Insult (CC and Other books)

Expressions researched:
"insult" |"insulted" |"insulter" |"insulting" |"insultingly" |"insults"

CC Adi-lila

CC Adi 2.22, Purport:

(4) From Śrīmad-Bhāgavatam (11.5.33–34 and 7.9.38):

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ

tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam

bhṛtyārti-haṁ praṇata-pāla-bhavābdhi-potaṁ

vande mahā-puruṣa te caraṇāravindam

"We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Śiva and Lord Brahmā. He is the boat of the demigods for crossing the ocean of birth and death."

CC Adi 7.50, Purport:

Lord Caitanya Mahāprabhu, did not tolerate the misbehavior of Jagāi and Mādhāi. When they harmed Lord Nityānanda Prabhu, He immediately became angry and wanted to kill them, and it was only by the mercy of Lord Nityānanda Prabhu that they were saved. One should be very meek and humble in his personal transactions, and if insulted a Vaiṣṇava should be tolerant and not angry. But if there is blasphemy against one's guru or another Vaiṣṇava, one should be as angry as fire. This was exhibited by Lord Caitanya Mahāprabhu. One should not tolerate blasphemy against a Vaiṣṇava but should immediately take one of three actions.

CC Adi 7.99, Purport:

A person who cannot see is called blind, one who cannot walk is called lame, one who has no hands is called helpless, one who cannot speak is called dumb, and one who cannot hear is called deaf. The Māyāvādīs' proposition that God has no legs, no eyes, no ears and no hands is an indirect way of insulting Him by defining Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they present themselves as great Vedāntists, they are factually māyayāpahṛta-jñāna; in other words, they seem to be very learned scholars, but the essence of their knowledge has been taken away.

CC Adi 10.85, Purport:

Taking this paper, the scholar approached Jīva Gosvāmī for a similar certificate of defeat, but Jīva Gosvāmī did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jīva Gosvāmī to stop such a dishonest scholar from advertising that he had defeated Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, but due to their illiteracy the sahajiyā class refer to this incident to accuse Śrīla Jīva Gosvāmī of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one's own honor is insulted but not when Lord Viṣṇu or the ācāryas are blasphemed. In such cases one should not be humble and meek but must act.

CC Adi 10.85, Purport:

Nevertheless, when the Lord was informed that Nityānanda Prabhu was injured by Jagāi and Mādhāi, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiṣṇavas, one should be neither humble nor meek: one must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaiṣṇavas.

CC Adi 16.96, Translation:

"I shall offer prayers and meditation to the goddess of learning," the champion concluded, "and ask her why she has insulted me so greatly through this boy."

CC Adi 17.49, Purport:

It appears that although Gopāla Cāpāla was sinful, talkative and insulting, he nevertheless had the qualification of simplicity. Thus he believed Caitanya Mahāprabhu to be the incarnation of the Supreme Personality of Godhead who had come to deliver all fallen souls, and he appealed for his own deliverance, seeking the mercy of the Lord.

CC Madhya-lila

CC Madhya 2.63, Purport:

The simultaneous joining of different ecstasies—fear and happiness, regret and happiness—is called meeting (sandhi). The word śābalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called śābalya.

CC Madhya 2.63, Purport:

Similarly, the lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (cāpalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed. Similarly, when one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called roṣa. When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarṣa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy. The bearing of a grudge, aversion and chastisement are all visible symptoms.

CC Madhya 3.85, Purport:

By calling Nityānanda Prabhu a bhraṣṭa avadhūta (a rejected paramahaṁsa), Advaita Ācārya Prabhu in a sense accepted Nityānanda Prabhu as a paramahaṁsa. In other words, Nityānanda Prabhu had nothing to do with the rules governing smārta-brāhmaṇas. Thus under pretense of condemning Him, Advaita Ācārya was actually praising Him. In the avadhūta stage, the paramahaṁsa stage, which is the supermost stage, one may appear to be viṣayī, on the platform of sense gratification, but in actuality he has nothing to do with sense gratification. At that stage, a person sometimes accepts the symbols and dress of a sannyāsī and sometimes does not. Sometimes he dresses like a householder. We should know, however, that these are all joking words between Advaita Ācārya and Nityānanda Prabhu. They are not to be taken as insults.

CC Madhya 5 Summary:

Afterwards, King Puruṣottama-deva of Orissa was insulted by the King of Kaṭaka, who refused to give him his daughter in marriage and called him a sweeper of Lord Jagannātha. With the help of Lord Jagannātha, King Puruṣottama-deva fought the King of Kaṭaka and defeated him.

