Glossary - O
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Objective reality: In the context of Srila Prabhupada's teachings, the term "objective reality" refers to the fundamental essence of existence that transcends subjective interpretation and material illusion. This concept is deeply rooted in the understanding of the Supreme Personality of Godhead, Lord Kṛṣṇa, and the nature of the material world as a manifestation of His divine energy.
1. Reality of the Supreme: According to Srila Prabhupada, the ultimate objective reality is the Supreme Lord, Kṛṣṇa, who is described as "the original person, one without a second" (ādyaḥ puruṣo 'dvitīyaḥ). He is the cause of all causes (hetu) and the ultimate controller (īśa). The material world, although it appears real, is ultimately a reflection of this supreme reality. Without acknowledging the existence of Kṛṣṇa, one cannot ascertain the true nature of the material world, leading to endless speculation about what is real and what is not.
2. Material World as Illusion: Srila Prabhupada emphasizes that the material world is "asat" (unreal) in its essence because it is temporary and constantly changing. It is compared to a dream, where the experiences may seem real but are ultimately illusory. The verse states, "this entire universe, which like a dream is by nature unreal, nevertheless appears real." This duality illustrates that while the material world has a semblance of reality, it is not the ultimate truth.
3. Perception and Illusion: The perception of reality is influenced by the conditioned state of the living entities. Prabhupada explains that due to the influence of māyā (illusion), individuals may perceive different aspects of material energy and mistakenly identify them as the ultimate reality. This leads to conflicting views about what is truly real. The objective reality, however, remains unchanged and is only fully understood when one recognizes the Supreme Lord as the source of all existence.
4. Philosophical Inquiry: The inquiry into objective reality is encouraged through the study of scriptures and philosophical discussions that lead to self-realization. Srila Prabhupada asserts that real spiritual knowledge is based on the discrimination between spirit and matter. This knowledge is cultivated through scriptural evidence, direct perception, and logical inference, ultimately leading to the understanding of the Absolute Truth, which exists beyond the dualities of the material world.
5. Role of Devotion: The devotees of Kṛṣṇa, who engage in devotional service, are not inclined to engage in futile arguments about the nature of reality. Instead, they experience a progressive realization of Kṛṣṇa consciousness, which brings them closer to understanding the objective reality. In this state, they perceive the material world as a temporary manifestation meant for engaging in the service of the Supreme.
6. Ultimate Understanding: The culmination of understanding objective reality is the realization that the living entity is not the body but the eternal soul (ātma). This realization is foundational in Srila Prabhupada’s teachings and is essential for transcending the illusion of material existence. The soul's connection to Kṛṣṇa as part and parcel of Him signifies that true happiness and fulfillment come from recognizing one's relationship with the Supreme.
In conclusion, the concept of objective reality in the teachings of Srila Prabhupada revolves around the recognition of Kṛṣṇa as the ultimate truth, the illusory nature of the material world, and the importance of devotional service in realizing this truth. Understanding this objective reality leads to liberation from the cycle of birth and death and the attainment of eternal happiness in Kṛṣṇa consciousness.
Oḍana ṣaṣṭhī: Oḍana-ṣaṣṭhī is a significant ceremony that marks the beginning of winter in the tradition of worshiping Lord Jagannātha, an incarnation of Lord Kṛṣṇa. The term "Oḍana" refers to the act of covering or wrapping, while "ṣaṣṭhī" denotes the sixth day of the lunar month. This festival is celebrated on the sixth day of the bright fortnight in the month of Kartika (October-November), and it is a time when devotees prepare for the colder months ahead.
In the context of Srila Prabhupada's teachings, Oḍana-ṣaṣṭhī is not merely a ritualistic observance; it embodies the principles of devotion (bhakti) and the proper etiquette in the worship of the Deity. On this day, it is customary to provide a winter covering for Lord Jagannātha, which is a significant aspect of the arcana-mārga, the path of worship. The covering is typically made from cloth that is directly purchased from a weaver, emphasizing the importance of honoring artisans and the material culture associated with devotional practices.
