Chariot driver

Expressions researched:
"chariot driver" |"chariot drivers" |"charioteer" |"charioteer's" |"charioteers"

BG Chapters 1 - 6

BG 1.15, Purport:

The Lord has different names according to His different activities. For example, His name is Madhusūdana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vāsudeva because He appeared as the son of Vasudeva; His name is Devakī-nandana because He accepted Devakī as His mother; His name is Yaśodā-nandana because He awarded His childhood pastimes to Yaśodā at Vṛndāvana; His name is Pārtha-sārathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hṛṣīkeśa because He gave direction to Arjuna on the Battlefield of Kurukṣetra.

BG 1.21-22, Purport:

Although Lord Kṛṣṇa is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hṛṣīkeśa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master in all circumstances.

BG 1.25, Purport:

As the Supersoul of all living entities, Lord Kṛṣṇa could understand what was going on in the mind of Arjuna. The use of the word Hṛṣīkeśa in this connection indicates that He knew everything. And the word Pārtha, meaning "the son of Prtha, or Kunti," is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pṛthā, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Kṛṣṇa mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? Kṛṣṇa never expected such things from the son of His aunt Pṛthā. The mind of Arjuna was thus predicted by the Lord in friendly joking.

BG Chapters 7 - 12

BG 7.3, Purport:

It is not possible for the Brahman-realized impersonalist or the Paramātmā-realized yogī to understand Kṛṣṇa, the Supreme Personality of Godhead as the son of mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa (muhyanti yat sūrayaḥ). Māṁ tu veda na kaścana: "No one knows Me as I am," the Lord says. And if one does know Him, then sa mahātmā su-durlabhaḥ. "Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, one cannot know Kṛṣṇa as He is (tattvataḥ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa—His being the cause of all causes, His omnipotence and opulence, and His wealth, fame, strength, beauty, knowledge and renunciation—because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is.

BG Chapters 13 - 18

BG 18.78, Purport:

The Bhagavad-gītā began with an inquiry of Dhṛtarāṣṭra's. He was hopeful of the victory of his sons, assisted by great warriors like Bhīṣma, Droṇa and Karṇa. He was hopeful that the victory would be on his side. But after describing the scene on the battlefield, Sañjaya told the King, "You are thinking of victory, but my opinion is that where Kṛṣṇa and Arjuna are present, there will be all good fortune." He directly confirmed that Dhṛtarāṣṭra could not expect victory for his side. Victory was certain for the side of Arjuna because Kṛṣṇa was there. Kṛṣṇa's acceptance of the post of charioteer for Arjuna was an exhibition of another opulence. Kṛṣṇa is full of all opulences, and renunciation is one of them. There are many instances of such renunciation, for Kṛṣṇa is also the master of renunciation.

SB Canto 1

SB 1.7.41, Translation:

After reaching his own camp, Arjuna, along with his dear friend and charioteer (Śrī Kṛṣṇa), entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.

SB 1.9.21, Purport:

Because He is absolute, there is nothing different from Him. He is kaivalya; there is nothing except Himself. Everything and everyone is the manifestation of His energy, and thus He is present everywhere by His energy, being nondifferent from it, just as the sun is present wherever there is sunshine. The sun is identified with every inch of the sun rays and every molecular particle of the rays. Similarly, the Lord is distributed by His different energies. He is Paramātmā, or the Supersoul, present in everyone as the supreme guidance, and therefore He is already the chariot driver and counsel of all living beings. When He, therefore, exhibits Himself as chariot driver of Arjuna, there is no change in His exalted position. It is the power of devotional service only that demonstrates Him as the chariot driver or the messenger. Since He has nothing to do with the material conception of life because He is absolute spiritual identity, there is for Him no superior or inferior action. Being the Absolute Personality of Godhead, He has no false ego, and so He does not identify Himself with anything different from Him. The material conception of ego is equibalanced in Him. He does not feel, therefore, inferior by becoming the chariot driver of His pure devotee. It is the glory of the pure devotee that only he can bring about service from the affectionate Lord.

SB 1.9.33, Purport:

Bhīṣmadeva takes this opportunity to address the Lord as vijaya-sakhe (friend of Arjuna) because the Lord is pleased when He is addressed conjointly with His devotees, who are related with Him in different transcendental humors. While Kṛṣṇa was the charioteer of Arjuna, sun rays glittered on the dress of the Lord, and the beautiful hue created by the reflection of such rays was never forgotten by Bhīṣmadeva.

SB 1.9.39, Translation:

At the moment of death, let my ultimate attraction be to Śrī Kṛṣṇa, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kurukṣetra attained their original forms after death.

SB 1.9.39, Purport:

Bhīṣmadeva was a pure devotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Pārtha-sārathi, the chariot driver of Arjuna. Therefore, the Lord's pastime as Pārtha-sārathi is also eternal. The pastimes of the Lord, beginning from His birth at the prison house of Kaṁsa up to the mausala-līlā at the end, all move one after another in all the universes, just as the clock hand moves from one point to another. And in such pastimes His associates like the Pāṇḍavas and Bhīṣma are constant eternal companions. So Bhīṣmadeva never forgot the beautiful feature of the Lord as Pārtha-sārathi, which even Arjuna could not see. Arjuna was behind the beautiful Pārtha-sārathi while Bhīṣmadeva was just in front of the Lord. As far as the military feature of the Lord is concerned, Bhīṣmadeva observed this with more relish than Arjuna.

SB 1.9.40, Purport:

By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord.

SB 1.10.32, Purport:

Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa.

SB 1.11.16-17, Purport:

Pradyumna: Incarnation of Kāmadeva or, according to others, incarnation of Sanat-kumāra, born as the son of the Personality of Godhead Lord Śrī Kṛṣṇa and Lakṣmīdevī Śrīmatī Rukmiṇī, the principal queen at Dvārakā. He was one of those who went to congratulate Arjuna upon his marrying Subhadrā. He was one of the great generals who fought with Śālva, and while fighting with him he became unconscious on the battlefield. His charioteer brought him back to the camp from the battlefield, and for this action he was very sorry and rebuked his charioteer. However, he fought again with Śālva and was victorious.

SB 1.15.4, Purport:

The Supreme Living Being is perfect in all relations with His pure devotee. Śrī Arjuna is one of the typical pure devotees of the Lord reciprocating in the fraternal relationship, and the Lord's dealings with Arjuna are displays of friendship of the highest perfect order. He was not only a well-wisher of Arjuna but actually a benefactor, and to make it still more perfect the Lord tied him into a family relationship by arranging Subhadrā's marriage with him. And above all, the Lord agreed to become a chariot driver of Arjuna in order to protect His friend from warfare risks, and the Lord became actually happy when He established the Pāṇḍavas to rule over the world. Arjuna remembered all these one after another, and thus he became overwhelmed with such thoughts.

SB 1.15.16, Purport:

During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa's being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Vṛṣasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna. But it so happened that the wheel of his chariot stuck in the battlefield mud, and when he got down to set the wheel right, Arjuna took the opportunity and killed him, although he requested Arjuna not to do so.

SB 1.15.17, Translation:

It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation.

SB 1.16.11, Translation:

Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions.

SB 1.16.16, Translation and Purport:

Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa (Viṣṇu), who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, night watchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord.

Lord Kṛṣṇa is everything to the unalloyed devotees like the Pāṇḍavas. The Lord was for them the Supreme Lord, the spiritual master, the worshipable Deity, the guide, the chariot driver, the friend, the servant, the messenger and everything they could conceive of. And thus the Lord also reciprocated the feelings of the Pāṇḍavas. Mahārāja Parīkṣit, as a pure devotee of the Lord, could appreciate the Lord's transcendental reciprocation of the feelings of His devotees, and thus he himself also was overwhelmed with the dealings of the Lord. Simply by appreciating the dealings of the Lord with His pure devotees, one can attain salvation. The Lord's dealings with His devotees appear to be ordinary human dealings, but one who knows them in truth becomes at once eligible to go back home, back to Godhead. The Pāṇḍavas were so malleable to the will of the Lord that they could sacrifice any amount of energy for the service of the Lord, and by such unalloyed determination they could secure the Lord's mercy in any shape they desired.

SB 1.17.17, Purport:

The Pāṇḍavas, by their unalloyed devotional service and full surrender unto the Lord, made it possible for the Lord to become a chariot driver or sometimes their letter messenger. Such duties executed by the Lord for His devotee are always very pleasing to the Lord because the Lord wants to render service to His unalloyed devotee, whose life has no other engagement than to serve the Lord with full love and devotion. Mahārāja Parīkṣit, grandson of Arjuna, the celebrated friendly servitor of the Lord, was a pure devotee of the Lord like his grandfather, and therefore the Lord was always with him, even from the time when he was helplessly lying in the womb of his mother and was attacked by the blazing brahmāstra weapon of Aśvatthāmā. A devotee is always under the protection of the Lord, and therefore the assurance of protection by Mahārāja Parīkṣit could never be without meaning. The personality of religion accepted this fact and thus thanked the King for his being true to his exalted position.

SB Canto 3

SB 3.3.11, Purport:

The relationship of the Lord with His devotees is a very happy one. Actually, the Lord descended at the request of Brahmā in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kurukṣetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-mātraṁ bhava savyasācin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kurukṣetra. What He wants to do Himself by His transcendental plans, He executes through His confidential devotees. That is the way of the Lord's mercy towards His pure unalloyed devotees.

SB Canto 4

SB 4.10.8, Translation:

Dhruva Mahārāja, who was a great charioteer and certainly a great bowman also, immediately began to kill them by simultaneously discharging arrows three at a time.

SB 4.10.11-12, Translation:

The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas (iron bludgeons), nistriṁśas (swords), prāsaśūlas (tridents), paraśvadhas (lances), śaktis (pikes), ṛṣṭis (spears) and bhuśuṇḍī weapons.

SB 4.10.22, Translation:

In the meantime, while Dhruva Mahārāja, doubtful of his mystic enemies, was talking with his charioteer, they heard a tremendous sound, as if the whole ocean were there, and they found that from the sky a great dust storm was coming over them from all directions.

SB 4.12.42, Purport:

Lord Caitanya accepted this principle—that if one in any position submissively hears the transcendental message spoken by Kṛṣṇa or about Kṛṣṇa, then gradually he develops the quality of unalloyed love, and by that love only he can conquer the unconquerable. The Māyāvādī philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position. Not only does a devotee become one in quality with the Supreme Lord, but he sometimes becomes the father, mother or master of the Lord. Arjuna also, by his devotional service, made Lord Kṛṣṇa his chariot driver; he ordered the Lord, "Put my chariot here," and the Lord executed his order. These are some examples of how a devotee can acquire the exalted position of conquering the unconquerable.

SB 4.26.1-3, Translation:

The great sage Nārada continued: My dear King, once upon a time King Purañjana took up his great bow, and equipped with golden armor and a quiver of unlimited arrows and accompanied by eleven commanders, he sat on his chariot driven by five swift horses and went to the forest named Pañca-prastha. He took with him in that chariot two explosive arrows. The chariot itself was situated on two wheels and one revolving axle. On the chariot were three flags, one rein, one chariot driver, one sitting place, two poles to which the harness was fixed, five weapons and seven coverings. The chariot moved in five different styles, and five obstacles lay before it. All the decorations of the chariot were made of gold.