CC Madhya 16.189, Purport:

By chanting the holy names Kṛṣṇa and Hari, one is certainly liberated from the reactions to such sinful activities as killing cows or insulting brāhmaṇas and Vaiṣṇavas. It is most sinful to kill cows and insult brāhmaṇas and Vaiṣṇavas. The karma incurred by such activity is very great, but one can immediately nullify all this karma by surrendering to Lord Kṛṣṇa and chanting His holy name. After being released from one's sinful reactions (karma), one becomes eager to serve the Lord.

CC Antya-lila

CC Antya 3.147, Translation:

Because of blaspheming the cult of Vaiṣṇavism and insulting the devotees for a long time, he now received the results of his offensive activities.

CC Antya 3.164, Translation:

Wherever an advanced devotee is insulted, for one man's fault the entire town or place is afflicted.

CC Antya 3.202, Translation:

"You have insulted Haridāsa Ṭhākura. Thus there will be a dangerous position for you. You should not expect anything auspicious."

CC Antya 3.207, Translation and Purport:

"All of you may now go to your homes. May Lord Kṛṣṇa bestow His blessings upon you all. Do not be sorry because of my being insulted."

From this statement by Haridāsa Ṭhākura, it is understood that a pure Vaiṣṇava never takes anyone's insults seriously.

CC Antya 3.207, Purport:

A Vaiṣṇava is always tolerant and submissive like trees and grass. He tolerates insults offered by others, for he is simply interested in chanting the holy name of the Lord without being disturbed.

CC Antya 3.213, Purport:

Kṛṣṇa, however, cannot tolerate any insults or blasphemy against a Vaiṣṇava. For example, Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁhadeva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy.

CC Antya 7.92, Translation:

Ashamed, insulted and unhappy, Vallabha Bhaṭṭa went to Gadādhara Paṇḍita.

CC Antya 7.123, Translation:

I am falsely proud, advertising myself as a learned scholar. Therefore Śrī Caitanya Mahāprabhu insults me just to favor me by cutting down this false pride.

CC Antya 7.124, Translation:

"He is actually acting for my benefit, although I interpret His actions as insults. This is exactly like the incident in which Lord Kṛṣṇa cut down Indra, the great, puffed-up fool, to correct him."

CC Antya 7.127, Translation:

My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride.

CC Antya 7.128, Translation:

I am an ignorant fool, for I interpret as an insult what is meant for my benefit. In this way I am just like King Indra, who out of ignorance tried to surpass Kṛṣṇa, the Supreme Lord.

CC Antya 16.129, Translation:

This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

The first mandate that he issued to Prabhu Nityānanda and Haridāsa was this: "Go, friends, go through the streets of the town, meet every man at his door and ask him to sing the name of Hari with a holy life, and you then come and report to me every evening the result of your preaching." Thus ordered, the two preachers went on and met Jagāi and Mādhāi, two most abominable characters. They insulted the preachers on hearing Mahāprabhu's mandate, but were soon converted by the influence of bhakti (devotion) inculcated by their Lord. The people of Nadia were now surprised.

Nectar of Devotion

Nectar of Devotion 9:

It shows that a Vaiṣṇava may be very tolerant and meek, foregoing everything for his personal honor, but when it is a question of the honor of Kṛṣṇa or His devotee, he will not tolerate any insult.

There are three ways of dealing with such insults. If someone is heard blaspheming by words, one should be so expert that he can defeat the opposing party by argument. If he is unable to defeat the opposing party, then the next step is that he should not just stand there meekly, but should give up his life. The third process is followed if he is unable to execute the above-mentioned two processes, and this is that one must leave the place and go away. If a devotee does not follow any of the above-mentioned three processes, he falls down from his position of devotion.

Nectar of Devotion 18:

Even very recently, about two hundred years ago or less, one big landlord known as Lāl Bābu, a Calcutta landholder, became a Vaiṣṇava and lived in Vṛndāvana. He was also begging from door to door, even at the homes of his political enemies. Begging involves being ready to be insulted by persons to whose home one has come. That is natural. But one has to tolerate such insults for the sake of Kṛṣṇa. The devotee of Kṛṣṇa can accept any position in the service of Kṛṣṇa.