As per the guidelines of arcana, it is essential that the cloth used for covering the Lord is first washed to remove all starch. This step is crucial as it signifies purity and respect for the Deity. The neglect of this practice, as noted in the context provided, led to the indignation of Puṇḍarīka Vidyānidhi, who observed that the priest failed to wash the cloth before adorning Lord Jagannātha. This incident illustrates the importance of attention to detail and adherence to the prescribed methods of worship, which are vital for the sincere devotee.
The observance of Oḍana-ṣaṣṭhī serves as a reminder of the changing seasons and the need for devotees to adapt their practices in accordance with the time and circumstance. It reflects the dynamic nature of devotional service, where the devotees actively participate in the care and maintenance of the Deity, ensuring that the Lord is comfortable and well-cared for throughout the year.
Additionally, Oḍana-ṣaṣṭhī represents a deeper spiritual meaning: it symbolizes the transition from the warmth of the summer to the coolness of winter, paralleling the journey of the soul through various phases of existence. Just as the physical body requires protection from the elements, the soul, too, requires shelter through the practice of bhakti and the guidance of the spiritual master.
In summary, Oḍana-ṣaṣṭhī is a vital ceremony within the Gaudiya Vaishnavism tradition, emphasizing the importance of proper worship, respect for the Deity, and the need for devotees to be mindful of the changing seasons in their spiritual practice. It encapsulates the essence of devotion by highlighting the relationship between the devotee and the Deity, where the act of providing a winter covering becomes a profound expression of love and service. This festival not only marks a seasonal change but also reinforces the principles of purity, devotion, and the meticulous nature of worship that Srila Prabhupada emphasized throughout his teachings.
Olive oil: In the context of Srila Prabhupada's teachings, the term "olive oil" does not appear explicitly in the provided texts. However, the discussions surrounding oil and its usage can provide insight into the broader philosophical and cultural implications of oils as understood within Vedic and Krishna conscious traditions.
1. Sannyasa and Oil: In one context, it is mentioned that a sannyasi (renunciant) has no use for oil, particularly perfumed oil. This indicates that the life of a sannyasi is characterized by simplicity and austerity, avoiding material comforts and luxuries that might be associated with oils, especially those that are scented or used for bodily adornment (Source: CC Antya 12.108). The rejection of such oils signifies a deeper commitment to spiritual practice and detachment from sensory pleasures.
2. Role of Oils in Rituals: The teachings also emphasize that certain oils, like clarified butter (ghee) and mustard oil, may be used by householders (gṛhasthas) during rituals and daily practices. Raghunandana Bhaṭṭācārya notes that oils are to be rejected in the context of certain vows and rituals, suggesting that their use is closely tied to one's stage of life and spiritual duties (Source: CC Antya 12.108). This highlights the importance of context in the application of oils in Vedic culture.
3. Culinary Uses: In culinary practices, oils like mustard oil are mentioned as part of traditional dishes. For instance, Prabhupada discusses mixing mustard oil with roasted eggplant and spices to create a tasteful dish, indicating that oils in cooking can enhance flavor and nutrition (Source: 760809 - Conversation C - Tehran). This practical use underscores the significance of oils in daily sustenance while maintaining a balance with spiritual principles.
4. Symbolism of Oils: Oils can also symbolize the essence of life and the connection to the divine. The act of using oils in cooking or rituals can be seen as an offering to Krishna, where the quality and type of oil may reflect the purity of intentions behind the offering. The emphasis on using pure and natural oils aligns with the principles of sattva (goodness) in Vedic philosophy, promoting health and spiritual elevation.
5. Material vs. Spiritual Consumption: Prabhupada often contrasts material consumption with spiritual practices. The use of oils, particularly in cooking and rituals, should be approached with the intention of serving Krishna rather than for personal gratification. This aligns with the broader theme in his teachings that all activities should be performed as an offering to the Supreme, ensuring that even mundane aspects of life, such as diet, are infused with spiritual consciousness (Source: 751013 - Morning Walk - Durban).
6. Caution Against Excess: The discussions surrounding oils also serve as a caution against excess and indulgence. Prabhupada warns against the tendency to overconsume or misuse resources, which can lead to spiritual degradation. The idea is that while oils can be beneficial, they must be used judiciously and in accordance with one's spiritual path.
