1.

pram§Ša, the sources of knowledge; pramana

2. prameya, the object of knowledge;
3. sam˘aya, doubt or the state of uncertainty; samsaya
4. prayojana, the aim;
5. dĄ˜§nta, example; drstanta
6. siddh§nta, doctrine;
7. avayava, the constituents of inference;
8. tarka, hypothetical argument;
9. nirŠaya. conclusion; nirnaya
10.badha, discussion; vada
11.jalpa, wrangling;
12.vitaŠ¨a, irrational argument; vitanda
13.hetv§bh§sa, specious reasoning;
14.chala, unfair reply;
15.j§ti, generality based on a false analogy;
16.nigrahasth§na, the grounds for defeat.

JALPA

DEFINITIONS
Bg 10.32 Purport
Among logicians there are different kinds of argument. Supporting one’s
argument with evidence that also supports the opposing side is called jalpa.
Merely trying to defeat one’s opponent is called vitaëňä. But the actual
conclusion is called väda. This conclusive truth is a representation of Kĺńëa.

SB 10.47.21 Purport
Concluding this section of Chapter Forty-seven, Çréla Viçvanätha Cakravarté
explains that there are ten divisions of divine madness (divyonmäda), which are
expressed by the ten divisions of citra-jalpa, or variegated speech. Such divine
madness is shown in the special pastime of bewilderment, which is itself part of
the supreme bliss, mahä-bhäva, of Çrématé Rädhäräëé. The äcärya quotes the
following verses from Rüpa Gosvämé’s Ujjvala-nélamaëi (14.174, 178–80) to
explain these ecstasies:
präyo vĺndävaneçvaryäŕ
mohano ’yam udaďcati
etasya mohanäkhyasya
gatiŕ käm apy upeyuńaů
bhramäbhä käpi vaicitré
divyonmäda itéryate
udghürëä citra-jalpädyäs
tad-bhedä bahavo matäů
preńöhasya suhĺd-äloke
güňha-rońäbhijĺmbhitaů
bhüri-bhäva-mayo jalpo
yas tévrotkaëöhitäntimaů
citra-jalpo daçäěgo ’yaŕ
prajalpaů parijalpitaů
vijalpo ’jjalpa-saďjalpaů
avajalpo ’bhijalpitam
äjalpaů pratijalpaç ca
sujalpaç ceti kértitaů
“It is virtually only within the princess of Vĺndävana [Çrématé Rädhäräëé] that
the ecstasy of bewilderment arises. She has attained to a special stage of this
bewilderment, a wonderful state that resembles delusion. Known as
divyonmäda, it has many aspects, which come and go unsteadily, and one of
these manifestations is citra-jalpa. This talk, induced by Her seeing Her
beloved’s friend, is filled with covered anger and comprises many different
ecstasies. It culminates in Her intense, anxious eagerness.
“This citra-jalpa has ten divisions, known as prajalpa, parijalpa, vijalpa, ujjalpa,
saďjalpa, avajalpa, abhijalpa, äjalpa, pratijalpa and sujalpa.”
Finally, some authorities say that Kĺńëa Himself, eager to drink the sweetness of
His beloved’s speech, assumed the form of the messenger bee.

SB.10.59.44 w for w
jalpa—playful conversations;
TRANSLATION
Thus those women obtained as their husband the husband of the goddess of
fortune, although even great demigods like Brahmä do not know how to
approach Him. With ever-increasing pleasure they experienced loving attraction
for Him, exchanged smiling glances with Him and reciprocated with Him in
ever-fresh intimacy, replete with joking and feminine shyness.

(Refering to K’s wives in Dvaraka)

Cc.M 23.59
citra-jalpa—various mad talks;
TRANSLATION
“On the mädana platform there are kissing and many other symptoms, which are
unlimited. In the mohana stage, there are two divisions—udghürëä
[unsteadiness] and citra-jalpa [varieties of mad emotional talks].

(Sri Caitanya teaching Sanatana about the goal of life, love of God)
Cc.M 23.60
TRANSLATION
“Mad emotional talks include ten divisions, called prajalpa and other names. An
example of this is the ten verses spoken by Çrématé Rädhäräëé called ‘The Song
to the Bumblebee.’
PURPORT
Imaginative mad talks, known as citra-jalpa, can be divided into ten categories
—prajalpa, parijalpa, vijalpa, ujjalpa, saďjalpa, avajalpa, abhijalpa, äjalpa,
pratijalpa and sujalpa. There are no English equivalents for these different
features of jalpa (imaginative talk).

