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Mouth (CC)

Expressions researched:
"mouth" |"mouthed" |"mouthful" |"mouthfuls" |"mouthpiece" |"mouths" |"mouthwash"

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 3.54, Translation:

The two syllables "kṛṣ-ṇa" are always in His mouth; or, He constantly describes Kṛṣṇa with great pleasure.

CC Adi 3.55, Translation:

These are two meanings of the word "kṛṣṇa-varṇa." Indeed, nothing else but Kṛṣṇa issues from His mouth.

CC Adi 4.155, Translation:

(The gopīs said:) "O friends, those eyes that see the beautiful faces of the sons of Mahārāja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vṛndāvana. For those who have eyes, we think there is no greater object of vision."

CC Adi 4.255, Translation:

“Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association.

CC Adi 5.121, Translation:

With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in that way, He does not find an end to the qualities of the Lord.

CC Adi 5.234, Translation:

The glories of Lord Nityānanda's transcendental attributes are unfathomable. Even Lord Śeṣa, with His thousands of mouths, cannot find their limit.

CC Adi 6.57, Translation:

He too prays for attachment and devotion to the lotus feet of Lord Kṛṣṇa, as the words from his own mouth give evidence.

CC Adi 6.78, Purport:

He who is Śeṣa, Saṅkarṣaṇa, with His thousands of mouths, serves Śrī Kṛṣṇa by assuming ten forms.

CC Adi 7.72, Purport:

Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja comments in this connection, "One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master." This acceptance of the words of the spiritual master is called śrauta-vākya, which indicates that the disciple must carry out the spiritual master's instructions without deviation. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that a disciple must accept the words of his spiritual master as his life and soul. Śrī Caitanya Mahāprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Kṛṣṇa, He always chanted the Hare Kṛṣṇa mahā-mantra according to this direction ("kṛṣṇa-mantra" japa sadā,—ei mantra-sāra).

CC Adi 8.53, Translation:

In that temple of Govindajī, thousands of servitors always render service to the Lord in devotion. Even with thousands of mouths, one could not describe this service.

CC Adi 10.41, Translation:

Vāsudeva Datta, the nineteenth branch of the Śrī Caitanya tree, was a great personality and a most confidential devotee of the Lord. One could not describe his qualities even with thousands of mouths.

CC Adi 10.110, Purport:

Śubhānanda, who formerly lived in Vṛndāvana as Mālatī, was one of the kīrtana performers who danced in front of the Ratha-yātrā car during the Jagannātha festival. It is said that he ate the foam that came out of the mouth of the Lord while He danced before the Ratha-yātrā car. Īśāna was the personal servant of Śrīmatī Śacīdevī, who showered her great mercy upon him. He was also very dear to Lord Caitanya Mahāprabhu.

CC Adi 10.162, Translation:

Each and every branch of Śrī Caitanya Mahāprabhu's devotees has unlimited spiritual power and glory. Even if one had thousands of mouths, it would be impossible to describe the limits of their activities.

CC Adi 10.163, Translation:

I have briefly described the devotees of Lord Caitanya Mahāprabhu in different places. Even Lord Śeṣa, who has thousands of mouths, could not list them all.

CC Adi 11.60, Translation:

I have briefly described only some of the followers and devotees of Lord Nityānanda Prabhu. Even the thousand-mouthed Śeṣa Nāga cannot describe all of these unlimited devotees.

CC Adi 13.45, Translation:

If Śeṣa Nāga Ananta personally were to make the pastimes of Lord Caitanya into sūtras, even with His thousands of mouths there is no possibility that He could find their limit.

CC Adi 14.15, Purport:

The five large parts are the nose, arms, chin, eyes and knees. The five fine parts are the skin, fingertips, teeth, hair on the body and hair on the head. The seven reddish parts are the eyes, soles, palms, palate, nails and upper and lower lips. The six raised parts are the chest, shoulders, nails, nose, waist and mouth. The three small parts are the neck, thighs and male organ. The three broad parts are the waist, forehead and chest. The three grave parts are the navel, voice and existence. Altogether these are the thirty-two symptoms of a great personality. This is a quotation from the Sāmudrika.