SB 4.26.1-3, Purport:

These three verses explain how the material body of the living entity is under the control of the three qualities of the external energy. The body itself is the chariot, and the living entity is the owner of the body, as explained in Bhagavad-gītā (2.13): dehino 'smin yathā dehe. The owner of the body is called the dehī, and he is situated within this body, specifically within the heart. The living entity is driven by one chariot driver. The chariot itself is made of three guṇas, three qualities of material nature, as confirmed in Bhagavad-gītā (18.61): yantrārūḍhāni māyayā. The word yantra means "carriage." The body is given by material nature, and the driver of that body is Paramātmā, the Supersoul. The living entity is seated within the chariot. This is the actual position.

SB 4.29.18-20, Translation:

Nārada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot's flags. The five types of life air constitute the living entity's bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.

SB Canto 6

SB 6.6.21-22, Translation:

Kaśyapa, who is also named Tārkṣya, had four wives—Vinatā (Suparṇā), Kadrū, Pataṅgī and Yāminī. Pataṅgī gave birth to many kinds of birds, and Yāminī gave birth to locusts. Vinatā (Suparṇā) gave birth to Garuḍa, the carrier of Lord Viṣṇu, and to Anūru, or Aruṇa, the chariot driver of the sun-god. Kadrū gave birth to different varieties of serpents.

SB Canto 7

SB 7.10.65-66, Translation:

Nārada Muni continued: Thereafter, Lord Kṛṣṇa, by His own personal potency, consisting of religion, knowledge, renunciation, opulence, austerity, education and activities, equipped Lord Śiva with all the necessary paraphernalia, such as a chariot, a charioteer, a flag, horses, elephants, a bow, a shield and arrows. When Lord Śiva was fully equipped in this way, he sat down on the chariot with his arrows and bow to fight with the demons.

SB 7.15.41, Translation:

Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.

SB 7.15.46, Translation:

Otherwise, if one does not take shelter of Acyuta and Baladeva, then the senses, acting as the horses, and the intelligence, acting as the driver, both being prone to material contamination, inattentively bring the body, which acts as the chariot, to the path of sense gratification. When one is thus attracted again by the rogues of viṣaya—eating, sleeping and mating—the horses and chariot driver are thrown into the blinding dark well of material existence, and one is again put into a dangerous and extremely fearful situation of repeated birth and death.

SB Canto 8

SB 8.10.8, Translation:

On that battlefield, the charioteers fought with the opposing charioteers, the infantry soldiers with the opposing infantry, the soldiers on horseback with the opposing soldiers on horseback, and the soldiers on the backs of elephants with the enemy soldiers on elephants. In this way, the fighting took place between equals.

SB 8.10.37, Translation:

The elephants, horses, chariots, charioteers, infantry soldiers and various kinds of carriers, along with their riders, were slashed to pieces. The arms, thighs, necks and legs of the soldiers were severed, and their flags, bows, armor and ornaments were torn apart.

SB 8.11.16, Translation:

Thereafter, Mātali, Indra's chariot driver, brought Indra's chariot, which was drawn by one thousand horses. Indra then left his elephant and got onto the chariot.

SB 8.11.22, Translation:

Pāka, another demon, attacked both the chariot, with all its paraphernalia, and the chariot driver, Mātali, by fitting two hundred arrows to his bow and releasing them all simultaneously. This was indeed a wonderful act on the battlefield.

SB 8.11.24, Translation:

Other demons covered Indra, along with his chariot and chariot driver, with incessant showers of arrows, just as clouds cover the sun in the rainy season.

SB 8.11.26, Translation:

Thereafter, Indra released himself from the cage of the network of arrows. Appearing with his chariot, flag, horses and chariot driver and thus pleasing the sky, the earth and all directions, he shone effulgently like the sun at the end of night. Indra was bright and beautiful in the vision of everyone.

SB Canto 9

SB 9.10.21, Translation:

Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.

SB 9.15.31, Translation:

Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (paraśu). Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.

SB 9.22.33, Translation:

My dear King Parīkṣit, your father, Abhimanyu, was born from the womb of Subhadrā as the son of Arjuna. He was the conqueror of all atirathas (those who could fight with one thousand charioteers). From him, by the womb of Uttarā, the daughter of Virāḍrāja, you were born.

SB Canto 10.1 to 10.13

SB 10.1 Summary:

When Śālva fought with the Vṛṣṇis, Pradyumna smashed the car designed by Maya Dānava, but he was attacked by Śālva's brother, whose name was Dyumān. Beaten unconscious by Dyumān's club, Pradyumna was carried some distance away from the warfield by his charioteer, but later he lamented having been removed from the battlefield. Chapter Seventy-seven contains thirty-seven verses. In this chapter, Pradyumna recovers from his injuries and begins fighting with Śālva. When Kṛṣṇa returned to Dvārakā from Indraprastha, He immediately went to the battlefield where Śālva and Pradyumna were fighting. There He killed Śālva, although Śālva was powerfully equipped with illusory weapons.

SB 10.1.30, Translation:

Kaṁsa, the son of King Ugrasena, in order to please his sister Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.

SB 10.1.34, Purport:

The omen spoke of aṣṭamo garbhaḥ, referring to the eighth pregnancy, but did not clearly say whether the child was to be a son or a daughter. Even if Kaṁsa were to see that the eighth child of Devakī was a daughter, he should have no doubt that the eighth child was to kill him. According to the Viśva-kośa dictionary, the word garbha means "embryo" and also arbhaka, or "child." Kaṁsa was affectionate toward his sister, and therefore he had become the chariot driver to carry her and his brother-in-law to their home. The demigods, however, did not want Kaṁsa to be affectionate toward Devakī, and therefore, from an unseen position, they encouraged Kaṁsa to offend her. Moreover, the six sons of Marīci had been cursed to take birth from the womb of Devakī, and upon being killed by Kaṁsa they would be delivered. When Devakī understood that Kaṁsa would be killed by the Supreme Personality of Godhead, who would appear from her womb, she felt great joy. The word vahase is also significant because it indicates that the ominous vibration condemned Kaṁsa for acting just like a beast of burden by carrying his enemy's mother.

SB 10.1.35, Purport:

Kaṁsa was driving the chariot and controlling the reins with his left hand, but as soon as he heard the omen that his sister's eighth child would kill him, he gave up the reins, caught hold of his sister's hair, and with his right hand took up a sword to kill her. Before, he had been so affectionate that he was acting as his sister's chariot driver, but as soon as he heard that his self-interest or his life was at risk, he forgot all affection for her and immediately became a great enemy. This is the nature of demons. No one should trust a demon, despite any amount of affection. Aside from this, a king, a politician or a woman cannot be trusted, since they can do anything abominable for their personal interest. Cāṇakya Paṇḍita therefore says, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca.

SB 10.9.19, Purport:

This bhṛtya-vaśyatā does not mean that He is under the control of the servant; rather, He is under the control of the servant's pure love. In Bhagavad-gītā (1.21) it is said that Kṛṣṇa became the chariot driver of Arjuna. Arjuna ordered Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta: "My dear Kṛṣṇa, You have agreed to be my charioteer and to execute my orders. Place my chariot between the two armies of soldiers." Kṛṣṇa immediately executed this order, and therefore one may argue that Kṛṣṇa also is not independent. But this is one's ajñāna, ignorance. Kṛṣṇa is always fully independent; when He becomes subordinate to His devotees, this is a display of ānanda-cinmaya-rasa, the humor of transcendental qualities that increases His transcendental pleasure. Everyone worships Kṛṣṇa as the Supreme Personality of Godhead, and therefore He sometimes desires to be controlled by someone else. Such a controller can be no one else but a pure devotee.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.19.7, Translation:

Suddenly a great forest fire appeared on all sides, threatening to destroy all the forest creatures. Like a chariot driver, the wind swept the fire onward, and terrible sparks shot in all directions. Indeed, the great fire extended its tongues of flame toward all moving and nonmoving creatures.

SB 10.37.21, Translation:

Subsequently I will see You appear as time personified, serving as Arjuna's chariot driver and destroying entire armies of soldiers to rid the earth of her burden.

SB 10.50.20, Translation:

Śukadeva Gosvāmī said: Just as the wind covers the sun with clouds or a fire with dust, the son of Jarā marched toward the two descendants of Madhu and with his huge assemblage of armies surrounded Them and Their soldiers, chariots, flags, horses and charioteers.

SB 10.52.9, Translation:

When he saw Them fleeing, powerful Jarāsandha laughed loudly and then pursued Them with charioteers and foot soldiers. He could not understand the exalted position of the two Lords.

SB 10.54.21, Translation:

Having said this, he had mounted his chariot and told his charioteer, "Drive the horses quickly to where Kṛṣṇa is. He and I must fight.

SB 10.54.27, Translation:

The Lord struck Rukmī's four horses with eight arrows, his chariot driver with two, and the chariot's flag with three. Rukmī grabbed another bow and struck Lord Kṛṣṇa with five arrows.

SB 10.63.19, Translation:

Lord Śrī Hari split every one of Bāṇāsura's bows simultaneously, and also struck down his chariot driver, chariot and horses. The Lord then sounded His conchshell.

SB 10.68.9-10, Translation:

Twanging his wonderful bow, heroic Sāmba struck with arrows the six warriors headed by Karṇa. He pierced the six chariots with as many arrows, each team of four horses with four arrows, and each chariot driver with a single arrow, and he similarly struck the great bowmen who commanded the chariots. The enemy warriors congratulated Sāmba for this display of prowess.

SB 10.68.11, Translation:

But they forced him down from his chariot, and thereupon four of them struck his four horses, one of them struck down his chariot driver, and another broke his bow.

SB 10.70.15, Translation:

Holding on to His charioteer's hands, Lord Kṛṣṇa would mount the chariot, together with Sātyaki and Uddhava, just like the sun rising over the easternmost mountain.

SB 10.76.18-19, Translation:

Lord Pradyumna's arrows all had gold shafts, iron heads and perfectly smooth joints. With twenty-five of them He struck down Śālva's commander-in-chief (Dyumān), and with one hundred He struck Śālva himself. Then He pierced Śālva's officers with one arrow each, his chariot drivers with ten arrows each, and his horses and other carriers with three arrows each.

SB 10.76.28, Translation:

Quickly regaining consciousness, Lord Kṛṣṇa's son Pradyumna said to His charioteer, "O driver, this is abominable—for Me to have been removed from the battlefield!

SB 10.76.32, Translation:

The driver replied: O long-lived one, I have done this knowing full well my prescribed duty. O my Lord, the chariot driver must protect the master of the chariot when he is in danger, and the master must also protect his driver.

SB 10.77.12, Translation:

When Śālva, the master of a decimated army, saw Lord Kṛṣṇa approaching, he hurled his spear at the Lord's charioteer. The spear roared frighteningly as it flew across the battlefield.

SB 11.30.45, Translation:

All the divine weapons of Viṣṇu rose up and followed the chariot. The Lord, Janārdana, then spoke to His chariot driver, who was most astonished to see all this.