Cc.A 14.16
TRANSLATION
“When the ecstatic emotion of enchantment gradually progresses, it becomes
similar to bewilderment. Then one reaches the stage of astonishment [vaicitré],
which awakens transcendental madness. Udghürëä and citra-jalpa are two
among the many divisions of transcendental madness.”

NBS 83
jalpa—of the gossip;
TRANSLATION
Thus say the founding authorities of devotional service: the Kumäras, Vyäsa,
Çuka, Çäëňilya, Garga, Vińëu, Kauëňilya, Çeńa, Uddhava, Aruëi, Bali,
Hanumän, Vibhéńaëa, and others—speaking without fear of worldly gossip and
sharing among themselves one and the same opinion.

GLOSSARY
Mohana—highly advanced ecstasy in which the lovers are separated; divided
into udghürëä and citra-jalpa.

Bhaktivinoda Th., Tattva Viveka, Prathamanubhava, text 17

Nyäya-the philosophy propounded by Gautama. Gautama asserts:
pramäëa-prameya-saŕçaya-prayojana-dĺńtänta-siddhäntävayava-tarka-nirëaya-
väda-jalpa-vitaëdä-hetv-äbhäsa-chala-jäti-nigraha-sthänänäŕ tattva-jďänän
niůçreyasädhigamaů
By studying the different branches of logic, namely: pramäëa, prameya, saŕçaya,
prayojana, dĺńtänta, siddhänta, avayava, tarka, nirëaya, väda, jalpa, vitaëdä,
hetu, äbhäsa, chala, and jäti-nigraha, one attains the highest benefit."
What is the great benefit of which Gautama speaks? That I cannot see. Perhaps
he means that expert knowledge of logic is a great benefit for the living entities.
God is not included among the sixteen items he says bring great benefit. That is
why the Vedas affirm:
naińä tarkeëa matir apaneyä
God cannot be understood by material logic."

Bhaktivinoda Th., Gita Mala text4

Divyonmäda is of two kinds: citra-jalpa (wonderful talk) and udghürëa
(agitation). Citra-jalpa is of many kinds. When the state of mohana
(bewilderment) Çré Rädhä attains the state called mädana (wild passion). These
are the ecstasies of Her eternal pastimes.

BT, Bhajana Rahasya

When Rädhä and Kĺńëa meet the following sports usually occur: 1) Sandarçana
(looking at each other), 2) Jalpa (talks and making false arguments between each
other), 3) Sparça (touching each other), 4) Vartma-nirodhana (obstructing the
path), 5) Räsa-lélä, (räsa dance), 6) Vĺndävana-kréňä (sporting in the forests of
Vĺndävana), 7) Yamunä-khelana (sporting in the water of the Yamunä), 8)
Naukä-khelä (sporting in a boat), 9) Lélä-chaurya (stealing the flute, clothes,
flowers, etc.), 10) Däna-ghaöa-lélä (pastime of charging tax at the ghäöa), 11)
Kuďjädi-lénatä (hiding in groves), 12) Madhupäna (drinking honey), 13) Vadhü-
veça-dhäraëa (dressing like a newly wed girl), 14) Kapaöa-nidra (pretending to
sleep), 15) Dyüta-kréňä (playing chess), 16) Vasträkarçaëa (snatching each
other's cloth), 17) Cumbä (kissing), 18) Açleça (embracing), 19) Nakhärpaëa
(scratching), 20) Bimbädhara-sudhäpäna (relishing the nectar of each other's
lips) 21) Samprayoga (conjugal meeting). These are the different types of
pastimes when Rädä and Kĺńëa meet.