Nectar of Devotion 21:

There is another promise by Kṛṣṇa in Bhagavad-gītā to the effect that His devotee will never be vanquished. So a sincere devotee who is always engaged in the transcendental loving service of the Lord should know for certain that Kṛṣṇa will never break His promise. He will always protect His devotees in every circumstance. Kṛṣṇa showed how He fulfills His promise by delivering the pārijāta flower to Satyabhāmā, by saving Draupadī from being insulted and by freeing Arjuna from the attacks of all enemies.

Nectar of Devotion 21:

Lord Kṛṣṇa's forgiving quality is described in the Śiśupāla-vadha in connection with His forbidding the killing of Śiśupāla. King Śiśupāla was the monarch of the Cedi kingdom, and although he happened to be a cousin of Kṛṣṇa's, he was always envious of Him. Whenever they would meet, Śiśupāla would try to insult Kṛṣṇa and call Him ill names as much as possible. In the arena of the Rājasūya sacrifice of Mahārāja Yudhiṣṭhira, when Śiśupāla began to call Lord Kṛṣṇa ill names, Kṛṣṇa did not care and remained silent. Some of the people at the arena were prepared to kill Śiśupāla, but Kṛṣṇa restricted them. He was so forgiving.

Nectar of Devotion 21:

Once Indra, the King of heaven, assumed the form of a crow and attacked Sītā (Jānakī), Lord Rāmacandra's wife, by striking her on the breast. This was certainly an insult to the universal mother, Sītā, and Lord Rāmacandra was immediately prepared to kill the crow. But because later on the crow bowed down before the Lord, the Lord excused his offense.

Nectar of Devotion 21:

Śrī Yāmunācārya further says in his prayer that the forgiving power of Lord Kṛṣṇa is even greater than that of Lord Rāmacandra, because Śiśupāla was always in the habit of insulting Kṛṣṇa—not only in one lifetime, but continually throughout three lives. Still, Kṛṣṇa was so kind that He gave Śiśupāla the salvation of merging into His existence.

Nectar of Devotion 24:

Sometimes learned scholars describe "predominating" to mean a person intolerant of being neglected. This peculiarity in Kṛṣṇa was visible when Kaṁsa was insulting Mahārāja Nanda. Vasudeva was asking Kṛṣṇa's assistance in killing Kaṁsa, and Kṛṣṇa was glancing over Kaṁsa with longing eyes, just like a prostitute, and was just preparing to jump at the King.

Nectar of Devotion 28:

An example of shedding tears because of anger was exhibited by Bhīma when he saw that Śiśupāla was insulting Kṛṣṇa in the Rājasūya arena of sacrifice. Bhīma wanted to kill Śiśupāla immediately, but because Kṛṣṇa did not order him to do so, he became morose with anger. It is described that there were hot tears covering his eyes, as a thin cloud sometimes covers the evening moon.

Nectar of Devotion 30:

When Kṛṣṇa was fighting with the Kāliya snake by dancing on his heads, Kāliya bit Kṛṣṇa on the leg. At that time Garuḍa became infuriated and began to murmur, "Kṛṣṇa is so powerful that simply by His thundering voice the wives of Kāliya have had miscarriages. Because my Lord has been insulted by this snake, I wish to devour him immediately, but I cannot do so in the presence of my Lord, because He may become angry with me." This is an instance of eagerness to act in ecstatic love as a result of dishonor to Kṛṣṇa.

Nectar of Devotion 30:

O infallible one, You had better know the reason for our coming here. In plain words, we are here simply because we have been captivated by the sweet sound of Your flute. We are all beautiful girls, and You are so foolish that You are rejecting our association. We do not know anyone, other than Yourself, who would miss this opportunity to associate with young girls in the dead of night!" This is another instance of indirect insults used against Kṛṣṇa in ecstatic love.

Nectar of Devotion 33:

One friend addressed Kṛṣṇa in this manner: "My dear Madhusūdana, You know my strength, yet You are encouraging Bhadrasena, and not me, to challenge mighty Baladeva. By this action You are simply insulting me, because my arms are as strong as the bolts of the gate!"

Nectar of Devotion 33:

When Kṛṣṇa was insulted by Śiśupāla in the assembly of the Rājasūya yajña convened by Mahārāja Yudhiṣṭhira, there was a great turmoil among the Pāṇḍavas and Kurus, involving grandfather Bhīṣma. At that time Nakula said with great anger, "Kṛṣṇa is the Supreme Personality of Godhead, and the nails of His toes are beautified by the light emanating from the jeweled helmets of the authorities of the Vedas. If He is derided by anyone, I declare herewith as a Pāṇḍava that I will kick his helmet with my left foot and I will strike him with my arrows, which are as good as yama-daṇḍa, the scepter of Yamarāja!" This is an instance of ecstatic love for Kṛṣṇa in anger.

