Sukha means

Expressions researched:
"Sukha means"

Srimad-Bhagavatam Lectures

Sukha means certainly he should not feel any inconvenience.

Lecture on SB 1.1.5-6 -- London, August 23, 1971:

So, munayaḥ ṛṣayaḥ, here it is said that ta ekadā tu munayaḥ. They were... Munayaḥ, generally, they're high-caste brāhmaṇas. So regularly this principle was being observed. And the speaker, Sūta Gosvāmī, was given his due respect, the vyāsāsana. Here it is said, sat-kṛtam. Sat-kṛtam means with due respects, the welcoming, receiving, sat-kṛtaṁ sūtam āsīnam. The speaker must sit very comfortably, sūtam āsīnam. Sukha means certainly he should not feel any inconvenience. Then the speaking will go on nicely. Sat-kṛtaṁ sūtam āsīnaṁ papracchuḥ. Then the questions. Idam ādarāt. The questions should be put not by challenging, by ādarāt, with great adoration. "I beg to submit, this is my question." "Can you tell me like this?" No, that is challenge. Very submissively. Tad viddhi praṇipātena (BG 4.34). The question should be put by surrender. If somebody challenges, he'll never be able to understand. The question has to be very submissive. Here it is also said, ādarāt. You'll find Arjuna was questioning Kṛṣṇa, and at the end, "I have heard like this; if You think that I am fit to understand it, You can please explain it." Similarly Parīkṣit Mahārāja also asking submissively, "If you think I can understand, then please explain." This is the process of question. Not that... Then, go on.

Sukha means happiness.

Lecture on SB 1.16.25 -- Hawaii, January 21, 1974:

People do not understand what is mokṣa, what is economic development, what is religious principle. There is no education. So unless there is sufficient education on these principles—dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90)—you cannot have peaceful life in human society. That is not... That is animal society. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If there is no principles of life, that is animal society. Unfortunately, at the present moment, the education is simply for sense gratification. That is animalistic education. Therefore, in spite of advancement of so many things, people are not happy. People are not happy. So here it is said, caturbhir vartase yena pādair loka-sukhāvahaiḥ. Sukhāvahaiḥ. Sukha means happiness. If you want to increase happiness... Everyone wants to become happy. That is the highest principle. Ātyantika-duḥkha-nivṛtti. The whole struggle is going on to minimize our miseries and to increase our happiness. That is our attempt. Everyone is working for that. Ātyantika-duḥkha, nivṛtti. Duḥkha means unhappiness, and ātyantika means ultimate. So people do not understand that what is that ultimate happiness. Ultimate happiness is there. No, there is no duḥkha, there is no unhappiness. That is ultimate happiness. If you study whatever happiness we are trying to establish, there is unhappiness also. It is not unmixed. It is mixed. The economic development... Just like modern age, if you, if any man wants to become rich man, he has to first of all accept unhappiness, to work very hard, day and night. Then he can get some money. Then, engaging that money for increasing further money, increasing further money... Then one day he may be millionaire. So that millionaire, to become, that is also not undisturbed happiness. "How to keep the money?" "How to invest it?"

Sri Caitanya-caritamrta Lectures

Sukha means happiness.

Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975:

We should follow the footsteps of Caitanya-caritāmṛta kar, that we should understand that this praṇaya-vikṛtiḥ, this transformation of loving affairs between Rādhā and Kṛṣṇa, this is not like this, the ordinary boy and girl. It is ahlādinī śakti. If we take that, then we are misled. How He can take? Because for understand brahma-sukha we are giving up everything—I mean from the Māyāvādī point of view—and again, Kṛṣṇa being Paraṁ Brahman, how He can indulge in material happiness? This is the argument. Brahma-sukha, to understand brahma-sukha, to release brahma-sukha, if one is giving up everything material... There are three kinds of sukha: material sukha, brahma-sukha, and spiritual sukha. Brahma-sukha is on the margin. Sukha means happiness. Therefore, from logical point of view, we should conclude it that "Kṛṣṇa, being Para-brahman, how He can indulge in material happiness?" This is very important point. If for understanding little bit of brahma-sukha we are giving up all material enjoyment, how Kṛṣṇa can enjoy materially? He is Paraṁ Brahman. Therefore those sahajiyās, those who are taking that Kṛṣṇa is enjoying with ordinary girls, they are very, very, much misled. That is not the fact. Therefore it is said, hlādinī śakti. This is different. This is in the spiritual world the topmost mellow, hlādinī śakti.

Initiation Lectures

Sukha means "happiness" and duḥkha means "distress."

Initiation Lecture and Ceremony -- New Vrindaban, September 4, 1972:

Dṛḍha-vratāḥ: "firm determination." That kinds of devotional life is possible only when one is completely free from the resultant action of sinful activity, yeṣāṁ tv anta-gataḥ. Anta-gataḥ: "one who has finished." We are suffering and enjoying in this life. So, what we are enjoying, that is due to our pious activities in the past. Just like in our daily business, if you have to take some money from somebody, that is your income. And if you have to pay somebody that is your expenditure. Two things are going on. You cannot expect here in this material world simply income. There must be expenditure. So two things, they are known as sukha and duḥkha Sukha means "happiness" and duḥkha means "distress." So, as Prahlāda Mahārāja says, that this sukha and duḥkha-happiness and distress—is already destined. And soon as I get a certain type of body, my life's happiness and distresses are fixed up. That's all—you cannot change it. That is called destiny. But, the ātmā is—although encaged within this body—is always separated, apart from. Just like I give you so many examples: that a dog—the body is dog's body—it must be as dog. But even a dog can be made a devotee—it doesn't matter. Because he has got the body of a dog it does not mean that he cannot remain a devotee. It can be trained. As you train the dog how to bite others, at night, so you can train the dog also how to become devotee. Therefore this is training. This child is being trained up from the beginning of his birth, in the association of devotees. So if it is possible for one child, many thousands and millions of children can be taught in the devotional... What is (indistinct)? But there is no chance; there is no chance.