Jaiva Dharma, Ch 36
Goswami: When it enters a certain indescribable state, mohana-bhava becomes
like a bewildered condition. This very surprising and wonderful state is called
'divyonmada'. This state has many different divisions, such as udghurna
(agitation) and citra-jalpa (surprising talk).
Vijaya-kumara: What is udghurna?
Goswami: Many different kinds of activities can be called 'udghurna'. When
Krsna went to Mathura, Sri Radha manifested udghurna.
Vijaya-kumara: What is citra-jalpa?
Goswami: Seeing one of the beloved's friends, with wonderful anger the lover
harshly expresses her anxiety and longing. This is called 'citra-jalpa'.
Vijaya-kumara: What are the different kinds of citra-jalpa?
Goswami: The ten kinds of citra-jalpa are: 1 prajalpa, 2 parijapita, 3 vijalpa, 4
ujjalpa, 5 sanjalpa, 6 avajalpa, 7 abhijalpa, 8 ajalpa, 9 pratijalpa, and 10 sujalpa.
All these different kinds of citra-jalpa are manifested in the Bhramara-gita
chapter of Srimad-Bhagavatam's Tenth Canto.
Vijaya-kumara: What is prajalpa?
Goswami: Citra-jalpa has numberless wonderful forms. Therefore it is very
difficult to describe it with any kind of completeness. When the lover spitefully,
maliciously, and passionately insults the beloved, that is called 'prajalpa'.
Vijaya-kumara: What is parijalpita?
Goswami: When the lover claims that the beloved, who is the master of her
heart, is merciless, crooked, and fickle is called 'parijalpita."
Vijaya-kumara: What is vijalpa?
Goswami: When in the heart one honors and loves Krsna, although externally
one casts spiteful glances and speaks spiteful words, is called 'vijalpa'.
Vijaya-kumara: What is ujjalpa?
Goswami: When the lover angrily, arrogantly and spitefully insults Krsna,
calling Him a rake and a rogue that is called 'ujjalpa'.
Vijaya-kumara: What is sanjalpa?
Goswami: When the lover mocks Krsna with many sarcastic words and asserts
that Krsna is ungrateful, that is called 'sanjalpa'.
Vijaya-kumara: What is avajalpa?
Goswami: When the lover says that because Krsna is harsh, lusty and crooked,
she is afraid of what loving Krsna may bring, that is called 'avajalpa'.
Vijaya-kumara: What is abhijalpa?
Goswami: When the lover says, "It is foolish and useless to fall in love with
Krsna. He is so cruel he tortures even the innocent birds." These crooked words
are called 'abhijalpa'.
Vijaya-kumara: What is ajalpa?
Goswami: When the lover, filled with disgust, declares, "Krsna is crooked and
deceptive. He only gives us pain. We should stop talking of Him, and instead
talk about something else, something more pleasant." That is called ajalpa.
Vijaya-kumara: What is pratijalpa?
Goswami: When the lover declares, "Krsna is a highwayman in loving affairs.
He is a rake who likes to enjoy pastimes with many girls. Therefore he should
not come anywhere near me." That is called 'pratijalpa'.
Vijaya-kumara: What is sujalpa?
Goswami: When the lover sincerely, deeply, humbly, and restlessly asks many
questions about Krsna, that is called 'sujalpa'.

EXAMPLES
Rupa Goswami, Uddhava Sandesh, 62
"A gopé said, `I yearn after Hari, who plays in Vĺndävana forest.'
"Her friend replied, `Rascal. Now I know that again and again you yearn after
Nanda's son.'
"The first gopé then said, `Friend, don't worry. It is the splendid deer that I
love.'
 Note: The word "hariëä" is ambiguous. It may mean "with Hari", or it may
also mean "the many deer". Here the gopé originally meant the first meaning,
but when she was rebuked for what she said, she insisted that she really meant
the second.

Rupa Goswami, Ujjvala Nilamani

Citra-jalpa: These are conversation with the beloved in the company of friends.
These conversations contain veiled anger, intense love, and great longing within
the heart.

Citra-jalpa contains countless manifestations of wonderfully astonishing love for

Krsna. Nothing is more astonishing than even a brief summary of citra-jalpa.

Prajalpa: This consists of inauspicious, scorn-filled, envious, angry, passionate,

mad words hurled at the beloved.

Radharani: Bumblebee, you are accustomed to drinking honey for the flowers,
and therefore you have preferred to be a messenger of Krsna, who is of the same
nature as you. I have seen on your moustaches the red powder of kunkuma
which was smeared ont the flower garland of Krsna while He was pressing the
breast of some other girl who is My competitor. You feel very proud because of
having touched that garland, and your moustaches have become reddish. You
have come here carrying a message for Me, anxious to touch My feet. But My
dear bumblebee, let Me warn you-don't touch Me! I don't want any messages
from your unreliable master. You are the unreliable servant of an unreliable
master.