CC Adi-lila

CC Adi 7.145, Purport:

Becoming one with the Supreme Personality of Godhead is not very important for a devotee. Muktiḥ svayaṁ mukulitāñjali sevate ’smān (Kṛṣṇa-karṇāmṛta 107). Speaking from his actual experience, Śrīla Bilvamaṅgala Ṭhākura says that if one develops love of Godhead, mukti (liberation) becomes subservient and unimportant to him. Mukti stands before the devotee and is prepared to render all kinds of services. The Māyāvādī philosophers' standard of mukti is very insignificant for a devotee, for by devotional service even the Supreme Personality of Godhead becomes subordinate to him. An actual example is that the Supreme Lord Kṛṣṇa became the chariot driver of Arjuna, and when Arjuna asked Him to draw his chariot between the two armies (senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta (BG 1.21)), Kṛṣṇa executed his order. Such is the relationship between the Supreme Lord and a devotee that although the Lord is greater than the greatest, He is prepared to render service to the insignificant devotee by dint of his sincere and unalloyed devotional service.

CC Adi 8.19, Purport:

This passage is a quotation from Śrīmad-Bhāgavatam (5.6.18). While Śukadeva Gosvāmī was describing the character of Ṛṣabhadeva, he distinguished between bhakti-yoga and liberation by reciting this verse. In relationship with the Yadus and Pāṇḍavas, the Lord acted sometimes as their master, sometimes as their advisor, sometimes as their friend, sometimes as the head of their family and sometimes even as their servant. Kṛṣṇa once had to carry out an order of Yudhiṣṭhira's by carrying a letter Yudhiṣṭhira had written to Duryodhana regarding peace negotiations. Similarly, He also became the chariot driver of Arjuna.

CC Madhya-lila

CC Madhya 9.99, Translation:

The brāhmaṇa continued, “Actually I only see Lord Kṛṣṇa sitting on a chariot as Arjuna's charioteer. Taking the reins in His hands, He appears very beautiful and blackish.

CC Madhya 11.37, Translation:

Rāmānanda Rāya said, "The legs are like the chariot, and the heart is like the charioteer. Wherever the heart takes the living entity, the living entity is obliged to go."

CC Madhya 11.37, Purport:

Here it is said that the living entity is the passenger riding in the chariot of the body, which is offered by material nature. The intelligence is the charioteer, the mind constitutes the reins controlling the horses, and the senses are the horses. Thus the living entity is the false enjoyer of the material world.

Nectar of Devotion

Nectar of Devotion 22:

Kṛṣṇa's favoritism toward His devotees was exhibited in His fight with Bhīṣma. When Grandfather Bhīṣma was lying at the point of death on the bed of arrows, Kṛṣṇa was present before him, and Bhīṣma was remembering how Kṛṣṇa had been kind to him on the battlefield. Kṛṣṇa had promised that in the Battle of Kurukṣetra He would not even touch a weapon to help either side; He would remain neutral. Although Kṛṣṇa was Arjuna's charioteer, He had promised that He would not help Arjuna by using any weapons. But one day Bhīṣma, in order to nullify Kṛṣṇa's promise, exhibited his fighting spirit so magnificently against Arjuna that Kṛṣṇa was obliged to get down from His chariot. Taking up a broken chariot wheel, He ran toward Grandfather Bhīṣma as a lion runs toward an elephant to kill it. Grandfather Bhīṣma remembered this scene, and He later praised Kṛṣṇa for His glorious favoritism toward His devotee, Arjuna, even at the risk of breaking His own promise.

Nectar of Devotion 23:

A person who is very peaceful, forbearing, considerate and obliging is called dhīra-praśānta. This dhīra-praśānta trait of Kṛṣṇa was exhibited in His dealings with the Pāṇḍavas. On account of the Pāṇḍavas' faithful devotion to the Lord, He agreed to become their charioteer, their advisor, their friend, their messenger and sometimes their bodyguard. Such is an example of the result of devotional service toward Viṣṇu. When Kṛṣṇa was speaking to Mahārāja Yudhiṣṭhira about religious principles, He demonstrated Himself to be a great learned scholar, but because He accepted the position of younger cousin to Yudhiṣṭhira, He was speaking in a very gentle tone which enhanced His beautiful bodily features. The movements of His eyes and the mode of His speech proved that He was very, very expert in giving moral instruction. Sometimes, Mahārāja Yudhiṣṭhira is also accepted by learned scholars as dhīra-praśānta.

Nectar of Devotion 38:

The King of Bahula, although very comfortably situated in his palace, began to think the nights very long and distressing because of his separation from Kṛṣṇa.

King Yudhiṣṭhira once said, "Kṛṣṇa, the chariot driver of Arjuna, is the only relative of mine within the three worlds. Therefore, my mind is becoming maddened day and night with separation from His lotus feet, and I do not know how to situate myself or where I shall go to attain any steadiness of mind." This is another example of lack of sleep.

Nectar of Devotion 39:

In the Tenth Canto of Śrīmad-Bhāgavatam, Thirty-eighth Chapter, verse 34, Śukadeva Gosvāmī tells King Parīkṣit, "My dear King, as soon as Akrūra the chariot driver saw Lord Kṛṣṇa and His elder brother Balarāma in Vṛndāvana, he immediately got down from the chariot and, being greatly afflicted by affection for the transcendental Lord, fell down upon His lotus feet to offer respectful obeisances." These are some of the instances of perfectional meetings with Kṛṣṇa.

Nectar of Devotion 42:

There is a nice example of the friendship between Kṛṣṇa and Arjuna on the Battlefield of Kurukṣetra. When the fighting was going on, Aśvatthāmā, the son of Droṇācārya, unceremoniously attacked Kṛṣṇa, although according to the prevailing rules of chivalry one's chariot driver should never be attacked by the enemy. Aśvatthāmā behaved heinously in so many ways that he did not hesitate to attack Kṛṣṇa's body, although Kṛṣṇa was acting only as charioteer for Arjuna. When Arjuna saw that Aśvatthāmā was releasing various kinds of arrows to hurt Kṛṣṇa, he immediately stood in front of Kṛṣṇa to intercept all of them. At that time, although Arjuna was being harmed by those arrows, he felt an ecstatic love for Kṛṣṇa, and the arrows appeared to him like showers of flowers.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

6. Akrūra, the charioteer, attained success simply by chanting prayers for the Lord.

Krsna, The Supreme Personality of Godhead

Krsna Book 7:

She could not express anything, but simply closed her eyes. She was absorbed in wonderful thoughts. Kṛṣṇa's showing the universal form of the Supreme Personality of Godhead, even when lying down on the lap of His mother, proves that the Supreme Personality of Godhead is always the Supreme Personality of Godhead, whether He is manifested as a child on the lap of His mother or as a charioteer on the Battlefield of Kurukṣetra. The concoction of the impersonalists, that one can become God by meditation or by some artificial material activities, is herewith declared false. God is always God in any condition or status, and the living entities are always the parts and parcels of the Supreme Lord. They can never be equal to the inconceivable, supernatural power of the Supreme Personality of Godhead.

Krsna Book 37:

Besides all this, it will be possible for me to see many other chivalrous activities while You remain in Dvārakā. And all these activities performed by Your Grace will be sung by great poets throughout the world. And at the Battle of Kurukṣetra You will take part as the chariot driver of Your friend Arjuna, and as the invincible death incarnation, eternal time, You will vanquish all belligerents assembled there. I shall see a large number of military forces killed on that battlefield. My Lord, let me offer my respectful obeisances unto Your lotus feet. You are situated completely in the transcendental position, in perfect knowledge and bliss. You are complete in fulfilling all Your desires. By exhibiting Your internal potency, You have set up the influence of māyā. Your unlimited potency cannot even be measured by anyone. My dear Lord, You are the supreme controller. You are under Your own internal potency, and it is simply vain to think that You are dependent on any of Your creations.

Krsna Book 51:

“Therefore, my dear Lord, I wasted so much of my valuable lifetime with no benefit. As my misconception of life intensified, I began to think of this material body, which is just a bag of flesh and bones, as the all in all, and in my vanity I believed I had become the king of human society. In this misconception of bodily life I traveled all over the world, accompanied by my military strength—soldiers, charioteers, elephants and horses. Assisted by many commanders and puffed up by power, I could not trace out Your Lordship, who always sit within my heart as the most intimate friend. I did not care for You, and this was the fault of my so-called exalted material condition. I think that, like me, all living creatures are careless about spiritual realization and are always full of anxieties, thinking, "What is to be done? What is next?" But because we are strongly bound by material desires, we continue to remain in craziness.

Krsna Book 54:

He presented himself as a big commander and vowed before all the princes, "Unless I kill Kṛṣṇa in the fight and bring back my sister from His clutches, I shall not return to my capital city, Kuṇḍina. I make this vow before you all, and you will see that I shall fulfill it." After thus vibrating all these boasting words, Rukmī immediately got on his chariot and told his chariot driver to pursue Kṛṣṇa. He said, "I want to fight with Him immediately. This cowherd boy has become proud of His tricky way of fighting with kṣatriyas, but today I shall teach Him a good lesson. Because He had the impudence to kidnap my sister, I, with my sharp arrows, shall teach Him very good lessons indeed." Thus this unintelligent man, Rukmī, ignorant of the extent of the strength and activities of the Supreme Personality of Godhead, voiced his impudent threats.

Krsna Book 54:

Lord Kṛṣṇa, after hearing all these crazy words from Rukmī, immediately shot an arrow and severed the string of Rukmī’s bow, making him unable to use another arrow. Rukmī immediately took another bow and shot another five arrows at Kṛṣṇa. Being attacked for the second time, Kṛṣṇa again severed Rukmī’s bowstring. Rukmī took a third bow, and Kṛṣṇa again cut its string. This time, to teach Rukmī a lesson, Kṛṣṇa shot six arrows at him and then shot another eight arrows, killing four horses with four arrows, killing the chariot driver with another arrow, and chopping off the upper portion of Rukmī’s chariot, including the flag, with the remaining three arrows.

Krsna Book 58:

In the meantime, Kṛṣṇa engaged in the pastime of offering the Khāṇḍava forest, which belonged to King Indra. Kṛṣṇa wanted to give it to Agni, the fire-god. The Khāṇḍava forest contained many varieties of drugs, and Agni required to eat them for rejuvenation. Agni, however, did not touch the Khāṇḍava forest directly but requested Kṛṣṇa to help him. Agni knew that Kṛṣṇa was very much pleased with him because he had formerly given Him the Sudarśana disc. So in order to satisfy Agni, Kṛṣṇa became the chariot driver of Arjuna, and both went to the Khāṇḍava forest. After Agni had eaten up the Khāṇḍava forest, he was very much pleased.

Krsna Book 68:

A lion is never afraid of being chased by many wolves and jackals. Similarly, Sāmba, the glorious son of the Yadu dynasty, endowed with inconceivable potencies as the son of Lord Kṛṣṇa, became very angry at the warriors of the Kuru dynasty for improperly using arrows against him. He fought them with great talent. First of all, he struck each of the six charioteers with six separate arrows. He used another four arrows to kill the charioteers' horses, four on each chariot. Then he used one arrow to kill the driver and one arrow for Karṇa as well as the other celebrated fighters. While Sāmba so diligently fought alone with the six great warriors, they all appreciated the boy's inconceivable potency. Even in the midst of the fighting they admitted frankly that this boy Sāmba was wonderful. But the fighting was conducted in the kṣatriya spirit, so all together, although it was improper, they obliged Sāmba to get down from his chariot, now broken to pieces. Of the six warriors, four took care to kill Sāmba's four horses, one struck down his chariot driver, and one managed to cut the string of Sāmba's bow so that he could no longer fight with them. In this way, with great difficulty and after a severe fight, they deprived Sāmba of his chariot and were able to arrest him. Thus, the warriors of the Kuru dynasty accepted their great victory and took their daughter, Lakṣmaṇā, away from him. Thereafter, they entered the city of Hastināpura in great triumph.