In such a transcendental angry mood sometimes sarcastic remarks, unfavorable glances and insulting words are exhibited.

Nectar of Devotion 45:

Sometimes there are indirect sarcastic remarks which also create atihasita circumstances. An example of one such remark is a statement which was made by one of the cowherd girls to Kuṭilā, the daughter of Jaṭilā and sister of Abhimanyu, the so-called husband of Rādhārāṇī. Indirectly Kuṭilā was insulted by the following statement: "My dear Kuṭilā, daughter of Jaṭilā, your breasts are as long as string beans—simply dry and long. Your nose is so gorgeous that it defies the beauty of the noses of frogs. And your eyes are more beautiful than the eyes of dogs. Your lips defy the flaming cinders of fire, and your abdomen is as beautiful as a big drum. Therefore, my dear beautiful Kuṭilā, you are the most beautiful of all the cowherd girls of Vṛndāvana, and because of your extraordinary beauty, I think you must be beyond the attraction of the sweet blowing of Kṛṣṇa's flute!"

Nectar of Devotion 49:

Śiśupāla was habituated to calling Kṛṣṇa ill names, and by his insults he irritated the sons of Pāṇḍu more than he irritated Kṛṣṇa. The Pāṇḍavas therefore equipped themselves with all kinds of weapons to kill Śiśupāla. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole and fraternity as the part.

Krsna, The Supreme Personality of Godhead

Krsna Book 30:

In the beginning they were a little envious that Kṛṣṇa had taken Rādhārāṇī alone, leaving aside all the other gopīs, but as soon as they knew that Kṛṣṇa had also left Rādhārāṇī and that She was alone lamenting for Him, they became more sympathetic to Her. The gopīs found Rādhārāṇī and heard everything from Her—about how She had misbehaved with Kṛṣṇa and how She was proud and was insulted for Her pride. After hearing all this, they became actually very sympathetic. Then all the gopīs, including Rādhārāṇī, proceeded further into the forest, until they could no longer see the moonlight.

Krsna Book 43:

The caretaker, being thus insulted by Kṛṣṇa, became very angry, and in order to challenge Kṛṣṇa, as was previously planned, he provoked the elephant to attack. The elephant then moved before Kṛṣṇa like inevitable death. It rushed toward Him and tried to catch Him with its trunk, but Kṛṣṇa very dexterously moved behind the elephant. Being able to see only to the end of its trunk, the elephant could not see Kṛṣṇa hiding behind its legs, but it tried to capture Him with its trunk. Kṛṣṇa again very quickly escaped capture, and He again ran behind the elephant and caught its tail.

Krsna Book 50:

The princely friends of Jarāsandha instructed him that ordinarily it would not have been possible for him to be defeated by the strength of the Yadu kings; the defeat he had experienced was simply due to his ill luck. The princely order encouraged King Jarāsandha. His fighting, they said, was certainly heroic; therefore, he should not take his defeat very seriously, since it was due only to his past misdeeds. After all, there was no fault in his fighting. In this way, Jarāsandha, the King of Magadha Province, having lost all his strength and having been insulted by his arrest and subsequent release, could do nothing but return to his kingdom. Thus Lord Kṛṣṇa conquered the soldiers of Jarāsandha. Although Kṛṣṇa's army was tiny in comparison to Jarāsandha's, not a pinch of His strength was lost, whereas all of Jarāsandha's men were killed.

Krsna Book 50:

Jarāsandha, the King of Magadha, besieged the city of Mathurā not only once but seventeen times in the same way, equipped with the same number of military phalanxes. Each and every time, he was defeated and all his soldiers were killed by Kṛṣṇa, and each time he had to return home disappointed. Each time, the princely order of the Yadu dynasty arrested Jarāsandha in the same way and again released him in an insulting manner, and each time Jarāsandha shamelessly returned home.

Krsna Book 55:

Māyāvatī had the knowledge of the mystic power of mahā-māyā, and she delivered to Pradyumna this specific energetic power in order to defeat the mystic powers of the Śambara demon. Thus being empowered by his wife, Pradyumna immediately went before Śambara and challenged him to fight. Pradyumna addressed him in very strong language, so that his temper would be agitated and he would be moved to fight. At Pradyumna's words, the demon Śambara, being insulted, felt just as a snake feels after being struck by someone's foot. A serpent cannot tolerate being kicked by another animal or by a man, and it immediately bites its opponent.