When the lover displays her intelligence by crookedly criticizing Krsna for His
mercilessness, cheating, fickleness and other faults, such talk is called
parijalpita.

Radharani: Your master Krsna is exactly of your quality. you sit down on a
flower, and after taking a little honey you immediately fly away and sit in
another flower and taste. You're just like your master Krsna. he gave us the
chance to taste the touch of His lips and then left altogether. I know also that the
goddess of fortune, Laksmi, who is always in the midst of the lotus flower, is
constantly engaged in Krsna's service. But I do no know shy she has become so
captivated by Krsna. She is attached to Him although she knows His actual
character. As far as we are concerned, we are more intelligent than that goddess
of fortune. We are not going to be cheated any more by Krsna or His
messengers.
Vijalpa: Crooked words openly displaying envy and secretly containing pride
and anger towards Krsna.

Radharani: You foolish bumblebee, you are trying to satisfy Me and get a
reward by singing the glories of Krsna, but it is a useless attempt. We are bereft
of all our possessions. We are away from our homes and families. We know
very well about Krsna. We know even more than you. So whatever you make up
about Him will be old stories to us. Krsna is now in the city and is better known
as the friend of Arjuna. He now has many new girl friends, who are no doubt
very happy in association with Him. Because the lusty burning sensation of their
breasts has been satisfied by Krsna, they are now happy. If you go there and
glorify Krsna, they may be pleased to reward you.

Ujjalpa: When, impelled by jealous anger born from pride, the lover calls Krsna
a cheater, and enviously rejects Him.

Radharani: I can understand that you are expert in reuniting two parties, but at
the same time you must know that I cannot place My reliance upon you, nor
upon your master Krsna. We eft our families, husbands, children and relatives
only for Krsna, yet He did not feel any obligation in exchange. He has left us
for lost. Do you think we can place our faith in Him again? We know that Krsna
cannot be long without the association of young women. That is His nature. He
is finding difficulty in Mathura because He is no longer in the village among
innocent cowherd girls. he is in aristocratic society and must be feeling
difficulty in making friendship with the young girls. Perhaps you have come
here to canvas again to take us there. But Why should Krsna expect us to go
there? He is greatly qualified to entice all other girls, not only in Vrndavana or
Mathura, but all over the universe. His wonderfully enchanting smile is so
attractive and the movement of His eyebrows so beautiful that He can call for
any woman from the heavenly, middle of plutonic planets. Maha-Laksmi, the
greatest of all goddesses of fortune, also hankers to render Him some service. In
comparison to all these women of the universe, what are we? We are very
insignificant.

Sanjalpa: cutting, ironic rebukes filled with ingratitude and other similar
sentiments are called sanjalpa by the wise.

Radharani: My dear bumble-bee, do not place your head on My feet. You are
just trying to pacify Me by your behavior as a flatterer, and therefore you have
put your head under My feet. But I know the trick you are trying to play. I know
that you are a messenger coming from a great tricker, Krsna. Therefore, lease
leave Me. We abandoned our husbands, children, and other relatives for Krsna's
sake, and now He has left us. Why should we be interested to hear about this
fickle-mended Krsna?

Angry, frightened words impelled by harshness, lust,and mischief, where loving

attachment is completely inappropriate, are known as avajalpa.