CC Adi 15.17, Translation:

After His father and mother sprinkled water on His mouth with great haste, the Lord revived and said something wonderful they had never heard before.

CC Adi 16.39, Translation:

"But if you explain the meaning of one verse, we can all hear it from your own mouth and thus be very happy."

CC Adi 16.88, Translation:

He wanted to say something, but no reply would come from his mouth. He then began to consider this puzzle within his mind.

CC Adi 16.90, Translation:

"The wonderful explanation the boy has given could not have been possible for a human being. Therefore mother Sarasvatī must have spoken personally through His mouth."

CC Adi 16.99, Translation:

“You are the most learned scholar and the topmost of all great poets, for otherwise how could such fine poetry come from your mouth?

CC Adi 16.104, Translation:

"Please go back home, and tomorrow we may meet again so that I may hear discourses on the śāstras from your mouth."

CC Adi 17.69, Translation:

Murāri Gupta was a great devotee of Lord Rāmacandra. When Lord Caitanya heard Lord Rāmacandra's glories from his mouth, He immediately wrote on his forehead "rāmadāsa" (the eternal servant of Lord Rāmacandra).

CC Adi 17.128, Purport:

To convert a Hindu into a Muslim was an easy affair in those days. If a Muslim simply sprinkled water on the body of a Hindu, it was supposed that the Hindu had already become a Muslim. During the transition of the British in Bangladesh during the last Hindu-Muslim riots, many Hindus were converted into Muslims by having cows' flesh forcibly pushed into their mouths. Hindu society was so rigid at the time of Lord Caitanya that if a Hindu were converted into a Muslim, there was no chance of his being reformed. In this way the Muslim population in India increased. None of the Muslims came from outside; social customs somehow or other forced Hindus to become Muslims, with no chance of returning to Hindu society. Emperor Aurangzeb also inaugurated a tax that Hindus had to pay because of their being Hindus. Thus all the poor Hindus of the lower class voluntarily became Muslims to avoid the tax. In this way the Muslim population in India increased. Chand Kazi threatened to convert the people into Muslims by the simple process of sprinkling water on their bodies.

CC Adi 17.217, Translation:

“The chanting of the holy name of Kṛṣṇa from your mouth has performed a wonder—it has nullified the reactions of all your sinful activities. Now you have become supremely pure.

CC Adi 17.217, Purport:

Confirming the potency of the saṅkīrtana movement, these words from the very mouth of Lord Caitanya Mahāprabhu express how people can be purified simply by chanting the holy name of Lord Kṛṣṇa. The Kazi was a Muslim mleccha, or meat-eater, but because he several times uttered the holy name of Lord Kṛṣṇa, automatically the reactions of his sinful life were vanquished and he was fully purified of all material contamination. We do not know why the pāṣaṇḍīs of the present day protest that we are deteriorating the Hindu religion by spreading Kṛṣṇa consciousness all over the world and claiming all classes of men to the highest standard of Vaiṣṇavism. But these rascals disagree with us so vehemently that some of them do not allow European and American Vaiṣṇavas to enter the temples of Viṣṇu. Thinking religion to be meant for material benefit, these so-called Hindus have actually become vicious by worshiping the numerous forms of the demigods. In the next verse Śrī Caitanya Mahāprabhu confirms the Kazi's purification.

CC Adi 17.279, Translation:

He has a bluish complexion, a peacock feather on His head, a guñjā garland and the decorations of a cowherd boy. His body is curved in three places, and He holds a flute to His mouth.

CC Adi 17.302, Translation:

In kṛṣṇa-līlā the Lord's complexion is blackish. Holding a flute to His mouth, He enjoys as a cowherd boy. Now the selfsame person has appeared with a fair complexion, sometimes acting as a brāhmaṇa and sometimes accepting the renounced order of life.

CC Madhya-lila

CC Madhya 1.279, Translation:

Śrīvāsa Ṭhākura continued, “Who has taught these people? What are they saying? Now You can cover their mouths with Your own hand.