In summary, while "olive oil" itself is not a focal point in Srila Prabhupada's teachings, the discussions about oils in general reflect significant cultural, ritualistic, and philosophical dimensions within Vedic tradition. The use of oils is contextual, varying according to one’s stage of life, spiritual practices, and the intention behind their use, always aiming towards enhancing one’s connection with the divine.
Ocean of milk: In the context of A. C. Bhaktivedanta Swami Prabhupada's teachings, the term "Ocean of Milk" (Kṣīrodadhi) holds profound spiritual significance. It is described as a celestial body where Lord Viṣṇu, specifically in His form as Kṣīrodakaśāyī, resides. This ocean is one of the seven primary oceans mentioned in ancient Vedic texts, which include the ocean of salt water, yogurt, clarified butter, sugarcane juice, liquor, and sweet water. The Ocean of Milk is situated to the south of the ocean of salt water and serves as the abode for Lord Viṣṇu, worshipped by various demigods, including Brahmā (Chunk 1).
The Ocean of Milk is not merely a physical entity; it symbolizes the source of spiritual nourishment and divine pastimes. In the context of Lord Caitanya Mahāprabhu, the ocean is compared to the ocean of nectarean pastimes, indicating that just as the ocean of milk provides sustenance, the pastimes of the Lord provide spiritual bliss to the devotees. Vṛndāvana dāsa Ṭhākura illustrates this by describing how he filled his pitcher according to his thirst from this ocean of pastimes (Chunk 2).
Moreover, the Ocean of Milk is associated with the churning process during which nectar (amṛta) was produced. This event is pivotal in Vedic mythology, where the demigods and demons collaborated to churn the ocean to obtain nectar for immortality. Lord Viṣṇu, in the form of a tortoise (Kūrma), supported the Mandara Mountain, which was used as the churning rod (Chunk 4). This act of churning not only produced nectar but also various divine entities and treasures, symbolizing the rewards of spiritual endeavor and cooperation between different forces (Chunk 5).
The Ocean of Milk also serves as a metaphor for the spiritual realm, where the ground is described as being washed by waves of milk that produce emeralds in all directions. This imagery emphasizes the richness and abundance of spiritual treasures that can be found in the divine realm, contrasting with the limitations of material existence (Chunk 3).
In another instance, the ocean is depicted as a source of longing and desire. The queens of Lord Kṛṣṇa express their yearning to see the marks of Lakṣmī and the Kaustubha jewel on His chest, reflecting their deep devotion and attachment to the Lord (Chunk 6). This longing is indicative of the relationship between the devotee and the Supreme Lord, where the ocean symbolizes the vastness of divine love and the quest for spiritual connection.
The teachings of Prabhupada emphasize that while the material oceans have limitations, the Ocean of Milk represents an unlimited source of spiritual bliss and devotion. Unlike material enjoyment, which is transient and ultimately unsatisfactory, the spiritual experiences derived from the Ocean of Milk are eternal and ever-increasing (Chunk 7). This is further illustrated by the concept that the spiritual bliss experienced by devotees is continually expanding, akin to the endless waves of the ocean (Chunk 8).
Finally, the Ocean of Milk is a reminder of the infinite nature of spiritual reality, where the essence of devotion and divine love transcends material confines. The sweet mellow fragrance of this ocean attracts the devotee's mind, symbolizing the allure of spiritual practice and the desire to partake in divine pastimes (Chunk 9). Thus, the Ocean of Milk encapsulates the essence of spiritual nourishment, divine interaction, and the eternal quest for connection with the Supreme Personality of Godhead, Lord Viṣṇu.
Ontology: Ontology, in the context of Srila Prabhupada's teachings, can be understood as the philosophical study of the nature of being, existence, or reality, particularly as it relates to the Supreme Being (God) and the living entities (jivas). Srila Prabhupada emphasizes that the ultimate reality is the Supreme Personality of Godhead, Kṛṣṇa, who is the chief eternal (nitya) among all eternals. This concept is rooted in the Vedic literature, which describes two categories of eternals: the chief eternal (God) and the subordinate eternals (living entities).