Radharani: Krsna advertises Himself as magnanimous, and He is praised by

great saints. His qualifications could be perfectly utilized if He would only show
us mercy, for we are downtrodden and neglected by Him. You poor messenger,
you are only a less intelligent servant. You do not know much about Krsna, how
ungrateful and hard-hearted He has been, not only in this life, but in His
previous lives also. We have all heard this from our grandmother Paurnamasi.
She has informed us that Krsna was born in a ksatriya family previously to this
birth and was known as Ramacandra. In that birth, instead of killing Vali, an
enemy of His friend, in the manner of a ksatriya, He killed him just like a
hunter. A hunter takes a secure hiding place and then kills an animal without
facing it. So Lord Ramacandra, as a ksatriya, should have fought with Vali face
to face, but, instigated by His friend, He killed him from behind a tree. Thus He
deviated from the religious principles of a ksatriya. also, He was so attracted by
the beauty of Sita that He converted Surpanakha, the sister of Ravana, into an
ugly woman by cutting off her nose and ears. Surpanakha proposed an intimate
relationship with Him, and as a ksatriya He should have satisfied her. But He
was so henpecked that He could not forget Sita-devi and converted Surpanakha
into an ugly woman. Before that birth as a ksatriya, He took His birth as a
brahmana boy known as Vamanadeva and asked charity from Bali Maharaja.
Bali Maharaja was so magnanimous that he gave Him whatever he had, yet
Krsna as Vamanadeva ungratefully arrested him just like a crow and pushed him
down to the patala kingdom. we know all about Krsna and how ungrateful he is.
But here is the difficulty for us to give up talking about Him. Not only are we
unable to give up this talk, but great sages and saintly persons also engage in
talking about Him. We gopis of Vrndavana do not want to make any more
friendship with this blackish boy, but we do not know haw we shall be able to
give up remembering and talking about His activities.
Abhija-pita speeches are filled with remorse. They sound like the plaintive
wailing of birds and they are free of all crookedness.

In my opinion, one should not hear about Krsna, because as soon as a drop of
the nectar of His transcendental activities is poured into the ear, one
immediately rises above the duality of attraction and rejection. Being completely
freed from the contamination of material attachment, one gives up attachment
for this material world, family, home, wife, children and everything materially
dear to every person. Being deprived of all material acquisitions, one makes his
relatives and himself unhappy. Then he wanders in search of Krsna, either as a
human being or in other species of life, even as a bird, and voluntarily accepts
the profession of a mendicant. It is very difficult to actually understand Krsna,
His name, His quality, His form, His pastimes, His paraphernalia and His
entourage.

When, out of loathing for the beloved, the love speaks crooked words that bring
pain to the beloved and pleasure to others, such words are called ajalpa.

Please do not talk any more about Krsna. It is better to talk about something
else. We are already doomed, like the black-spotted she-deer in the forest who
are enchanted by the sweet musical vibration of the hunter. In the same way, we
have been enchanted by the sweet words of Krsna, and again and again we are
thinking of the rays of His toenails. We are becoming more and more lustful for
His association; therefore, I request you not to talk of Krsna any more.

In pratijalpa the lover respectfully worships the messenger sent by her beloved.
The lover humbly admits the impropriety of her strong, difficult-to-abandon
enmity towards her lover.

My dear friend, I welcome you, Krsna is so kind that He has again sent you.
Krsna is so kind and affectionate to Me that He has fortunately sent you back, in
spite of your carrying My message against Him. My dear friend, you may ask
from Me whatever you want. I shall give you anything because you are so kind
to Me. you have come to take Me to Krsna because He is not able to come here.
He is surrounded by new girl friends in Mathura. But you are a tiny creature.
How can you take Me there: How will you be able to help Me in meeting Krsna
while He is taking rest there with the goddess of fortune and embracing her to
His chest?

VITANDA

Cc.M 6.177
TEXT
vitaëňä, chala, nigrahädi aneka uöhäila
saba khaëňi’ prabhu nija-mata se sthäpila
SYNONYMS
vitaëňä—counterarguments; chala—imaginary interpretations; nigraha-ädi—
repulses to the opposite party; aneka—various; uöhäila—raised; saba—all;
khaëňi’—refuting; prabhu—Çré Caitanya Mahäprabhu; nija-mata—His own
conviction; se—that; sthäpila—established.
TRANSLATION
The Bhaööäcärya presented various types of false arguments with pseudo logic
and tried to defeat his opponent in many ways. However, Çré Caitanya
Mahäprabhu refuted all these arguments and established His own conviction.
PURPORT
The word vitaëňä 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.

SP lecture, Bg.2.13, Hyderabad

So Arjuna accepted Kĺńëa as spiritual master. In the beginning, he was talking
like friend. Friend to friend, talking, sometimes it comes to nil, no conclusion,
simply waste of time. It is called vitaëňä. That sort of argument has no value.
Because it will never come into conclusion. But when we talk with authority, the
spiritual master, representative of Kĺńëa, then we cannot argue. We have to
accept. Guru-väkya. Guru-väkya, you cannot deny it. It may not be agreeable to
you in the beginning, but you cannot deny it. That is it: system of Vedic system.