CC Madhya 2.7, Translation:

The small room beyond the corridor is called the Gambhīrā. Śrī Caitanya Mahāprabhu used to stay in that room, but He did not sleep for a moment. All night He used to grind His mouth and head on the wall, and His face sustained injuries all over.

CC Madhya 2.51, Translation:

If one tastes such love of Godhead, he can compare it to hot sugarcane. When one chews hot sugarcane, his mouth burns, yet he cannot give it up. Similarly, if one has but a little love of Godhead, he can perceive its powerful effects. It can only be compared to poison and nectar mixed together.

CC Madhya 2.63, Purport:

In the Bhakti-rasāmṛta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarūpa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rūpa-sandhi, the meeting of contradictory ecstasies. 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. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one's mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and patience are observed. 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 3.98, Purport:

The words āpanāra sama indicate that Advaita Ācārya considered Himself to belong to the smārta-brāhmaṇas, and He considered Nityānanda Prabhu to be on the transcendental stage with pure Vaiṣṇavas. Lord Nityānanda gave Advaita Ācārya His remnants to situate Him on the same platform and make Him a pure unalloyed Vaiṣṇava or paramahaṁsa. Advaita Ācārya's statement indicates that a paramahaṁsa Vaiṣṇava is transcendentally situated. A pure Vaiṣṇava is not subject to the rules and regulations of the smārta-brāhmaṇas. That was the reason for Advaita Ācārya's stating, āpanāra sama more karibāra tare: "to raise Me to Your own standard." A pure Vaiṣṇava, or a person on the paramahaṁsa stage, accepts the remnants of food (mahā-prasādam) as spiritual. He does not consider it to be material or sense gratificatory. He accepts mahā-prasādam not as ordinary dhal and rice but as spiritual substance. To say nothing of the remnants of food left by a pure Vaiṣṇava, prasādam is never polluted even if it is touched by the mouth of a caṇḍāla. Indeed, it retains its spiritual value. Therefore by eating or touching such mahā-prasādam, a brāhmaṇa is not degraded. There is no question of being polluted by touching the remnants of such food. Actually, by eating such mahā-prasādam, one is freed from all the contaminations of the material condition. That is the verdict of the śāstra.

CC Madhya 3.102, Translation:

After this, Advaita Ācārya made the Lords wash Their hands and mouths. He then took Them to a nice bed and made Them lie down to take rest.

CC Madhya 3.103, Translation:

Śrī Advaita Ācārya fed the two Lords cloves and cardamom mixed with tulasī flowers. Thus there was a good flavor within Their mouths.

CC Madhya 3.127, Purport:

Harṣa is described in the Bhakti-rasāmṛta-sindhu. Harṣa is experienced when one finally attains the desired goal of life and consequently becomes very glad. When harṣa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion. When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride. In this condition one utters prayers and does not reply to others' inquiries. Looking at one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva.

CC Madhya 4.65, Translation:

The Deity was first offered many varieties of food, then scented drinking water in new pots, and then water for washing the mouth. Finally pan mixed with a variety of spices was offered.

CC Madhya 4.80, Translation:

Mādhavendra Purī offered water to Gopāla for washing His mouth, and he gave Him betel nuts to chew. Then, while ārati was performed, all the people chanted, "Jaya, Jaya!" ("All glories to Gopāla!").

CC Madhya 4.123, Purport:

This is the paramahaṁsa stage, the highest stage for a sannyāsī. A sannyāsī can beg from door to door just to collect food, but a paramahaṁsa who has taken ayācita-vṛtti, or ājagara-vṛtti, does not ask anyone for food. If someone offers him food voluntarily, he eats. Ayācita-vṛtti means being accustomed to refrain from begging, and ājagara-vṛtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth. In other words, a paramahaṁsa simply engages exclusively in the service of the Lord without caring even for eating or sleeping. It was stated about the Six Gosvāmīs: nidrāhāra-vihārakādi-vijitau **. In the paramahaṁsa stage one conquers the desire for sleep, food and sense gratification. One remains a humble, meek mendicant engaged in the service of the Lord day and night. Mādhavendra Purī had attained this paramahaṁsa stage.