Krsna Book 58:

When the Khāṇḍava forest was being devoured by the fire-god, Agni, there was a demon of the name Maya who was saved by Arjuna from the devastating fire. For this reason, that former demon became a great friend of Arjuna, and in order to please Arjuna he constructed a nice assembly house within the city constructed by Viśvakarmā. This assembly house had some corners so puzzling that when Duryodhana came to visit this house he was misdirected, accepting water as land and land as water. Duryodhana was thus insulted by the opulence of the Pāṇḍavas, and he became their determined enemy.

Krsna Book 61:

Rukmī, the elder brother of Kṛṣṇa's first wife, Rukmiṇī, was greatly harassed and insulted in his fight with Kṛṣṇa, but on the request of Rukmiṇī his life was spared. Since then Rukmī held a great grudge against Kṛṣṇa and was always inimical toward Him. Nevertheless, his daughter married Kṛṣṇa's son, and his granddaughter married Kṛṣṇa's grandson Aniruddha.

Krsna Book 61:

When there was a fight among the princes, Pradyumna came out victorious, and therefore Rukmī was obliged to offer his beautiful daughter to Pradyumna. Although enmity always blazed in Rukmī’s heart because of his having been insulted by Kṛṣṇa's kidnapping of his sister, Rukmiṇī, Rukmī could not resist consenting to the marriage ceremony just to please Rukmiṇī when his daughter selected Pradyumna as her husband. And so Pradyumna became the son-in-law as well as the nephew of Rukmī.

Krsna Book 66:

The messenger carried the words of Lord Kṛṣṇa to his master, Pauṇḍraka, who patiently heard all these insults. Without waiting any longer, Lord Śrī Kṛṣṇa immediately started out on His chariot to punish the rascal Pauṇḍraka, the King of Karūṣa. Because at that time he was living with his friend the King of Kāśī, Kṛṣṇa surrounded the whole city of Kāśī.

Krsna Book 67:

Lord Balarāma's name suggests not only that He is very powerful but that He takes pleasure in exhibiting extraordinary strength. So He took a stone and threw it at Dvivida. The gorilla, however, artfully avoided being struck by the stone. In order to insult Balarāma, the gorilla took away the earthen pot in which the vāruṇī was kept. Dvivida, being thus intoxicated with his limited strength, began to tear off all the valuable clothes worn by Balarāma and the accompanying young girls. He was so puffed up that he thought Balarāma could not do anything to chastise him, and he continued to offend Balarāmajī and His companions.

Krsna Book 68:

Because Sāmba took Lakṣmaṇā away from the assembly by force, all the members of the Kuru dynasty, such as Dhṛtarāṣṭra, Bhīṣma, Vidura and Arjuna, thought it an insult to their family tradition that the boy, Sāmba, could possibly have kidnapped their daughter. All of them knew that Lakṣmaṇā was not at all inclined to select him as her husband and that she was not given the chance to select her own husband; instead she was forcibly taken away by this boy. Therefore, they decided that he must be punished.

Krsna Book 68:

Actually the members of the Kuru dynasty were very much puffed up due to their opulence, kingdom, aristocracy, family tradition, great warriors, family members and vast, expansive empire. They did not even observe common formalities of civilized society, and in the presence of Lord Balarāma they uttered insulting words about the Yadu dynasty. Having spoken in this unmannerly way, they returned to their city of Hastināpura.

Krsna Book 68:

Although Lord Balarāma patiently heard their insulting words and simply observed their uncivil behavior, from His appearance it was clear that He was burning with anger and was thinking of retaliating with great vengeance. His bodily features became so much agitated that it was difficult for anyone to look at Him. He laughed very loudly and said, "It is true that if a man becomes too much puffed up because of his family, opulence, beauty and material advancement, he no longer wants a peaceful life but becomes belligerent toward all others. It is useless to give such a person good instruction for gentle behavior and a peaceful life; on the contrary, one should search out the ways and means to punish him."

Krsna Book 68:

“Just see how impudent are the members of the Kuru dynasty! I wanted to make a peaceful settlement despite the anger of all the other members of the Yadu dynasty, including Lord Kṛṣṇa Himself. They were preparing to attack the whole kingdom of the Kuru dynasty, but I pacified them and took the trouble to come here to settle the affair without any fighting. Yet these rascals behave like this! It is clear that they do not want a peaceful settlement, for they are factually warmongers. With great pride they have repeatedly insulted Me by calling the Yadu dynasty ill names.