CHALA
Cc.M 7.13
TEXT
viçvarüpa-siddhi-präpti jänena sakala
dakńiëa-deça uddhärite karena ei chala
SYNONYMS
viçvarüpa—of Viçvarüpa; siddhi—of perfection; präpti—achievement; jänena—
the Lord knows; sakala—everything; dakńiëa-deça—South India; uddhärite—
just to liberate; karena—makes; ei—this; chala—pretense.
TRANSLATION
Knowing everything, Çré Caitanya Mahäprabhu was aware that Viçvarüpa had
already passed away. A pretense of ignorance was necessary, however, so that
He could go to South India and liberate the people there.

Cc.M 14.120
TEXT
bähira ha-ite kare ratha-yäträ-chala
sundaräcale yäya prabhu chäňi’ néläcala
SYNONYMS
bähira ha-ite—externally; kare—makes; ratha-yäträ-chala—an excuse to enjoy
the car festival; sundaräcale—to Sundaräcala, the Guëňicä temple; yäya—goes;
prabhu—Lord Jagannätha; chäňi’—leaving; néläcala—Jagannätha Puré.
TRANSLATION
“Externally He gives the excuse that He wants to participate in the Ratha-yäträ
festival, but actually He wants to leave Jagannätha Puré to go to Sundaräcala,
the Guëňicä temple, a replica of Vĺndävana.

Cc.M 16.241
TEXT
se chala se-käle kĺńëa sphuräbe tomäre
kĺńëa-kĺpä yäěre, täre ke räkhite päre”
SYNONYMS
se chala—that trick; se-käle—at that time; kĺńëa—Lord Kĺńëa; sphuräbe—will
show; tomäre—unto you; kĺńëa-kĺpä—the mercy of Kĺńëa; yäěre—upon whom;
täre—him; ke—who; räkhite—to keep; päre—is able.
TRANSLATION
“What kind of means you will have to use at that time will be revealed by Kĺńëa.
If one has Kĺńëa’s mercy, no one can check him.”

Cc. Antya 16.44

TEXT
präëi-mätra la-ite nä päya sei jala
antaraěga bhakta laya kari’ kona chala
SYNONYMS
präëi-mätra—all living beings; la-ite—to take; nä päya—do not get; sei jala—
that water; antaraěga—very intimate; bhakta—devotees; laya—take; kari’—
doing; kona chala—some trick.
TRANSLATION
Because of the Lord’s strict order, no living being could take the water. Some of
His intimate devotees, however, would take it by some trick.

TARKA

tarka—logic; SB.8.21.2-3

SB.10.45.34 Purport
Änvékńikém is knowledge of the techniques of logical argument (tarka).

SB.10.59.43 Purp
The word atarka-kĺt is significant here. Tarka means “logic,” and atarka means
“that which is beyond logic.” The Lord can perform (kĺt) that which is beyond
mundane logic and hence inconceivable.

SB.10.87.36
tarka—by logical contradiction;
TRANSLATION
It may be proposed that this world is permanently real because it is generated
from the permanent reality, but such an argument is subject to logical refutation.
Sometimes, indeed, the apparent nondifference of a cause and its effect fails to
prove true, and at other times the product of something real is illusory.
Furthermore, this world cannot be permanently real, for it partakes of the natures
of not only the absolute reality but also the illusion disguising that reality.
Actually, the visible forms of this world are just an imaginary arrangement
resorted to by a succession of ignorant persons in order to facilitate their
material affairs. With their various meanings and implications, the learned
words of Your Vedas bewilder all persons whose minds have been dulled by
hearing the incantations of sacrificial rituals.

SB.10.87.36 Purp
In this prayer of the personified Vedas, the materialists’ argument is summed up
in the words sata idam utthitaŕ sat: “The visible world is permanently real
because it is generated from the permanent reality.” In general, this argument
goes, that which is produced from a certain thing is composed of that thing. For
example, earrings and other ornaments made from gold share gold’s substance.
Thus, the Mémäŕsä logicians conclude, since the world as we know it is a
manifestation of an eternal reality, it is also eternally real. But the Sanskrit
ablative expression sataů, “from the eternal reality,” implies a definite separation
of cause and effect. Therefore, what is created from sat, the permanent reality,
must be significantly different from it—in other words, temporary. In this way
the argument of the materialists is flawed because it proves just the opposite of
what it is intended to prove (tarka-hatam), namely that the world as we know it
is all that exists, that it is eternal, and that there is no separate, transcendental
reality.