Krsna Book 70:

The flower garlands, betel nuts, sandalwood pulp and other fragrant cosmetic articles offered to the Lord would be distributed by Him, first to the brāhmaṇas and elderly members of the family, then to the queens, and then to the ministers, and if there were still some balance He would engage it for His own personal use. By the time the Lord finished all these daily duties and activities, His charioteer Dāruka would come with His wonderful chariot to stand before the Lord with folded hands, intimating that the chariot was ready, and the Lord would come out of the palace to travel. Then the Lord, accompanied by Uddhava and Sātyaki, would ride on the chariot just as the sun-god rides on his chariot in the morning, appearing with his blazing rays on the surface of the world. When the Lord was about to leave His palaces, all the queens would look at Him with feminine gestures. The Lord would respond to their greetings with smiles, attracting their hearts so much that they would feel intense separation from Him.

Krsna Book 76:

All were fully equipped with necessary weapons and assisted by hundreds and thousands of charioteers, elephants, horses and infantry soldiers. Fierce fighting began between the two parties, exactly like that formerly carried on between the demigods and the demons. The fighting was severe, and whoever observed the fierce nature of the fight felt his bodily hairs stand on end.

Pradyumna immediately counteracted the mystic demonstration occasioned by the airplane of Śālva, the King of Saubha. By the mystic power of the airplane, Śālva had created a darkness as dense as night, but Pradyumna all of a sudden appeared like the rising sun. As with the rising of the sun the darkness of night is immediately dissipated, with the appearance of Pradyumna the power exhibited by Śālva became null and void. Each of Pradyumna's arrows had a golden feather at the end, and the shaft was fitted with a sharp iron head. By releasing twenty-five such arrows, Pradyumna severely injured Śālva's commander in chief. He then released another one hundred arrows toward the body of Śālva. After this, he pierced each and every soldier by releasing one arrow, he killed the chariot drivers by firing ten arrows at each one of them, and he killed the carriers like the horses and elephants by releasing three arrows directed toward each one. When everyone present on the battlefield saw this wonderful feat of Pradyumna's, the great fighters on both sides praised his acts of chivalry.

Krsna Book 76:

Pradyumna's chariot was being driven by the son of Dāruka. According to Vedic military principles, the chariot driver and the hero on the chariot must cooperate during the fighting. As such, because it was the duty of the chariot driver to take care of the hero on the chariot during the dangerous and precarious fighting, Dāruka's son removed Pradyumna from the battlefield. Two hours later, in a quiet place, Pradyumna regained consciousness, and when he saw that he was in a place other than the battlefield, he addressed the charioteer and condemned him.

Krsna Book 76:

"Oh, you have done the most abominable act! Why have you removed me from the battlefield? My dear charioteer, I have never heard that any of our family members was ever removed from the battlefield. None of them left the battlefield while fighting. By this removal you have overburdened me with a great defamation. It will be said that I left the battlefield while fighting was going on. My dear charioteer, I must accuse you—you are a coward and emasculator! Tell me, how can I go before my uncle Balarāma and my father, Kṛṣṇa, and what shall I say before Them? Everyone will talk about me and say that I fled from the fighting place, and if they inquire from me about this, what will be my reply? My sisters-in-law will play jokes upon me with sarcastic words: "My dear hero, how have you become such a coward? How have you become a eunuch? How have you become so low in the eyes of the fighters who opposed you?" I think, my dear charioteer, that you have committed a great offense by removing me from the battlefield."

Krsna Book 76:

The charioteer of Pradyumna replied, "My dear sir, I wish a long life for you. I think that I did nothing wrong, for it is the duty of the charioteer to help the fighter in the chariot when he is in a precarious condition. My dear sir, you are completely competent in the battlefield. But it is the duty of the charioteer and the warrior to protect each other in a precarious condition. I was completely aware of the regulative principles of fighting, and I did my duty. The enemy all of a sudden struck you with his club so severely that you lost consciousness. You were in a dangerous position, surrounded by your enemies. Therefore I was obliged to act as I did."

Krsna Book 77:

After talking with his charioteer, the son of Dāruka, Pradyumna could understand the real circumstances. Therefore he refreshed himself by washing his mouth and hands, and after arming himself properly with bows and arrows, he asked his charioteer to take him near the place where Śālva's commander in chief was standing. During the short absence of Pradyumna from the battlefield, Dyumān, Śālva's commander in chief, had been taking over the positions of the soldiers of the Yadu dynasty. Appearing on the battlefield, Pradyumna immediately stopped him and, smiling, shot eight arrows at him: with four arrows he killed Dyumān's four horses, and with one arrow his chariot driver, with another arrow he cut his bow in two, with another he cut his flag to pieces, and with the last he severed his head from his body.

Krsna Book 77:

Lord Kṛṣṇa began to think that while He was staying in Hastināpura with Balarāma after the killing of Śiśupāla, Śiśupāla's men must have attacked Dvārakā. On reaching Dvārakā, Lord Kṛṣṇa saw that the whole city was greatly endangered. He placed Balarāmajī in a strategic position for the protection of the city, and He Himself asked His charioteer, Dāruka, to prepare to start. He said, “Dāruka, please immediately take Me to where Śālva is staying. You may know that this Śālva is a very powerful, mysterious man. Don’t fear him in the least.” As soon as he got his orders from Lord Kṛṣṇa, Dāruka had Him seated on the chariot and drove very quickly toward Śālva.

Krsna Book 90:

Among Kṛṣṇa's greatly powerful sons, eighteen sons were mahā-rathas. The mahā-rathas could fight alone against many thousands of foot soldiers, charioteers, cavalry and elephants. The reputations of these eighteen sons are very widespread and are described in almost all the Vedic scriptures. The eighteen mahā-ratha sons are listed as Pradyumna, Aniruddha, Dīptimān, Bhānu, Sāmba, Madhu, Bṛhadbhānu, Citrabhānu, Vṛka, Aruṇa, Puṣkara, Vedabāhu, Śrutadeva, Sunandana, Citrabāhu, Virūpa, Kavi and Nyagrodha.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.6:

To awaken this spiritual consciousness is man's prime goal in life. We therefore find that Lord Kṛṣṇa, out of compassion for the conditioned souls, instructs Arjuna to fight and at the same time remember Him. This is called karma-yoga. Therefore devotees always remember Him in all their activities—in their endeavors for food and safety and even in the middle of the battlefield while fighting a war. Life being like a battlefield, in which one may die at any time, the devotees remember Him at every moment, and He willingly becomes the charioteer of their chariotlike bodies. The activities of their bodies, minds, and words are thus prompted by the Supreme Lord's will, and at the end, when they leave their gross and subtle bodies, they go directly to the spiritual sky.

Renunciation Through Wisdom 4.2:

Whenever I sit down to read the Gītā, the form of Lord Kṛṣṇa as Pārtha-sārathi (Arjuna's chariot driver) appears in my heart. And as soon as I see this form I immediately remember how the Lord is bhakta-vatsala (especially kind to His devotees). This thought makes me cry.

The Māyāvādīs are always eager to merge with the nondual Supreme Brahman and become God. But their small brains cannot understand how the Supreme Personality of Godhead can become the charioteer of His devotee and carry out his orders. In truth the Supreme Lord and the jīvas are eternally related, and because of this relationship many wonderful things are possible. But the Māyāvādīs cannot understand this truth, and many who have tried to make them understand have failed miserably.

Sri Isopanisad

Sri Isopanisad Introduction:

But Kṛṣṇa can be everywhere at one time. He can sit down in Goloka Vṛndāvana, and at the same time He is everywhere, all-pervading. He is original, the oldest, but whenever you look at a picture of Kṛṣṇa you'll find a young boy fifteen or twenty years old. You will never find an old man. You have seen pictures of Kṛṣṇa as a charioteer from the Bhagavad-gītā. At that time He was not less than one hundred years old. He had great-grandchildren, but He looked just like a boy. Kṛṣṇa, God, never becomes old. That is His supreme power. And if you want to search out Kṛṣṇa by studying the Vedic literature, then you will be baffled. It may be possible, but it is very difficult. But you can very easily learn about Him from His devotee. His devotee can deliver Him to you: "Here He is, take Him." That is the potency of Kṛṣṇa's devotees.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 1, Purport:

The entire cosmic creation is the Lord's expert arrangement for the delusion of the living beings who try to be false enjoyers. The living being's constitutional position is to be a servant of the Lord, but in the transcendental relationship the servant and the Lord are in one sense identical, for the Lord also serves the servant. The typical example is Śrī Kṛṣṇa's becoming the charioteer of His eternal servant Arjuna.

Bhagavad-gita As It Is Lectures

Lecture on BG 1.2-3 -- London, July 9, 1973:

Of course, Arjuna did not ask him. Arjuna was satisfied with Kṛṣṇa. That's all. Kṛṣṇa also divided Himself. Because it is family quarrel. So He said, "I cannot take part with anyone and even if I take part, side, of any of you, I shall not fight. Directly I shall not fight. I may be on your side or that side, but I'll not fight." Still, Arjuna was satisfied. So Kṛṣṇa, in order to satisfy Arjuna, that "I shall not fight, but I shall become your charioteer. I shall drive your chariot." So in this way the battle was arranged, and when Dhṛtarāṣṭra inquired, kim akurvata sañjaya (BG 1.1), "What did they do?" He said, "Sir, don't be disappointed. There was no compromise. Immediately your son, after seeing the military arrangement of the Pāṇḍavas, he was surprised, and immediately he went to Dronācārya." He is the commander-in-chief appointed first. "What to do?" Rājā vacanam abravīt (BG 1.2). Then he began to speak, to inform Dronācārya.

Lecture on BG 1.6-7 -- London, July 11, 1973:

So formerly, five thousand years ago, the same system, military—ordinary soldiers, then the captain, then the commander, the commander-in-chief—as there are gradations in the modern age, the same thing was there. But mahā-ratha, they had good qualification. Mahā-ratha means alone he could fight with many other charioteers. They are called ati-ratha, mahā-ratha. There are different grades of fighters.

Lecture on BG 1.15 -- London, July 15, 1973:

But His names are there according to His different activities. Just like His name is Devakī-nandana. Because He accepted Devakī as His mother, therefore He is called Devakī-nandana. Similarly, He is called Nanda-nandana, Yaśodā-nandana, Vrajendra-nandana—in relationship with Nanda Mahārāja, Yaśodā, His foster father and mother. Similarly, He is sometimes named Pārtha-sārathi because He acted as the chariot driver of Arjuna. Arjuna's name is Pārtha. His mother's name is Pṛthā, Kuntī's. From Pṛthā, his name is Pārtha. From his father's name, Pāṇḍu, his name is Pāṇḍava. So in this way big personalities or anyone, they should tally, the name should tally with the activities. This is nomenclature.

Lecture on BG 1.21-22 -- London, July 18, 1973:

That means Arjuna becoming controller. And Kṛṣṇa becoming controlled. Just the opposite. Therefore Arjuna knows his subordinate position and he is ordering to Kṛṣṇa. So indirectly he is begging to be excused: "My dear Kṛṣṇa, I cannot order You. Order must come from You. But because You promised to carry out my order, You wanted to become my chariot driver, therefore I am ordering. Therefore I am ordering. I am not in position of ordering to You and You promised to carry out my order, and I think You are fixed up in Your that promise. Therefore I am asking you, Acyuta. You don't fall from Your promise."