CC Madhya 4.210, Translation:

In this way, Lord Śrī Caitanya Mahāprabhu personally tasted with His own mouth the transcendental qualities of Gopālajī, Gopīnātha and Śrī Mādhavendra Purī.

CC Madhya 5 Summary:

Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fifth Chapter in his Amṛta-pravāha-bhāṣya. After passing through Yājapura, Śrī Caitanya Mahāprabhu reached the town of Kaṭaka (Cuttak) and there went to see the temple of Sākṣi-gopāla. While there, He heard the story of Sākṣi-gopāla from the mouth of Śrī Nityānanda Prabhu.

CC Madhya 6.46, Translation:

After saying this, he made them all eat the various cakes and condensed-milk preparations. After feeding them, he offered them water to wash their hands, feet and mouths.

CC Madhya 6.223, Translation:

At that time the Bhaṭṭācārya had not even washed his mouth, nor had he taken his bath or finished his morning duties. Nonetheless, he was very pleased to receive the prasādam of Lord Jagannātha.

CC Madhya 7.153, Translation:

I admit that I do not know the beginning or the end of Śrī Caitanya Mahāprabhu's pastimes. However, whatever I have written I have heard from the mouths of great personalities.

CC Madhya 8.24, Translation:

When they embraced each other, ecstatic symptoms—paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs—appeared. The word "Kṛṣṇa" came from their mouths falteringly.

CC Madhya 8.101, Translation:

Lord Śrī Caitanya Mahāprabhu said, “Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.

CC Madhya 8.138, Purport:

"Then Gāyatrī, mother of the Vedas, having been manifested by the divine sound of Śrī Kṛṣṇa's flute, entered the lotus mouth of Brahmā, the self-born, through his eight earholes. Thus the lotus-born Brahmā received the Gāyatrī mantra, which had sprung from the song of Śrī Kṛṣṇa's flute. In this way he attained twice-born status, having been initiated by the supreme, primal preceptor, Godhead Himself. Enlightened by the recollection of that Gāyatrī, which embodies the three Vedas, Brahmā became acquainted with the expanse of the ocean of truth. Then he worshiped Śrī Kṛṣṇa, the essence of all the Vedas, with a hymn."

CC Madhya 8.166, Purport:

Śrīla Raghunātha dāsa Gosvāmī offers his respectful obeisances to Śrīmatī Rādhārāṇī, taking a straw in his mouth. Indeed, he prays, "O Gāndharvikā, Śrīmatī Rādhārāṇī, just as Lord Kṛṣṇa never rejects a surrendered soul, please don"t reject me.’”

CC Madhya 8.193, Translation:

Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda's mouth with His own hand.

CC Madhya 8.193, Purport:

Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.

CC Madhya 8.200, Translation:

“Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.

CC Madhya 8.265, Purport:

"May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and His own self, and who appeared to be generated from the mouth of Brahmā, be pleased with me." This was spoken by Śukadeva Gosvāmī when he invoked the blessing of the Supreme Personality of Godhead before delivering Śrīmad-Bhāgavatam to Mahārāja Parīkṣit.

CC Madhya 8.270, Translation:

“I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.

CC Madhya 8.311, Translation:

I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu.

CC Madhya 11.12, Translation:

"Bhaṭṭācārya, if you continue to speak like this, you will never see Me here again. Therefore you should never let such a request come from your mouth."

CC Madhya 11.116, Translation:

“Previously the Lord gave me mahā-prasādam rice one morning, and I ate it just sitting on my bed, without having even washed my mouth.

CC Madhya 11.210, Translation:

After everyone had finished his lunch and washed his mouth and hands, Śrī Caitanya Mahāprabhu personally decorated everyone with flower garlands and sandalwood pulp.

CC Madhya 12.183, Translation:

“In the association of the jackals known as logicians, I simply continued to bark a resounding "bheu bheu." Now, from the same mouth I am chanting the holy names "Kṛṣṇa" and "Hari."

CC Madhya 13.109, Translation:

Water flowed from His eyes and sometimes through His nostrils, and foam fell from His mouth. These flowings appeared to be torrents of nectar descending from the moon.