Cc. Adi 2.73

ku-tarka—of a fallacious argument;
TRANSLATION
To such a misguided interpreter we may reply, “Why should you suggest such
fallacious logic? An interpretation is never accepted as evidence if it opposes the
principles of scripture.

Cc.Adi 8.14
TEXT
yadi vä tärkika kahe,——tarka se pramäëa
tarka-çästre siddha yei, sei sevyamäna
SYNONYMS
yadi—if; vä—or; tärkika—logician; kahe—says; tarka—logic; se—that;
pramäëa—evidence; tarka-çästre—in the logic; siddha—accepted; yei—
whatever; sei—that; sevyamäna—is worshipable.
TRANSLATION
Logicians say, “Unless one gains understanding through logic and argument,
how can one decide upon a worshipable Deity?”

Cc.Adi 17.305
TEXT
ithe tarka kari’ keha nä kara saŕçaya
kĺńëera acintya-çakti ei mata haya
SYNONYMS
ithe—in this matter; tarka kari’—making arguments; keha—someone; nä—do
not; kara—make; saŕçaya—doubts; kĺńëera—of Lord Kĺńëa; acintya-çakti—
inconceivable potency; ei—this; mata—the verdict; haya—is.
TRANSLATION
One cannot understand the contradictions in Lord Caitanya’s character by
putting forward mundane logic and arguments. Consequently one should not
maintain doubts in this connection. One should simply try to understand the
inconceivable energy of Kĺńëa; otherwise one cannot understand how such
contradictions are possible.

Cc.M 6.100
TEXT
pratiyuge karena kĺńëa yuga-avatära
tarka-nińöha hĺdaya tomära nähika vicära
SYNONYMS
prati-yuge—in every age or millennium; karena—makes; kĺńëa—Lord Kĺńëa;
yuga-avatära—incarnation for the age; tarka-nińöha—hardened by argument;
hĺdaya—heart; tomära—your; nähika—there is not; vicära—consideration.
TRANSLATION
Gopénätha Äcärya continued, “There is certainly an incarnation in every age,
and such an incarnation is called the yuga-avatära. But your heart has become so
hardened by logic and argument that you cannot consider all these facts.

Cc.M 6.189
TEXT
çuni’ bhaööäcärya çloka karila vyäkhyäna
tarka-çästra-mata uöhäya vividha vidhäna
SYNONYMS
çuni’—hearing this; bhaööäcärya—Särvabhauma Bhaööäcärya; çloka—of the
verse; karila—did; vyäkhyäna—explanation; tarka-çästra—scriptures dealing
with logic; mata—according to; uöhäya—raises; vividha—various; vidhäna—
propositions.
TRANSLATION
Särvabhauma Bhaööäcärya then began to explain the ätmäräma verse, and
according to the principles of logic, he put forward various propositions.

Cc.M 6.214
TEXT
tarka-çästre jaňa ämi, yaiche lauha-piëňa
ämä draväile tumi, pratäpa pracaëňa’
SYNONYMS
tarka-çästre—due to logical scriptures; jaňa—dull; ämi—I; yaiche—just like;
lauha-piëňa—an iron bar; ämä—me; draväile—melted; tumi—You; pratäpa—
power; pracaëňa—very great.
TRANSLATION
“I had become dull-headed due to reading too many books on logic.
Consequently I had become like an iron bar. Nonetheless, You have melted me,
and therefore Your influence is very great.”

Cc.M 6.246
TEXT
tumi——mahäbhägavata, ämi——tarka-andhe
prabhu kĺpä kaila more tomära sambandhe
SYNONYMS
tumi—you; mahä-bhägavata—a first-class devotee; ämi—I; tarka-andhe—in the
darkness of logical arguments; prabhu—the Lord; kĺpä—mercy; kaila—showed;
more—unto me; tomära—your; sambandhe—by the relationship.
TRANSLATION
“You are a first-class devotee, whereas I am in the darkness of logical
arguments. Because of your relationship with the Lord, the Lord has bestowed
His benediction upon me.”