In his discussions, Prabhupada often points out that all living entities are dependent eternals, meaning they rely on the chief eternal for their sustenance and existence. The relationship between the Supreme Being and the living entities is central to understanding ontology from the perspective of Kṛṣṇa consciousness. The concept of being and existence is intricately tied to the notion of service (seva) to God, which is the ultimate purpose of human life.
Prabhupada elucidates that the material world is characterized by miseries (duḥkhālayam aśāśvatam, BG 8.15) and that human beings are inherently seeking to transcend these miseries. This search for liberation (moksha) from the cycle of birth, death, old age, and disease (janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam, BG 13.9) is a fundamental aspect of ontology in Kṛṣṇa consciousness. The realization of one’s true nature as an eternal servant of God is the essence of understanding one's existence.
Moreover, ontology in Prabhupada's teachings also addresses the concept of consciousness. He explains that consciousness is not merely a product of material interactions but is fundamentally linked to the spiritual nature of the living entities. The revival of dormant affection for God (bhakti) is crucial for understanding one's existence and purpose. This process begins with hearing and chanting the glories of the Supreme Lord, which connects the individual soul to the Supreme.
In discussing the nature of reality, Prabhupada frequently contrasts the spiritual and material realms. He describes the material world as a place of perpetual dissatisfaction, where attempts to find happiness through material means are ultimately futile. This aligns with the ontological perspective that the material existence is temporary (asāśvatam) and that true fulfillment can only be achieved through spiritual realization and connection with God.
Prabhupada also emphasizes the importance of following the teachings of realized souls (mahājano yena gataḥ sa panthāḥ, CC Madhya 17.186) to understand ontology correctly. He asserts that philosophical speculation alone, devoid of divine guidance, cannot lead to the ultimate truth. This principle is critical in Kṛṣṇa consciousness, where the teachings of authoritative figures, such as Vyāsadeva, are regarded as essential for grasping the nature of existence.
In conclusion, ontology, as seen through the lens of Srila Prabhupada's teachings, is a profound exploration of the nature of being that encompasses the relationship between the Supreme Being and living entities, the search for liberation from material miseries, the significance of consciousness, and the necessity of adhering to divine guidance. Understanding ontology in this context is vital for anyone seeking to deepen their knowledge of Kṛṣṇa consciousness and the ultimate reality of existence.
Oṁkāra: The term oṁkāra refers to the sacred syllable "oṁ," which is considered the sound representation of the Supreme Personality of Godhead, Kṛṣṇa. It is described as the basic principle of all Vedic knowledge and is the root of all Vedic vibrations. Oṁkāra is identified as the mahā-vākya, or supreme sound, through which the entire cosmic manifestation has come into being. It serves as a direct representation of the Supreme Lord and is a fundamental element in the chanting of Vedic mantras.
According to the teachings of A. C. Bhaktivedanta Swami Prabhupada, oṁkāra is composed of the three letters A, U, and M, each representing different aspects of the divine: A (a-kāra) signifies Kṛṣṇa, U (u-kāra) signifies Śrīmatī Rādhārāṇī, and M (ma-kāra) signifies the living entities (jīvas). Thus, oṁkāra encapsulates the essence of Kṛṣṇa, His potency, and His eternal servitors.
In the context of spiritual practice, oṁkāra is regarded as the seed of transcendental realization and is essential for purifying the mind and senses. It is emphasized that the sound of oṁkāra has the potency to deliver a conditioned soul from the material clutches and lead them to spiritual enlightenment. Chanting oṁkāra, along with the holy names of the Lord, is considered a means to attain direct realization of the Supreme.
The significance of oṁkāra is further highlighted in the Bhagavad-gītā, where Kṛṣṇa states, "I am the syllable oṁ in the Vedic mantras" (BG 7.8), reinforcing its importance as a representation of the Supreme. Oṁkāra is thus seen as a powerful spiritual sound that connects the practitioner to the divine and facilitates the understanding of the Absolute Truth.