Prabhupāda: So "Arjuna, who is guided by the infallible Lord as friend and driver." Kṛṣṇa's name is Acyuta. Cyuta means fallen, and acyuta means never fallen. The Māyāvādī philosophers, they foolishly say that when God becomes entangled by māyā, He becomes a living entity—jīva-bhūta. Jīva means when He forgets that He is God, then He becomes a jīva, living entity. This is Māyāvādī philosophy. But how God can degrade to become a man or an animal? He is Acyuta; He never falls. Otherwise how He is God? If God also falls . . . Just like we fall down . . . Aśvatthāmā, he is son of a brāhmaṇa, but he is fallen to become a butcher because he's a living being, he's different from God. In another place we find Kṛṣṇa says to Arjuna that both Arjuna and Kṛṣṇa was present when the Bhagavad-gītā instruction was given to sun god millions of years ago. Kṛṣṇa said that "You have forgotten. I did not." So this is Acyuta. He never falls down from any standard. He is always perfect, complete.
So one who is not complete, he's jīva. Aṇu and vibhu. Vibhu, there are many examples. Just like fire, blazing fire, you have got experience. And there are sparks. The sparks fall down sometimes and becomes extinguished, without any illumination, without any burning power. When . . . so long the spark is within the fire, it has got the same quality—illumination and burning quality. But as soon as falls down: extinguished, no more illumination, no more burning power. So our position is like that. Although we are part and parcel of God, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), because we have cyuta, fallen down from our spiritual atmosphere . . . Just like spiritual atmosphere, Kṛṣṇa's friends, cowherds boys, they're playing with Kṛṣṇa. That is also playing. And here in this material world the boys, they also play, football play. But these two plays are different. One is spiritual and another is material. The same example: the spark, when it is with the fire, it is illuminating and burning, but when the sparks fall down, they may fall down on the ground. There are three chances. One chance is the spark falls down on dry grass—then there is fire. As soon as the spark falls down on the dry grass there is fire for some time. And when the sparks falls down on the ground, it is extinguished. And when the fire, spark, falls down on the water, then it is not only extinguished, it becomes no more inflammable. Very difficult to inflame it.
Similarly, when we fall down from the fire, spiritual world, we associate with three qualities. Puruṣaḥ prakṛti 'stho bhuṅkte prakṛti-jān guṇān (BG 13.22). This is the statement of Bhagavad-gītā. Prakṛti-jān guṇān. In the prakṛti, in this material world, there are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So there is chance . . . When you fall down, you can fall down anywhere. This example, the same example: the spark falls down from the original fire, so it can fall down on the dry grass, it can fall down on the water, it can fall down on ground. There are three chances. Similarly, when the living entity, originally part and parcel of God, the same quality, not the same quantity . . . Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire, degraded.
So when Kṛṣṇa comes, big fire comes, He is not degraded. He's acyuta. He is . . . Don't think that because Kṛṣṇa has come in this material world, so He is also affected by the material qualities. No. In Bhāgavata it is said, etad īśanam īśasya (SB 1.11.38). This is controlling power. Although He comes in this material world, He's not affected by the material qualities. He's not fallible; He's acyuta. Therefore Kṛṣṇa is described as acyuta. When Arjuna was asking Kṛṣṇa to move his chariot, so he addressed Him as Acyuta. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Why Acyuta? Because Kṛṣṇa is the Supreme Lord and Arjuna is living being, entity. Arjuna is servant and Kṛṣṇa is the master. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108). So how the servant can order the master? It is not the etiquette, neither it is possible. 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'll 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. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11), because they're rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa's līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa's dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different.
Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (BS 5.37). This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealing. The verse in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1): from Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this material . . . So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings . . . Idam . . . Viṣṇu and the vraja-vadhū, it is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result.