Cc.M 8.308
TEXT
caitanyera güňha-tattva jäni ihä haite
viçväsa kari’ çuna, tarka nä kariha citte
SYNONYMS
caitanyera—of Lord Çré Caitanya Mahäprabhu; güňha-tattva—the confidential
truth; jäni—we can learn; ihä haite—from these talks; viçväsa kari’—having
firm faith; çuna—hear; tarka—arguments; nä—not; kariha—do; citte—within
the heart.
TRANSLATION
The author requests every reader to hear these talks with faith and without
argument. By studying them in this way, one will be able to understand the
confidential truth of Çré Caitanya Mahäprabhu.
Cc.M.9.49
TEXT
tarka-pradhäna bauddha-çästra ‘nava mate’
tarkei khaëňila prabhu, nä päre sthäpite
SYNONYMS
tarka-pradhäna—argumentative; bauddha-çästra—scriptures of the Buddhist
cult; nava mate—in nine basic principles; tarkei—by argument; khaëňila—
refuted; prabhu—Çré Caitanya Mahäprabhu; nä—not; päre—can; sthäpite—
establish.
TRANSLATION
The scriptures of the Buddhist cult are chiefly based on argument and logic, and
they contain nine chief principles. Because Çré Caitanya Mahäprabhu defeated
the Buddhists in their argument, they could not establish their cult.

Cc.M.14.87
TEXT
çuńka-tarka-khali khäite janma gela yäěra
täěre lélämĺta piyäo,—e kĺpä tomära
SYNONYMS
çuńka-tarka—of dry logic; khali—oil cakes; khäite—eating; janma—the whole
life; gela—passed; yäěra—of whom; täěre—him; lélä-amĺta—the nectar of Your
pastimes; piyäo—You caused to drink; e—this; kĺpä—mercy; tomära—Your.
TRANSLATION
“Logic is like a dry oil cake from which all the oil has been extracted. The
Bhaööäcärya passed his life in eating such dry cakes, but now You have made
him drink the nectar of transcendental pastimes. It is certainly Your great mercy
upon him.”

Cc. Antya 8.51

TEXT
sahajei pipélikä sarvatra beňäya
tähäte tarka uöhäďä dońa lägäya
SYNONYMS
sahajei—generally; pipélikä—ants; sarvatra—everywhere; beňäya—loiter;
tähäte—by that; tarka uöhäďä—raising a controversy; dońa lägäya—find faults.
TRANSLATION
Ants generally crawl about here, there and everywhere, but Rämacandra Puré,
imagining faults, criticized Çré Caitanya Mahäprabhu by alleging that there had
been sweetmeats in His room.

SP lecture, Bg.2.1-10 LA
It is said that tarkaů apratińöhaů. If you want to become pure by your arguments
and logic, that is not possible. I may be defeated by another strong man who is
stronger in argument than me, so this is not the way of becoming purified, tarka,
simply arguing. Tarkaů apratińöhaů smĺtayo vibhinnäů. Çrutayaů, scriptures.
Suppose somebody sticks to the scriptures. So scriptures, there are different
types of scripture. So they are vibhinna. Vibhinna means different types. So how
we can become purified by, even by following the scriptures? Tarko ’pratińöhaů
smĺtayo vibhinnä na cäsäv ĺńir yasya mataŕ na bhinnam. Muni means thoughtful,
philosophers. If we follow a particular type of philosopher, that is also not
perfect because I may be under the care of a philosopher, frog philosopher. So
that is also not sure. Tarko ’pratińöhaů smĺtayo vibhinnä na cäsäv ĺńir yasya
mataŕ na bhinnam, dharmasya tattvaŕ nihitaŕ guhäyäm.
Therefore to become pure or to understand the essence of purity is very
confidential. It is not to be acquired by our own efforts, by argument or by being
expert in scripture or by becoming a philosopher or a similar way. It is very
confidential. Then how? Mahäjano yena gataů sa panthäů. You have to follow a
pure devotee, acknowledged devotee.

SP Conversation, 1975
Similarly, things which are beyond our conception, simply argument will be
useless. Acintyäů khalu ye bhävä na täŕs tarkena yo... Tarka means arguments.
In another place it is said, tarka, argument, is futile. Tarkaů apratińöhaů: “By
argument, you cannot come to the right conclusion.” You can argue in a way; I
can argue a better way, he can argue in better way. That is not the system.

JATI
SP always translate the word as birth, nature, category, cast distinction, a kind of
flower, never translates it in connection to logic or argument.