CC Madhya 13.110, Translation:

The foam that fell from the mouth of Śrī Caitanya Mahāprabhu was taken and drunk by Śubhānanda because he was very fortunate and expert in relishing the mellow of ecstatic love of Kṛṣṇa.

CC Madhya 13.142, Translation:

Śrī Caitanya Mahāprabhu continued, “The gopīs have fallen into the great ocean of separation and are being devoured by the timiṅgila fish of their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by yogīs and jñānīs, for they are already liberated from the ocean of material existence.

CC Madhya 14.43, Translation:

After finishing, the Lord washed His mouth and sat down. There was so much extra prasādam that it was distributed to thousands.

CC Madhya 14.202, Translation:

"It is not at all possible to describe the unlimited pastimes of Śrī Kṛṣṇa, even though He Himself describes them in His incarnation of Sahasra-vadana, the thousand-mouthed Śeṣa Nāga."

CC Madhya 15.8, Translation:

While worshiping Śrī Caitanya Mahāprabhu, Advaita Ācārya would offer Him scented water to wash His mouth and feet. Then Advaita Ācārya would smear very fragrant sandalwood pulp all over His body.

CC Madhya 15.11, Translation:

Śrī Caitanya Mahāprabhu would worship Advaita Ācārya by chanting the mantra "Whatever You are, You are-but I offer My respects unto You." In addition, the Lord would make some sounds within His mouth that would make Advaita Ācārya laugh.

CC Madhya 15.158, Translation:

Śrī Caitanya Mahāprabhu then embraced Vāsudeva Datta and began to speak of his glories as if He had a thousand mouths.

CC Madhya 15.254, Translation:

After Śrī Caitanya Mahāprabhu finished eating, the Bhaṭṭācārya poured water for the Lord to wash His mouth, hands and legs and offered Him flavored spices, tulasī-mañjarīs, cloves and cardamom.

CC Madhya 15.281, Translation:

Not only did Amogha beg the Lord's pardon, but he also began slapping his own cheeks, saying, "By this mouth I have blasphemed You."

CC Madhya 16.34, Purport:

The words mahāprabhura mukhe, "from the mouth of Śrī Caitanya Mahāprabhu," are significant because Śrī Caitanya Mahāprabhu first heard the story of Mādhavendra Purī from His spiritual master, Śrīpāda Īśvara Purī. (See Madhya-līlā, Chapter Four, verse 18.) After staying at Śrī Advaita's house in Śāntipura for some time, the Lord narrated the story of Mādhavendra Purī to Nityānanda Prabhu, Jagadānanda Prabhu, Dāmodara Paṇḍita and Mukunda dāsa.

CC Madhya 16.199, Purport:

The very wide mouth of the Ganges near present-day Diamond Harbor was called Mantreśvara. Through the Ganges, the boat entered the Rūpa-nārāyaṇa River and reached the village of Pichaldā. Pichaldā and Mantreśvara are located very close together. After passing Mantreśvara, the Muslim governor accompanied the Lord as far as Pichaldā.

CC Madhya 16.289, Translation:

Although Lord Anantadeva is always describing the pastimes of the Lord with His thousands of mouths, He cannot reach the end of even one of the Lord's pastimes.

CC Madhya 17.42, Translation:

Indeed, the tigers and deer began to embrace one another, and touching mouths, they began to kiss.

CC Madhya 17.48-49, Translation:

When someone heard the chanting of the holy name from the mouth of Śrī Caitanya Mahāprabhu, and someone else heard this chanting from that second person, and someone again heard this chanting from the third person, everyone in all countries became a Vaiṣṇava through such disciplic succession. Thus everyone chanted the holy name of Kṛṣṇa and Hari, and they danced, cried and smiled.

CC Madhya 17.74, Translation:

“In this way I was going to Vṛndāvana with a big crowd, but through the mouth of Sanātana, Kṛṣṇa taught Me a lesson. Thus by making some impediment, He has brought Me to Vṛndāvana on the path through the forest.