Lecture on BG 1.37-39 -- London, July 27, 1973:

"These rascals, they have become lost of their intelligence on account of greediness for acquiring the empire. But so far I am concerned," Arjuna said, kathaṁ na jñeyam asmābhiḥ (BG 1.38). Plural number: "By us." "Us" means including Kṛṣṇa. He is saying not "I" or "by me." He is including Kṛṣṇa: "You are in this side; so because You are on my side, You are my charioteer, if I do not consider all these things, what people will say? That 'Arjuna is such a great devotee of Kṛṣṇa. And Kṛṣṇa is there. He is committing such sinful activities.' " Therefore he says, kathaṁ na jñeyam asmābhiḥ. He is dragging Kṛṣṇa also. That is right, yes. A saintly person, a devotee, should consider all these things, before acting, "Whether I am doing it property or improperly?" This is Arjuna.

Lecture on BG 2.1 -- Ahmedabad, December 6, 1972:

So in the morning we shall discuss on the Bhagavad-gītā, and the... My students, they have requested to speak in English because they cannot understand Hindi. So I think gentlemen gathered here, they'll also understand English. So kindly allow me to speak English. Now, in the first chapter of the Bhagavad-gītā, the..., it is the set-up, Kṛṣṇa and Arjuna. According to the order of Kṛṣṇa, Arjuna, Kṛṣṇa placed the chariot in between the two soldiers, two phalanxes of soldiers. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Arjuna was respectful to Kṛṣṇa. Kṛṣṇa has accepted to be charioteer, inferior position than Kṛṣṇa.

Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:

Of course, there is cause." "What is that?" "As soon as I take this Bhagavad-gītā, I remember Kṛṣṇa. Kṛṣṇa is sitting as driver and Arjuna is hearing. I have heard the story. I know something of the instruction but cannot read. So as soon as I take this book, this picture comes before me and I simply think, 'Oh, how Kṛṣṇa is nice that He has become a charioteer of His devotee. He is so great. Still, He has accepted a menial service of His devotee.' This gives me so much pleasure that I cry." Caitanya Mahāprabhu embraced him, "Your Bhagavad-gītā reading is perfect. You have taken the essence." So this is the thing.

Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972:

So it was the duty of the kṣatriya to fight. Therefore Kṛṣṇa is condemning his behavior, that "This is not befitting a kṣatriya. By this action, you will be defamed." Akīrti-karam arjuna (BG 2.2). "You are such a nice fighter, soldier, and if you cease to fight, then the other party will defame you in so many ways. What you are thinking of? Especially you are My friend. I am standing here. Despite My becoming your chariot driver, if you decline to fight, certainly it will be a great havoc. Don't do this." Therefore He says, anārya-juṣṭam asvargyam. Asvargyam means "You cannot be promoted to the heavenly planet." It is said that a kṣatriya who dies in the fight is immediately promoted to the heavenly planet. But because he is dying for the good cause, therefore he is promoted. Asvargyam akīrti-karam. "It is defamation on your part."

Lecture on BG 2.7-11 -- New York, March 2, 1966:

I give it up. I don't want it. I don't want to fight with my friends or my relatives. Better let them enjoy. I shall forego my claim," from worldly point of view, this is a very, I mean, gentlemanly behavior, that one is foregoing his claim for the matter of his relatives or friends. But Kṛṣṇa is not encouraging that proposal. We have to mark it. Kṛṣṇa is not encouraging. Kṛṣṇa is rather... Kṛṣṇa is, rather, inducing Arjuna that "It is not a very good proposal. It is not befitting your position. You belong to the Āryan family. You belong to the kṣatriya, royal family. And you are denying to fight? No, no, this is not good. And I am your friend. I have taken the responsibility of your chariot driver, and, if you do not fight, what people will say?" So He is not encouraging. Just see.

Lecture on BG 2.12 -- Hyderabad, December 12, 1976:

So yuddhe cāpy apalāyanam. This is the qualification of kṣatriya. So here it is said, Kṛṣṇa... Kṛṣṇa is chariot driver of Arjuna. So He says, janādhipāḥ. There were many kings. Different parts of the world, they joined. Janādhipāḥ, the leaders, when there is fight the leaders must come forward. And as soon as the leaders are killed, then it is victory, not by killing the soldiers or common men by atomic bomb. No. That was not fighting. So Kṛṣṇa says, na tu eva aham. Kṛṣṇa is individual person. God is person also. Vetti. The one who does not know what is God, they think impersonally, but God is person.

Lecture on BG 2.33-35 -- London, September 3, 1973:

Sambhāvitasya, one who is very reputed, famous man, if he does something wrong, then it was better to die before such infamy is grown. This is advised. Arjuna is famous as a great fighter. Not only that, he is personal friend of Kṛṣṇa, so much so that Kṛṣṇa has agreed to become his chariot driver. Just try to understand what is his position. The Supreme Personality of Godhead, Kṛṣṇa, who is worshiped by Lord Brahmā, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **, He has agreed to drive the chariot of Arjuna on account of friendship.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

Now, when Lord Kṛṣṇa was present on the battlefield of Kurukṣetra, He was very old man. He was very old man, although you see His picture just like a young man of twenty years old. But you have seen. Some of you must have seen the picture of Kṛṣṇa of battlefield. Arjuna is sitting on the chariot, and Kṛṣṇa is the chariot driver. Arjuna and Kṛṣṇa was of the same age, but Arjuna looks older; Kṛṣṇa looks younger. And Kṛṣṇa at that time had great-grandchildren. His grandchildren and His grandchildren's children were present at that time, and the whole family extended to about ten millions.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

Guest: And in Mahābhārata we see Hanumān is also (on the flag of the chariot). And Kṛṣṇa Himself was the charioteer.

Prabhupāda: Yes. He's given so much respect. Just see how much honor was given to Hanumān. Why? Because he's a devotee. Like, a personality like Arjuna, he's keeping on his head the flag marked with Hanumān, that "Hanumān, you are great devotee and fighter. Please help me." This is...

All right. Any other questions? Dr. Murti, you have no question? That's all right.

Lecture on BG 4.7-9 -- New York, July 22, 1966:

For example, we are speaking on the Bhagavad-gītā. Just see the position of Kṛṣṇa. He has taken the position of servant, chariot driver of Arjuna. Arjuna is practically, in his constitutional position, he is the servant of Kṛṣṇa, but in behavior we see, sometimes the Lord becomes the servant of the servant (CC Madhya 13.80). So we should not carry the materialistic idea in the spiritual... Although anything that we materially experience is a perverted reflection only of the spiritual life...

So that constitutional position, which cannot be changed, which is called dharma, in order to pre..., when that is deteriorated by contamination of matter, at that time, the Lord Himself comes as incarnation or He sends some of His confidential servitors.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

Pārtha means the son of Pṛthā. Arjuna's mother's name was Kuntī, Pṛthā; therefore he is sometimes addressed by the Lord as Pārtha. Kṛṣṇa's another name is Pārtha-sārathi. Pārtha-sārathi because He accepted the post of chariot driver of Pārtha, therefore His name is Pārtha-sārathi. There is a very big temple in Madras of Pārtha-sārathi.

So somebody will fight that "God has no name." Yes, God has name, but the names are so many that you cannot understand which one is the chief name. Therefore the Vedantist, those who are expert in Vedic knowledge—and the word is also there—they have selected the chief name of God as Kṛṣṇa. Kṛṣṇa means "all-attractive." God has actually no name, but His name is designated according to His activities and action. Just like Pārtha-sārathi. Pārtha-sārathi, the name is given to Kṛṣṇa because He acted as the chariot driver of Pārtha.

Srimad-Bhagavatam Lectures

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

Therefore I have taken the book, simply seeing. That's all. What can I do?" "But I see you are sometimes crying. You must be reading. Otherwise, how you are feeling and you are crying?" "Yes, I am feeling. That's a fact." "How, what is that?" "Now, as soon as I take this book, Bhagavad-gītā, the picture of Kṛṣṇa and Arjuna comes before me. I see that both Kṛṣṇa and Arjuna are sitting on the chariot, and Kṛṣṇa is instructing Bhagavad-gītā. So I am appreciating how Lord is kind, that He has accepted the charioteer, to become a charioteer of His devotee. He's so kind. So when I feel this, that 'Kṛṣṇa is so kind that He become the servant of His servant,' that feeling gives me some ecstasy, and I cry." Caitanya Mahāprabhu immediately embraced him. "Your Bhagavad-gītā reading is perfect."

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

There is no difference. Therefore advaitam acyutam anādim ananta-rūpam ādyam (Bs. 5.33). But still, Kṛṣṇa is the ādyam, original. Ādyam purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is ādyam, purāṇa-puruṣam, the oldest personality, still, nava-yauvanaṁ ca, always young. You have never seen Kṛṣṇa's photograph as old man. No. When He was charioteer of Arjuna, He was great-grandfather at that time. His grandson had sons. He's old man. But you see, just a young man of twenty years old. That is Kṛṣṇa.

Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976:

Therefore Arjuna reminded Kṛṣṇa, "Acyuta, my dear friend, You are Acyuta, never fallible. You promised that You shall drive my chariot. So now because You are my driver, I'm asking You to follow my orders. Don't be sorry. Acyuta." This is the purpose. Therefore senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). In this way we find Kṛṣṇa never failed in His promise. He remained always... When He was pierced with the arrows... Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?

So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning.

Lecture on SB 1.7.41-42 -- Vrndavana, October 2, 1976:

Devotee: "After reaching his own camp, Arjuna, along with his dear friend and charioteer (Śrī Kṛṣṇa), entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.

"Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa."

Prabhupāda: You read the purport also.

Pradyumna: Both verses?

Prabhupāda: Yes.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

Then mṛdhe, mṛdhe (SB 1.8.24). Mṛdha means battlefield. Mṛdhe mṛdhe. Aneka-mahā-ratha astrataḥ. There were great, great fighters, mahā-ratha. These are just like in modern days they are given title, lieutenant, commander, commander-in-chief, like that. Formerly these titles were for the military man: eka-ratha, mahā-ratha, koṭi-ratha. Ratha means chariot. So if one could fight with one charioteer, he is eka-ratha. And if he could fight with one thousand charioteer, then he is called mahā-ratha. So all the commanders there in the battlefield of Kurukṣetra were mahā-rathas. Mahā-ratha. They are described in the Bhagavad-gītā.

Lecture on SB 1.8.33 -- Mayapura, October 13, 1974:

Kṛṣṇa... This is to be understood, that everyone thinking that He is born in the Yadu family, He is born of Vasudeva, or He is the son of Mother Yaśodā and Nanda Mahārāja. This is Kṛṣṇa's pastime. When the impersonalist says, or there are many philosophers, that "God has no name," actually that is a fact. God has no name. But He has name according to His activities. Just like when He acts as the chariot driver of Arjuna, His name is Pārtha-sārathi. When He plays as the child of Mother Yaśodā, He is called Yaśodā-nandana. When people say that He is born of Nanda Mahārāja, He is called Nanda-nandana.

Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973:

So "You have accepted my charioteer post..." So charioteer post means He has to carry the order of the king who is on the chariot. Chariot driver is a driver, and the master is the man who is sitting on the chariot. That is the position. So Arjuna knew that "Kṛṣṇa is the Supreme Personality of Godhead. Out of friendship, He has become my charioteer, order-carrier." So when he requested Him, rathaṁ sthāpaya me acyuta... "Just place my chariot between the two soldiers," senayor ubhayor madhye, so he was little hesitating that "I am ordering Kṛṣṇa." Therefore he reminded: "Acyuta." Acyuta means who never falls back. Therefore, he reminded that "Kṛṣṇa, although You are my master, but because You have voluntarily accepted to become my charioteer, therefore I am asking You. It is not disrespect. So you have to carry it as a charioteer." Kṛṣṇa also said, "Yes, I am willing. Yes." This is the position.

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

So Kṛṣṇa, when He joined Arjuna, He said that He would not fight: "I can help you simply by becoming your charioteer, but I cannot fight." Because the purpose was that Arjuna was to gain the fight. But if Kṛṣṇa would fight, people would say that Kṛṣṇa won the fight, not Arjuna; that He avoided fighting. It was sure. Kṛṣṇa fights or not fights, because He was on the side of Arjuna, it was sure that He would gain the battle.

Lecture on SB 1.15.31 -- Los Angeles, December 9, 1973:

This is a prayer by Yāmunācārya. He's aspiring, bhavantam evānucaran nirantaraḥ: "I shall always live in Kṛṣṇa consciousness." Bhavantam. He's addressing the Supreme Lord, Kṛṣṇa, bhavantam. Bhavantam evānucaran nirantaraḥ. Nirantara means without any stop, continually. "When I shall live in Kṛṣṇa consciousness without any stop?" Bhavantam evānucaran nirantaraḥ. Praśānta-niḥśeṣa-mano-rathāntaraḥ. Manas means mind here on the chariot, and the mind is the driver and the senses are the horses. So we are being driven here and there by the... This chariot is this body. The mind is the coat-man or the chariot driver, and the senses are the horses. So, in this way, we are being forced to wander in so many planets, in so many species of life. This is our material condition. Bhrāmayan yantrārūḍhāni māyayā. Bhrāmayan yantrārūḍhāni māyayā.

Lecture on SB 1.15.47-48 -- Los Angeles, December 25, 1973:

So anyone can do that. Kṛṣṇa consciousness is so nice. If in our ordinary life we deal with Kṛṣṇa as Arjuna did and the Pāṇḍavas did, so where is the difficulty for us? There is no difficulty. Simply we have to practice it. And that practice is bhaktyā. This is only possible through devotional service. Kṛṣṇa was so near to the Pāṇḍavas on account of their devotion. Nārada Muni eulogized the Pāṇḍavas that "Jñānīs and yogis, they cannot reach even, but by your devotion, He is living with you as friend. Not only as friend, but sometimes as your order-carrier." Pāṇḍavas sometimes, during their negotiation with Duryodhana, sometimes asked Kṛṣṇa, "Kṛṣṇa, You take this letter and deliver to Duryodhana." Agreed, "Yes, I will go." So ordinary peon. Then ordinary chariot driver, Pārtha-sārathi.

Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974:

This is completely military proposal. But why we are interested to hear about Bhagavad-gītā? Because kṛṣṇa-kathāśrayam, because there is kṛṣṇa-kathā, there is instruction of Kṛṣṇa. Therefore we are interested. Otherwise, what is the use of hearing, "Somebody is fighting with somebody, and he's asking his chariot driver, 'Place my chariot in this position. Let me see who, whom I shall have to fight'?" So what is the use of? There is no use. People are interested in reading, but they are reading all so-called literature, poetry. But we are not interested in such, such kind of literature, because there is no kṛṣṇa-kathā. We are interested in Śrīmad-Bhāgavatam and Bhagavad-gītā. Why? Because it is kṛṣṇa-kathā. The same propensity. Everyone wants to read something. So we also want to read something. But we read Bhagavad-gītā, Bhāgavatam, Caitanya-caritāmṛta, because there is kṛṣṇa-kathā. We are not interested with any other rubbish literature, however nicely it is prepared.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

Pradyumna: Translation: "Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions." (SB 1.16.11)

Prabhupāda: So each king had different colored horses and differently marked flag on the top of the chariot. Just like Arjuna's chariot was drawn by white horses. Śveta. Śveta means white. And his grandson, his horses are of blackish. Not... Śyāma is not black. Blackish. Swarthy. No, blackish. Turaṅga, jeweled. They have four horses in chariot, and there is a charioteer and flag marked with lion. This lion is not to be considered an ordinary lion. This lion is Mṛgendra or Narahari, Nṛsiṁha-deva. Arjuna's chariot was with flag marked with Vajrāṅga, Hanumānjī, Hanumānjī. Kṛṣṇa's chariot flag is marked with Garuḍa. So these are the distinctive marks. One will understand immediately, "This is such and such king's chariot." That mark is there.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

Pradyumna: Translation: "Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa, or Viṣṇu, who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, night watchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord." (SB 1.16.16)

Prabhupāda: So this is the exchange of love between the Lord and the devotee. It is not Kṛṣṇa, the Supreme Personality of Godhead... He's master, the Supreme, but we may not calculate the master and the Supreme by our material experience. Just like in our material experience we see the master is always master and the servant is always servant. But in the spiritual world, sometimes the master is the servant also. This is called Absolute, Absolute world.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

So here, about the Pāṇḍavas it is described that Kṛṣṇa accepted sārathyam. Kṛṣṇa's another name is Pārtha-sārathi. Pārtha. Arjuna's name is Pārtha. Pārtha means "the son of Pṛthā." Kuntī's another name is Pṛthā. Kuntī's father's name was Pṛthu, so Kuntī's name was Pṛthā. Therefore Arjuna's name was Pārtha. And because Kṛṣṇa served as the chariot driver of Kṛṣṇa, His another name is Pārtha-sārathi. So it is a fact that God has no name. Sometimes some philosopher says that "God has no name." That is fact.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

So Kṛṣṇa did all these things. He acted as a chariot driver. He acted as the president of the assembly. Not that He is eternally chariot driver. Eternally servant is the human being or the living entities. Eternally master, that is. In Vaikuṇṭha, in the spiritual world, there is equality with God and the living entities. They enjoy on equal level. But everyone knows that "Here is the Supreme." That is spiritual world. When Kṛṣṇa drives the chariot, Arjuna does not forget, that "He is my chariot driver." He knows that "Kṛṣṇa is the Supreme. But He is so kind, He has accepted the post of my chariot driver." This is spiritual sense. And sometimes, by the influence of yoga-māyā, Kṛṣṇa also forgets that He is the Supreme Personality of Godhead, and the devotee also forgets that he is eternal servant of Kṛṣṇa. That is the action of yoga-māyā.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

Then, "Yes, I am crying." "How you are crying if you cannot read?" "No, because when I take this Bhagavad-gītā book, I see one picture, that Kṛṣṇa is so kind that He has taken the chariot driver, sārathi, of Arjuna. He is His devotee. So Śrī Kṛṣṇa is so kind that He can accept the position of a servant because Arjuna was ordering, 'Keep my chariot here,' and Kṛṣṇa was serving him. So Kṛṣṇa is so kind. So when I see this picture within my mind, I am crying." So Caitanya Mahāprabhu immediately embraced him, that "You are reading Bhagavad-gītā. Without any education, you are reading Bhagavad-gītā." He embraced him.

Lecture on SB 3.25.37 -- Bombay, December 6, 1974:

I am connected with both the families. So I cannot take part in this war." But they insisted that "At least You take some part as You like." Then He said that "I divide Myself into two. So one side, all My soldiers, eighteen akṣauhiṇī soldiers, and one side, I am alone. Now you select. Which one you want?" So Duryodhana's thought that "What shall I do with Kṛṣṇa? He's one man. Let me take His soldiers." So he took all the soldiers. And Arjuna said, "No, Kṛṣṇa, I want You." Then Kṛṣṇa said, "No, I'll not fight." "No, You simply remain in my side." "All right, I shall become your chariot driver, that's all."

Lecture on SB 3.26.45 -- Bombay, January 20, 1975:

Just like Bhīṣma. Bhīṣma was fighting with Kṛṣṇa. He had no business fighting with Kṛṣṇa because He is charioteer. But sometimes the horses, the charioteer, are also killed by the opposing party. So when Arjuna was in a very dangerous position... Because Bhīṣma promised to Duryodhana. Duryodhana was criticizing his grandfather, that "You are not fighting wholeheartedly. Because your affection is there on the other side, your other grandsons, pañca-pāṇḍava, therefore you are not fighting with your full strength." So this is a great insult for the kṣatriya. So he promised to kill the five Pāṇḍavas next day. That was a challenge to Kṛṣṇa.

Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:

Do you want Me?" Still, Arjuna said, "Yes, I want You. You don't fight." And Duryodhana saw Kṛṣṇa divided, one side Himself and another side His eighteen aksauhini military force. So Duryodhana thought that "Better let me take the forces. If Kṛṣṇa does not fight, what shall I do with Him? Better take His forces." So Duryodhana accepted the military force, and Arjuna accepted Kṛṣṇa, with the promise that "I shall not fight. So I shall become your charioteer." So Arjuna, Kṛṣṇa, and Pitāmaha, the Grandfather Bhīṣmadeva, this is the scene.

Lecture on SB 6.1.12 -- Honolulu, May 13, 1976:

So Kṛṣṇa, when found Arjuna, that he was in the battlefield and Kṛṣṇa Himself is guiding him and becoming the chariot driver, and He saw that "Arjuna is declining to fight?" He became surprised. So He chastised him, kutas te kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam. Aryan, ārya, ārya. "So this is not for a gentleman, business. You are behaving like non-Aryans." Non-Aryan. So this is the difference between culture and nonculture, that... There is a Bengali proverb that one girl was to dance on the stage.

Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:

Soul is there, and God is there. When you take rebirth, God is also there. He is trying to guide you. You are desiring the... Just like "I want to enjoy like this," and God is giving you facility: "All right, you enjoy like this." Just like driver. You are asking driver, "Please take me to this place," so driver is taking you to that place. Similarly it is said in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: (BG 18.61) "My dear Arjuna, the God is situated in everyone's heart, core of the heart," bhrāmayan sarva-bhūtāni (BG 18.61), "and He is causing the traveling of the living entity," yantrārūḍhāni māyayā, "on a machine which is given by this material nature." So this body is just like a machine, motorcar, and Kṛṣṇa is the driver, charioteer.

