.8). Aham, this aham word is applicable to a person, person. And person means living force. So Caitanya-caritāmṛta means that living force is a person, and His caritra, His characteristic, this is Caitanya. And that is amṛta. Amṛta means not dead matter. Mṛta means dead, and amṛta means not dead, living force. So he is living force; his characteristics are also living force; and they are, because living force, they are amṛta. Na hanyate hanyamāne śarīre (BG 2.20). We have got experience what is living force and what is dead matter. That we have got experience. And that is further explained by Kṛṣṇa, that living force means na hanyate hanyamāne śarīre (BG 2.20), na jāyate na mriyate kadācit. That is explained in the Bhagavad-gītā, that living force is not finished even after the annihilation of this body. Very nice statement by Kṛṣṇa. We can understand living... In the life, when we are alive, the body is moving, we can understand what is living force. And we can understand further when the body does not move—that difference, why the body was moving and why the body is not now moving. If we simply study this difference of position we can understand what is living force. It is not very difficult. Simply we have to understand, "Now this living force is gone out of this body; therefore the body is no longer moving and it is a dead matter." This is this... So this Caitanya-caritāmṛta means we are talking of the living force, not of the dead matter. We should always remember.