Krsna Book 68:

When the Yadu dynasty decided to release Sāmba from the confinement of the Kurus, Lord Balarāma came personally to settle the matter, and, as a powerful kṣatriya, He ordered them to free Sāmba immediately. The Kauravas were superficially insulted by this order, so they challenged Lord Balarāma's power. They simply wanted to see Him exhibit His inconceivable strength. Thus with great pleasure they handed over their daughter to Sāmba, and the whole matter was settled.

Krsna Book 74:

Śiśupāla went crazy because of Kṛṣṇa's being elected the supreme, first-worshiped person in that meeting, and he spoke so irresponsibly that it appeared he had lost all his good fortune. Being overcast with misfortune, Śiśupāla continued to insult Kṛṣṇa, and Lord Kṛṣṇa patiently heard him without protest.

Krsna Book 75:

Duryodhana was illusioned by this craftsmanship, and when crossing water, thinking it to be land, he fell in. When Duryodhana, out of his foolishness, had thus fallen, the queens enjoyed the incident by laughing. King Yudhiṣṭhira could understand the feelings of Duryodhana, and he tried to restrain the queens, but Lord Kṛṣṇa indicated that King Yudhiṣṭhira should not restrain them from enjoying the incident. Kṛṣṇa desired that Duryodhana be fooled in that way and that all of them enjoy his foolish behavior. When everyone laughed, Duryodhana felt very insulted, and his bodily hairs stood up in anger. Being thus insulted, he immediately left the palace, bowing his head.

Krsna Book 89:

When Bhṛgu Muni refused to embrace his brother, saying that Lord Śiva was impure, the latter became very angry with him. It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgu Muni's first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu's insult his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgu Muni. At that time Lord Śiva's wife, Pārvatī, was present. Her personality, like Lord Śiva's, is a mixture of the three qualities, and therefore she is called Triguṇamayī. In this case, she saved the situation by evoking Lord Śiva's quality of goodness. She fell down at the feet of her husband, and with her sweet words she talked him out of killing Bhṛgu Muni.

Krsna Book 89:

Arjuna then understood that the brāhmaṇa had lost all faith in the kṣatriya kings. Therefore, to encourage him, Arjuna spoke as if criticizing even his friend Lord Kṛṣṇa. While Lord Kṛṣṇa and others were listening, he specifically attacked Kṛṣṇa by saying, "My dear brāhmaṇa, I am neither Saṅkarṣaṇa nor Kṛṣṇa nor one of Kṛṣṇa's sons like Pradyumna or Aniruddha. My name is Arjuna, and I carry the bow known as Gāṇḍīva. You cannot insult me, for I have satisfied even Lord Śiva by my prowess when we were both hunting in the forest. I had a fight with Lord Śiva, who appeared before me as a hunter, and when I satisfied him by my prowess he gave me the weapon known as Pāśupata. Do not doubt my chivalry. I shall bring back your sons even if I have to fight with death personified." When the brāhmaṇa was assured by Arjuna in such exalted words, he was somehow or other convinced, and thus he returned home.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.8:

Spiritualists from the West often conclude that such atheistic people are possessed by Satan. In bygone ages many such satanic persons—Rāvaṇa, Hiraṇyakaśipu, Jarāsandha, Kaṁsa—challenged the Supreme Lord's authority. In modern times they have steadily multiplied. These demons have dismissed even Lord Caitanya Mahāprabhu, insulting Him with derogatory name—calling as "son of aunt Śacī."

Message of Godhead

Message of Godhead 1:

Just like Marshal Arjuna, the prime minister for Nawab Hussain Shah of Bengal—namely Sākara Mallika, who was later known as Sanātana Gosvāmī, one of the chief disciples of Lord Caitanya—represented himself as a materialistic fool before Lord Caitanya, when he met the Lord at Benares. He presented his case before Lord Caitanya as follows: "Ordinary persons, those who have no knowledge of transcendence, address me as a great leader, a great scholar, a mahātmā, a paramahaṁsa, and so on. But I am doubtful whether I am really so; they may be insulting me indirectly by calling me something that I am not. I know that I have no knowledge about myself as I am, but still, some of the materialistic fools address me as learned. This is undoubtedly a joke and an insult."