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

His name is acyuta, means never fall down. Just like Arjuna asked Kṛṣṇa, rathaṁ sthāpaya me 'cyuta. He's ordering Kṛṣṇa to drive the chariot. He knew that "Kṛṣṇa is the Supreme Personality of Godhead. It is my duty to serve Him, but He has agreed to become my chariot driver, so now I have to order Him. He has agreed to become my chariot driver." Therefore he is reminding, "Kṛṣṇa, do not take it otherwise because I am ordering You. You are not to be ordered, but You order everyone. Now I am ordering You, but You are acyuta, You are never fallible. You never withdraw Your word." So Kṛṣṇa also carried his order. He's so nice friend of Arjuna that He promised, "I shall become your chariot driver." And the master is ordering. Therefore He used this word, acyuta.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 7, 1973:

Then this wheel I have taken. Please stop." So immediately he gave up his weapons. But when Bhīṣma was piercing the body of Kṛṣṇa with arrows, he was coming..., he did not spare even Kṛṣṇa, his charioteer. He pierced the body of Arjuna as well as Kṛṣṇa. And there was bleeding. So Bhīṣma, at the last stage of his life, in sarasvajya (?), he was thinking of Kṛṣṇa, how He was coming forward before Bhīṣma in bleeding condition. This is ghastly rasa. This is ghastly rasa. We want to see Kṛṣṇa dancing, or we want to offer Kṛṣṇa flower—this is also one rasa. But Bhīṣma was also seeing Kṛṣṇa in another rasa.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967:

"Well, you are illiterate, but I see that with feeling you are crying." "Yes, Sir, I am crying." "Why?" "Now, soon as I take this book, the picture of Kṛṣṇa and Arjuna comes before me. I see that Kṛṣṇa is driving the chariot and Arjuna is hearing, and I simply appreciate, 'Oh, Kṛṣṇa is so kind that He has become his chariot driver of His devotee.' Therefore I am crying. Oh, He's so kind." Caitanya Mahāprabhu said, "You are reading Bhagavad-gītā." At once He embraced him. This is reading Bhagavad-gītā. Kṛṣṇa—minus Bhagavad-gītā commentation, all rascaldom. Be careful of these, all these fools and rascals. That is not Bhagavad-gītā. Maybe Dr. Radhakrishnan, Swami Nikhilananda... All rascals because they have made minus Kṛṣṇa. They want to interpret. Similarly, they interpret Vedānta and all this minus God, minus God. So Kṛṣṇa, Caitanya Mahāprabhu warns you that "Don't go to such rascals." There is no mistake. Try to understand Bhagavad-gītā or Vedānta-sūtra or any scripture as it is. Don't try to change it.

Thank you very much.

Lecture on CC Madhya-lila 20.385-394 -- New York, January 1, 1967:

So I think it was more than hundred years when He was fighting as charioteer of Kṛṣṇa. Just imagine, a hundred-years-old man, how many children and grandchildren, great-grandchildren, might have. In those days, the boys were married... Still in India boys are married in early age. The boys and girls were married just after sixteen years, especially in the kṣatriya families. They are very developed because they can eat very nicely, they live very nicely. So their body development is very nice. They can beget children even at fifteen years old—in those days, especially. So Kṛṣṇa had, at that time, great-grandchildren when He was fighting in the Kurukṣetra. He was... He came just to help His friend Arjuna. He did not take part in the fighting; He was charioteer. Now you have seen the Kṛṣṇa's picture. He looks like a twenty-years boy. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa puruṣaṁ nava-yauvanam (Bs. 5.33). Nava-yauvanam—just a fresh youth. Youthful luster. He's very nice, beautiful. So He is seen like that, kiśora. Kiśora. Just sixteen-years-old boy.

Lecture on CC Madhya-lila 22.31-33 -- New York, January 16, 1967:

So relative name and absolute name. Kṛṣṇa, if you always keep Kṛṣṇa in your presence, then where is the possibility of ignorance and delusion? No, there is no possibility. And this is the shortcut way of keeping Kṛṣṇa always with you on your tongue—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma... And if you are rigidly in this chanting process, you must understand that Kṛṣṇa is with you and there is no danger, there is no illusion, there is no māyā. Kṛṣṇa can be present by His fame. Just like we read something, we discuss something about Kṛṣṇa's activities—"Oh, He was present in the Battle of Kurukṣetra. He became the charioteer and He delivered the lectures on Bhagavad..." These discussions, that is also presence of Kṛṣṇa.

Festival Lectures

Gundica Marjanam Cleansing of the Gundica Temple, Lecture (the day before Ratha-yatra) -- San Francisco, July 4, 1970:

So Kṛṣṇa sent sometimes Uddhava to pacify them, that "I am coming very soon after finishing My business." So when they got this opportunity that "Kṛṣṇa has come to Kurukṣetra with His brother, sister, father. So let us go and see..." So they went to Kurukṣetra to see Kṛṣṇa. Whenever they got some opportunity, they wanted to see. Just like these cowherds boys, when there was Battle of Kurukṣetra near Delhi... Vṛndāvana is not far away from Delhi. It is about ninety miles. So they went to see Kṛṣṇa in the charioteer fighting dress. They were astonished. They thought that "Kṛṣṇa is our friend, cowherd boy. How is that, He is in the chariot fighting?" So they became astonished. So this is the pastimes of Vṛndāvana.

Arrival Addresses and Talks

Srila Prabhupada Welcomed by Governor at Hotel De Ville -- Geneva, May 30, 1974:

So our this principle of teaching is based on Bhagavad-gītā. (aside:) Give him the book. Perhaps you have heard the name of Bhagavad-gītā, and some of you might have read it, Bhagavad-gītā. Bhagavad-gītā was spoken in the Battlefield of Kurukṣetra to groups of cousin-brothers. They were fighting to occupy the kingdom, and in that place Lord Kṛṣṇa, who is the Supreme Personality of Godhead, happened to be present as the chariot driver of one group, Arjuna. So Arjuna was trying to avoid the fighting because the other side, there were relatives, brothers. At that time he was lamenting his bodily relationship: "The other side is my brother, my grandfather, my nephews, my son-in-laws." So that was the platform of speaking Bhagavad-gītā. So first of all, Kṛṣṇa explained that "We are not this body."

Arrival Lecture -- Calcutta, March 20, 1975:

Kṛṣṇa accepted Vasudeva as His father, or Nanda Mahārāja; therefore He is called Nanda-nandana, Vāsudeva, or Devakī-nandana. Kṛṣṇa acted as the charioteer of Arjuna; He is called Partha-sarathi. So Kṛṣṇa's name means attached with the activities along with His devotees. This is Kṛṣṇa's name. So if the Muhammadans' aim the Supreme Lord, Allah akbar, "God the great..." Just like we say Parabrahma. Brahman means the biggest, bṛhatvāt bṛhannatvāt. On account of being very big, including everything, that God's another name is Parabrahma. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Arjuna addressed Kṛṣṇa as Parabrahma. So Allah akbar means Parabrahma.

General Lectures

Lecture -- Los Angeles, November 13, 1968:

"You become the hero, I shall become your charioteer." That's all. Don't you see how Arjuna has become more than Kṛṣṇa? Kṛṣṇa says, "Arjuna, you are hesitating to fight, but you know that all these person who have assembled in this battlefield, they are not going back. They are already killed. That is My plan. You simply take the credit that you have killed them. That's all." (laughter) That He wants. Just like a father wants a son to see him more than himself. If a father is an M.A., he wants to see his son M.A., Ph.D., or something more. He's satisfied. He'll not tolerate anybody to become more than him, but he'll tolerate if his son becomes more than him. I'm giving you a crude example. Similarly, Kṛṣṇa, or the Lord, wants to see His devotee more than Himself. That is His pleasure. He takes pleasure in that. So to become a devotee is not ordinary thing. You see. He has got the chance to become more than God. Why equal with God, one with God? No. More than God. Yes. That is our philosophy. Yes.

Lecture Excerpt -- Los Angeles, February 9, 1969:

So śaraṇāgati, surrender to Kṛṣṇa, is our only business. This Kṛṣṇa consciousness movement is trying to teach people to, not to declare independence, which is not possible, nor to try to make this world happy without Kṛṣṇa. That is not possible. That is our propaganda. Whatever you do, you take shelter of Kṛṣṇa, or God. "Kṛṣṇa" is the most explicit term for God. God may have many names. Kṛṣṇa is the perfect name. God has no name; some philosophers say like that. No name means that His name is understood by His different action. Just like Kṛṣṇa is sometimes called Yaśodā-nandana. Because He has accepted Mother Yaśodā, to become her son, therefore Kṛṣṇa's name is Yaśodā-nandana. Kṛṣṇa's name is Pārtha-sārathi. Why? Because Kṛṣṇa has accepted to become a chariot driver of Arjuna. Pārtha means Arjuna, and sārathi means chariot driver. So Kṛṣṇa's name became Pārtha-sārathi.

Pandal Lecture -- Bombay, March 31, 1971:

So I am trying to read Bhagavad-gītā, but I cannot actually read it." But Caitanya Mahāprabhu said, "But I sometimes see that you are in full ecstasy and sometimes you are crying." He said, "Yes, sir. I feel some ecstasy." "What is that?" He said that "As soon as I take this Bhagavad-gītā in my hand I feel that Kṛṣṇa is the chariot driver of Arjuna. So I feel that how Kṛṣṇa is kind that He has accepted a menial service of His devotee. He is driving the chariot and Arjuna is ordering Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta: (BG 1.21) 'My dear Kṛṣṇa, Acyuta, please put up my chariot between the two soldiers.' And He is carrying out the order. So when I see that Kṛṣṇa is so kind that He can become an order carrier of His devotee, that is giving me feeling, and I am therefore crying." Caitanya Mahāprabhu immediately embraced him and said, "My dear brāhmaṇa, you are actually reading Bhagavad-gītā." That is the fact.

Lecture -- Los Angeles, May 18, 1972:

So Yaśodā-nandana means son of Yaśodā. Devakī-nandana, son of Devakī. Vasudeva-nandana, Nanda-nandana, Pārtha-sārathi. Pārtha-sārathi means He acted as the charioteer of Arjuna, Pārtha, the son of Pṛthā. Arjuna's mother's name was Pṛthā. So Arjuna's another name—Pārtha. And because He acted as the charioteer of Pārtha, His name is Pārtha-sārathi. So actually, Kṛṣṇa, or God, has many dealings with His many devotees, and that particular dealing may be called His name. Therefore... He has innumerable devotees, therefore He has innumerable names. You cannot fix up one name.

Address to Rotary Club -- Chandigarh, October 17, 1976:

Kṛṣṇa was engaged as the chariot driver of the chariot of Arjuna. And while the chariot was brought in the battlefield between the two groups of soldiers... Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21). Arjuna requested, "My dear Kṛṣṇa..." Kṛṣṇa was his friend and Kṛṣṇa was familywise related both with the Kurus and Pāṇḍavas. Kṛṣṇa's father and the Pāṇḍavas' mother, they were real brother and sister. In this way there were family relationship, and Kṛṣṇa therefore denied to take part in the actual fighting. The whole world was divided. Some of them joined this party; some of them joined that party. Just like it actually happens when there is big war. Even nowadays, all the nations, they make a group. Some of them forming were forming one group; another some of them, they formed another group. Exactly the same thing was done. Now Kṛṣṇa was the charioteer, but when the chariot was brought in front of the two soldiers' party, Arjuna became little bit disturbed that "I have to fight.

General Lecture -- (location & date unknown):

Therefore in the Bhagavad-gītā it is said, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: (BG 9.11) "Because I am playing just like ordinary human being, those who are foolish persons, mūḍha, less intelligent, they accept Me as ordinary man." Paraṁ bhāvam ajānantaḥ: "They do not know the greatness behind Me. They do not know." Paraṁ bhāvam ajānantaḥ. Mama bhūta-maheśvaram: "That I am the Supreme Lord." Because they do not know, therefore, simply by superficial observation, that "He is playing just like ordinary man," that "He is the chariot driver of Arjuna..." Now, somebody may say, "How Kṛṣṇa can be the Supreme Personality of Godhead? He was ordinary chariot driver of Arjuna.