CC Madhya 17.104, Purport:

Being an impersonalist, Prakāśānanda Sarasvatī used to explain the Absolute Truth as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord. Such a foolish person was Prakāśānanda Sarasvatī, whose only business was to sever the limbs of the Lord by proving the Lord impersonal. Although the Lord has form, Prakāśānanda Sarasvatī attempted to cut off the hands and legs of the Lord. This is the business of demons.

CC Madhya 17.127, Purport:

Māyāvādī philosophers and the pañcopāsakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there. They cannot understand the Absolute Truth and its spiritual varieties—name, form, qualities and pastimes. Consequently they conclude that Kṛṣṇa's transcendental activities are māyā. To avoid this misconception one has to directly cultivate knowledge about the holy name of the Lord. Māyāvādī philosophers do not know this fact, and therefore they commit great offenses. One should not hear anything about Kṛṣṇa or devotional service from the mouths of Māyāvādī impersonalists.

CC Madhya 17.130, Translation:

“Because they are offenders unto Kṛṣṇa, the Supreme Personality of Godhead, who is identical with His holy name, the holy name "Kṛṣṇa" does not manifest in their mouths.

CC Madhya 17.143, Translation:

“Because the Māyāvādīs are great offenders and atheistic philosophers, the holy name of Kṛṣṇa does not come from their mouths.

CC Madhya 18.162, Translation:

Filled with ecstatic love, the Lord fell to the ground unconscious. He foamed about the mouth, and His breathing stopped.

CC Madhya 19.90, Translation:

The Lord was then given spices to purify His mouth. Afterwards He was made to rest, and Vallabha Bhaṭṭācārya personally massaged His legs.

CC Madhya 19.204, Translation:

“"When mother Yaśodā saw all the universes within Kṛṣṇa"s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the Puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’

CC Madhya 19.211, Translation:

“When one is fully attached to Kṛṣṇa's lotus feet, one attains the śamatā stage. The word "śamatā" is derived from the word "śama"; therefore śānta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.

CC Madhya 20.98, Translation:

Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows.

CC Madhya 21.145, Purport:

It was actually a fact that Kṛṣṇa wanted to reveal Himself to Sanātana Gosvāmī due to His specific mercy upon him. Somehow or other, Kṛṣṇa explained Himself and His flute to Sanātana Gosvāmī through the mouth of Śrī Caitanya Mahāprabhu, who appeared as though mad. Śrī Caitanya Mahāprabhu admitted that He wanted to tell Sanātana Gosvāmī something else, but somehow or other, in transcendental ecstasy, He spoke of a different subject matter.

CC Madhya 22.27, Translation:

“‘From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms the kṣatriyas have come, from his waist the vaiśyas have come, and from his legs the śūdras have come. These four orders and their spiritual counterparts (brahmacarya, gṛhastha, vānaprastha and sannyāsa) combine to make human society complete.

CC Madhya 22.111, Translation:

“‘From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms the kṣatriyas have come, from his waist the vaiśyas have come, and from his legs the śūdras have come. These four orders and their spiritual counterparts (brahmacarya, gṛhastha, vānaprastha and sannyāsa) combine to make human society complete.

CC Madhya 23.119, Translation:

Sanātana Gosvāmī then humbly accepted his position as lower than a piece of straw, and symbolically holding some straw in his mouth, he fell down, clasped the lotus feet of Śrī Caitanya Mahāprabhu and submitted the following petition.

CC Madhya 24.331, Translation:

“You should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness and washing the mouth and other parts of the body.

CC Madhya 24.331, Purport:

The word prātaḥ-kṛtya in the present verse of the Caitanya-caritāmṛta means that one should evacuate regularly in the morning and then cleanse himself by taking a bath. One has to gargle (ācamana) and brush his teeth (danta-dhāvana). He should do this either with twigs or a toothbrush—whatever is available. This will purify the mouth. Then one should take his bath. Actually householders and vānaprasthas should bathe two times a day (prātar-madhyāhnayoḥ snānaṁ vānaprastha-gṛhasthayoḥ). A sannyāsī should bathe three times daily, and a brahmacārī may take only one bath a day. Whenever one is not able to bathe in water, he can bathe by chanting the Hare Kṛṣṇa mantra. One also has to perform his sandhyādi-vandana—that is, one has to chant his Gāyatrī mantra three times daily—morning, noon and evening.