Philosophy Discussions

Philosophy Discussion on Karl Marx:

Prabhupāda: Just like in our society we are doing everything for Kṛṣṇa because we know Kṛṣṇa is the enjoyer. Sarva-loka-maheś... He is the proprietor. So this Communistic idea is vague, but it can be perfected when they come to the conclusion, according to the Bhagavad-gītā, that Kṛṣṇa is the supreme proprietor; He is the supreme enjoyer; He is the supreme friend of everyone. Then the people will be happy: "Oh, we have got a friend like Kṛṣṇa." Just like Arjuna was certain that "Kṛṣṇa is my charioteer. Oh, I am victorious." And it is confirmed, yatra yogeśvaraḥ kṛṣṇaḥ: (BG 18.78) "Where Yogeśvara, Kṛṣṇa, is there," yatra pārtho dhanur-dharaḥ, tatra śrīr vijayo, "there victory and everything is there." So this is an idea. This idea can be welcomed provided they are prepared to replace the so-called state by God.

1971 Conversations and Morning Walks

Room Conversation -- January 17, 1971, Allahabad:

Prabhupāda: But that is in the śāstra it is said, "There are so many names of God. Out of all of them, Kṛṣṇa is the principal." God's name is given... Just like Kṛṣṇa appeared as the son of Vasudeva; therefore He is called Vāsudeva. Kṛṣṇa played in Vṛndāvana as the son of Nanda Mahārāja and Yaśodā; therefore He is called Yaśodā-nandana. Kṛṣṇa acted as the driver, chariot driver Arjuna. Therefore He is known as Pārtha-sārathī. So His name... All these names are according to His different activities. So He has got unlimited activities, and therefore He has got unlimited names. So out of all these names, Kṛṣṇa is the supreme or the prime because Kṛṣṇa means all-attractive. Kṛṣṇa means all-attractive. So God, if God is not all-attractive, He cannot be God. So one God is attractive for me, another God is attractive for... He is not supreme God.

1974 Conversations and Morning Walks

Morning Walk Excerpts -- May 2, 1974, Bombay:

Prabhupāda: They may see one. That is not very difficult to understand. Just like Arjuna saw the virāṭa-rupa of Kṛṣṇa, and others saw Kṛṣṇa as chariot driver. Those who are Kṛṣṇa conscious people, their seeing of Kṛṣṇa and ordinary man's seeing of Kṛṣṇa, there is much difference. They think that "What is this? A boy, a village boy, they are worshiping." One so-called sādhu in Haridvar he has remarked like that, that "Bhaktivedanta Swami is worshiping a rural boy."

Room Conversation with Catholic Cardinal and Secretary to the Pope -- May 24, 1974, Rome:

Prabhupāda: It is not possible for the Brahman realized impersonalist or the Paramātmā realized yogī to understand Kṛṣṇa, the Supreme Personality of Godhead as the son of Mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa: "muhyanti yat sūrayaḥ," "māṁ tu veda na kaścana." "No one knows Me as I am," the Lord says. And if one does know Him, then "sa mahātmā sudurlabhaḥ." "Such a great soul is very rare." Therefore unless one practices devotional service to the Lord, he cannot know Kṛṣṇa as He is (tattvataḥ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is.

1975 Conversations and Morning Walks

Morning Walk -- May 16, 1975, Perth:

Prabhupāda: He was chariot driver at the risk of being killed. The other party may kill the chariot driver to stop the progress of the enemy. They kill. They kill the horses, they kill the charioteer, then the person. So Kṛṣṇa took the risk of being killed. Bhīṣma attacked Him. He pierced His body with arrows.

1976 Conversations and Morning Walks

Room Conversation -- May 7, 1976, Honolulu:

Prabhupāda: So in this way... You are all intelligent, you can plan. The aim is how to distribute books. That is first consideration. (break) In Bhāgavata it is very figuratively described that we have got this body and the different parts. Just like Arjuna is sitting on the chariot. There is chariot driver, there are horses, reins. There is field, and the arrow, and the bow. They have been figuratively. So this can be used for killing the enemies of our Kṛṣṇa Consciousness and then give up all this paraphernalia, chariot, we... Just like after fighting, only victory, then you kill them. And similarly this body is there, the mind is there, the senses are there. So utilize it for conquering over this material existence. And then give up this body and go back to home.

Evening Darsana -- August 12, 1976, Tehran:

'Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas, Nārada Pañcarātra, etc., is simply an unnecessary disturbance in society.' It is not possible for the Brahman realized impersonalist or the Paramātmā realized yogi to understand Kṛṣṇa, the Supreme Personality of Godhead as the son of Mother Yaśodā or the charioteer of Arjuna. Even the great demigods are sometimes confused about Kṛṣṇa: muhyanti yat sūrayaḥ, māṁ tu veda na kaścana. 'No one knows Me as I am,' the Lord says. And if one does know Him, then sa mahātmā sudurlabhaḥ, 'Such a great soul is very rare.' Therefore unless one practices devotional service to the Lord, he cannot know Kṛṣṇa as He is (tattvataḥ), even though one is a great scholar or philosopher. Only the pure devotees can know something of the inconceivable transcendental qualities in Kṛṣṇa, in the cause of all causes, in His omnipotence and opulence, and in His wealth, fame, strength, beauty, knowledge and renunciation, because Kṛṣṇa is benevolently inclined to His devotees. He is the last word in Brahman realization, and the devotees alone can realize Him as He is.

Room Conversation with Life Member, Mr. Malhotra -- December 22, 1976, Poona:

Prabhupāda: Politics. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta. Senayor ubhayor madhye. (BG 1.21) "Between the two soldiers, keep my chariot, my dear Acyuta." He is addressing Acyuta. Acyuta, Kṛṣṇa, agreed to become his chariot driver. Therefore he is purposefully using this word acyuta. "Because I know You are the Supreme Lord, and I am ordering You, but because You promised that You will carry my order, Acyuta, You never fail in Your word." So God's another name is Acyuta. God never falls down. This Māyāvādī theory that "I am God, now I am fallen down," That is wrong theory. How God can fall down? If God falls down He is not God. Dog falls down, not the God.

1977 Conversations and Morning Walks

Morning Darsana and Room Conversation Ramkrishna Bajaj and friends -- January 9, 1977, Bombay:

Prabhupāda: That is the fact, we know. We know that is a fact, that... My point is that the modern age, they are very much proud of advanced technology. So where is that knowledge? And why people do not tax their brains to get this knowledge? This is very important subject matter. But where is that knowledge? And why they do not try to do it? We get information from the Supreme Personality of Godhead that this jīva, the driver... Not driver. The passenger. We are passenger, and driver is God, and machine made by material energy, māyā... Yantrārūḍhāni māyayā. The similarity is there. Just like motorcar is manufactured by somebody and the passenger is there and the driver is there, similarly, this is a machine made by māyā. I am the passenger, and God is driver. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmāyan (BG 18.61). Bhrāmāyan, the driver, the passenger of the owner, he is asking, "Mr. Driver, you go this way." So He's driving. Just like the same—Arjuna is asking Kṛṣṇa, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta: (BG 1.21) "Just between these two parties of soldiers, please keep my chariot." The same thing. The chariot driver, He is the Supersoul.

Room Conversation With Son (Vrindavan De) -- July 5, 1977, Vrndavana:

Prabhupāda: Yes. Patitānāṁ pāvanebhyaḥ. Pāpī tāpī jata chilo, hari-nāme uddhārilo, tāra sākṣī jagāi-mādhāi, brajendra-nandana jei, śaci-suta hoilo sei. Kṛṣṇa is coming. He has come as Caitanya Mahāprabhu to deliver these pāpīs and tāpīs. Whole process is scientific. It is not (laughs) the Ramakrishna, Vivekananda. It is not that. What do they know? Or Gandhi. They are also trying for the betterment, but they do not accept the standard process. Everyone is trying. That is struggle for existence. So who is fittest? The fittest is the devotee. He'll survive. Tyaktvā dehaṁ punar janma (BG 4.9). I have now explained how Kṛṣṇa became subordinate to devotee. (turns on dictaphone, plays back from tape:) "Yamarāja, controller of all living entities, is afraid of the order of Kṛṣṇa. Still, Kṛṣṇa is afraid of mother's stick. This contradictory thing cannot be understood by one who is not devotee. Devotee can understand how much powerful is unalloyed devotional service to Kṛṣṇa, so much so He can be controlled by such devotee. Bhṛtya-vaśyata. That means under the control of the servant, but He is under the control of pure love by the servant. In the Bhagavad-gītā also, we see, Kṛṣṇa became the chariot driver of Arjuna. Arjuna is ordering Him, senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Here Kṛṣṇa has agreed... (break) '...my chariot...' (break) '...to execute my order. Place my chariot between the two party soldiers.' Kṛṣṇa immediately executed his order.

1967 Correspondence

Letter to Jadurani -- San Francisco 29 December, 1967:

Bhismadeva wanted to see Krishna angry, he knew that Krishna was very kind upon him, but to make a front he displayed a chivalrous mood, pretending to kill Arjuna, although he knew it very well that no power in the world could kill Arjuna while he was shielded by Krishna Himself as his charioteer. Yet he tried to agitate the mind of Krishna, but Arjuna he almost killed. Actually, Krishna thought it that Bhismadeva was to see Him in His angry mood and supposed to be broken in His promise, to fulfill the desire of Bhismadeva.

Letter to Jadurani -- San Francisco 29 December, 1967:

Next day, Bhisma knew it was Krishna who arranged all this, and so he told Duryodhana, today it will be either Arjuna or I, but one of us will die. And so he fought very hard to kill Arjuna, but with Krishna as Protector, no one in world could kill Arjuna. Krishna's body was pierced, here and there, all over as you like. As military man, Bhisma had no right to shoot the chariot driver, but he knew Krishna's body is not material, and will not be harmed, so he took pleasure in piercing the body of the Lord. Bhismadeva became so pierced with arrows that he laid down and with the arrows all standing on end, all over stuck through his body. Yes, Lord Brahma and Lord Siva came and were there in the sky with many demigods, and throwing flowers. You can consult Srimad-Bhagavatam second part.

1968 Correspondence

Letter to Rayarama -- Allston, Mass 14 May, 1968:

P.S. Hayagriva has my article—Krishna the Charioteer. When you are ready for publication of B.G. I shall send you the same.

1970 Correspondence

Letter to Mr. DDD -- Surat 19 December, 1970:

I have read your version of the Bhagavad-gita, first chapter and it is very interesting to read how the armies were present on the battlefield of Kuruksetra and how Lord Krishna became the charioteer of His friend and devotee, Arjuna. Also I have read your excerpt from Teachings of Lord Caitanya and it was very relishable to read. So take instruction from Bhagavad-gita in this way. Your handwriting is so nice, so by printing such booklets and learning Bhagavad-gita you can then instruct others and Krishna will bless you.

1972 Correspondence

Letter to Jadurani -- Calcutta 18 February, 1972:

(15) Krishna had a chariot driver.

Thank you for helping me in this way. I hope this will meet you in good health.

1973 Correspondence

Letter to Madhukara -- Bombay 4 January, 1973:

Rather our devotion is the important factor, so what does it matter what I am doing so long my work and energy are completely devoted to Krsna? Just like Krsna, He is the Supreme Personality of Godhead, He has no work, neither He has anything to do, still He comes here to teach us this lesson. He accepts not only His occupational duty as cowherd boy, royal prince, but also He accepts married life, He enters politics, He is philosopher, He is even chariot driver during a great battle, He does not give example of Himself avoiding His occupational duty. So if Krsna Himself is exhibiting by His own conduct what is the perfection of existence, then we should heed such example if we are intelligent.