CC Madhya 24.334, Purport:

The five ingredients for Deity worship are (1) very good scents, (2) very good flowers, (3) incense, (4) a lamp and (5) something edible. As for ṣoḍaśopacāra, the sixteen ingredients, one should (1) provide a sitting place (āsana), (2) ask Kṛṣṇa to sit down, (3) offer arghya, (4) offer water to wash the legs, (5) wash the mouth, (6) offer madhu-parka, (7) offer water for washing the mouth, (8) bathe the Lord, (9) offer garments, (10) decorate the Lord's body with ornaments, (11) offer sweet scents, (12) offer flowers with good fragrance, like the rose or campaka, (13) offer incense, (14) offer a lamp, (15) give good food, and (16) offer prayers.

CC Madhya 24.334, Purport:

(25) Water should be offered for cleansing His mouth (ācamana). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the Lord's body. (27) All kinds of ornaments and crowns should be placed on His body. (28) Then one should offer flower garlands and decorative flowers.

CC Madhya 25.151, Translation:

“"The Śrīmad-Bhāgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Śukadeva Gosvāmī. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Śrīmad-Bhāgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever."

CC Antya-lila

CC Antya 1.99, Translation:

"I do not know how much nectar the two syllables "Kṛṣ-ṇa" have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."

CC Antya 1.101, Translation:

One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord's holy name.

CC Antya 1.105, Translation:

When Śrī Caitanya Mahāprabhu recited the two important verses, He felt great pleasure; thus, as if He had five mouths, He began to praise His devotee.

CC Antya 1.120, Translation:

“‘I do not know how much nectar the two syllables "Kṛṣ-ṇa" have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.’”

CC Antya 1.174, Translation:

"It is even impudent for me to open my mouth before you." Then, having said this, he recited the introductory verse of the Lalita-mādhava.

CC Antya 1.192, Translation:

After hearing this, Śrīla Rāmānanda Rāya submitted at the lotus feet of Śrī Caitanya Mahāprabhu the superexcellence of Śrīla Rūpa Gosvāmī’s poetic expression and began to praise it as if he had thousands of mouths.

CC Antya 1.204, Translation:

“I see that the truths regarding transcendental mellows that You expounded through my mouth are all explained in the writings of Śrīla Rūpa Gosvāmī.

CC Antya 1.211, Purport:

A materialistic poet who describes in his poetry the material activities of men and women cannot describe the transcendental pastimes of the Lord or the transcendental conclusions of devotional service. Śrīla Sanātana Gosvāmī has therefore warned all neophyte devotees that one should not hear from the mouth of a non-Vaiṣṇava:

CC Antya 3.93, Translation:

Then Śrī Caitanya Mahāprabhu went to His personal devotees and began speaking about Haridāsa Ṭhākura's transcendental qualities as if He had hundreds of mouths.

CC Antya 3.175, Translation:

Everyone there began to speak of Haridāsa Ṭhākura's great qualities as if they had five mouths. Hearing this, both brothers were extremely happy.

CC Antya 3.269, Translation:

I have heard from the mouth of Raghunātha dāsa Gosvāmī all that Svarūpa Dāmodara Gosvāmī recorded in his notes about the pastimes of Śrī Caitanya Mahāprabhu.

CC Antya 5.74, Translation:

“"In this way the Lord speaks through my mouth to preach the cult of Kṛṣṇa consciousness. Within the world, who will understand this pastime of the Lord"s?’

CC Antya 5.156, Translation:

Upon hearing this proper explanation by Svarūpa Dāmodara Gosvāmī, the Bengali poet fell down at the feet of all the devotees and took shelter of them with a straw in his mouth.

CC Antya 6.79, Translation:

From each and every pot, Lord Nityānanda Prabhu took one morsel of chipped rice and pushed it into the mouth of Śrī Caitanya Mahāprabhu as a joke.

CC Antya 6.80, Translation:

Śrī Caitanya Mahāprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityānanda and laughed as He made Lord Nityānanda eat it.

CC Antya 6.94, Translation:

After Lord Nityānanda Prabhu finished eating, He washed His hands and mouth and gave Raghunātha dāsa the food remaining in the four pots.

CC Antya 6.119, Translation:

All the devotees took prasādam, filling themselves to the brim. Thereafter, chanting the holy name of Hari, they stood up and washed their hands and mouths.

CC Antya 6.120, Translation:

After eating, the two brothers washed Their hands and mouths. Then Rāghava Paṇḍita brought flower garlands and sandalwood pulp and decorated Them.

CC Antya 6.232, Translation:

""I do not know my duty or the goal of my life. Therefore, please personally give me instructions from Your transcendental mouth.""

CC Antya 6.321, Translation:

When Śrī Caitanya Mahāprabhu heard news of this from the mouth of Govinda, He went there the next day and spoke as follows.

CC Antya 7.33, Translation:

“"When mother Yaśodā saw all the universes within Kṛṣṇa"s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’

CC Antya 7.56, Translation:

When Vallabha Bhaṭṭa heard from the mouth of Śrī Caitanya Mahāprabhu about the pure Vaiṣṇavism of all these devotees, he immediately desired to see them.

CC Antya 8.14, Translation:

Encouraging him again and again, Rāmacandra Purī fed him sumptuously, but when Jagadānanda had washed his hands and mouth, Rāmacandra Purī began criticizing him.

CC Antya 11.51, Translation:

As He described the transcendental attributes of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.

CC Antya 11.89, Translation:

After all the devotees finished accepting prasādam and had washed their hands and mouths, Śrī Caitanya Mahāprabhu decorated each of them with a flower garland and sandalwood pulp.

CC Antya 12.5, Translation:

The Lord would cry, "O My Lord Kṛṣṇa, My life and soul! O son of Mahārāja Nanda, where shall I go? Where shall I attain You? O Supreme Personality who play with Your flute to Your mouth!"

CC Antya 12.50, Translation:

When Śivānanda Sena introduced the child to Śrī Caitanya Mahāprabhu, the Lord put His toe in the child's mouth.

CC Antya 12.52, Translation:

The Lord ate lunch in the company of all the devotees, and after washing His hands and mouth He gave an order to Govinda.

CC Antya 12.99, Translation:

They heard confidential narrations about Śrī Caitanya Mahāprabhu from the mouth of Jagadānanda Paṇḍita and forgot themselves in the great happiness of hearing about the Lord.

CC Antya 12.140, Translation:

Śrī Caitanya Mahāprabhu stood up and washed His hands and mouth, while Jagadānanda Paṇḍita brought spices, a garland and sandalwood pulp.

CC Antya 14.68, Translation:

They almost died when they saw Śrī Caitanya Mahāprabhu with His mouth full of saliva and foam and His eyes turned upward.

CC Antya 16.85, Translation:

Śrī Caitanya Mahāprabhu stayed behind the huge column called the Garuḍa-stambha and looked upon Lord Jagannātha, but as He looked He saw that Lord Jagannātha had become Lord Kṛṣṇa, with His flute to His mouth.

CC Antya 16.132, Translation:

“The betel chewed by Kṛṣṇa is priceless, and the remnants of such chewed betel from His mouth are said to be the essence of nectar. When the gopīs accept these remnants, their mouths become His spittoons.

CC Antya 17.1, Translation:

I am simply trying to write about Lord Gauracandra's transcendental activities and spiritual madness, which are very wonderful and uncommon. I dare to write of them only because I have heard from the mouths of those who have personally seen the Lord's activities.

CC Antya 17.16, Translation:

His arms and legs had entered the trunk of His body, exactly like those of a tortoise. His mouth was foaming, there were eruptions on His body, and tears flowed from His eyes.

CC Antya 17.64, Translation:

Even Anantadeva, who possesses thousands of mouths, cannot fully describe the ecstatic transformations that Śrī Caitanya Mahāprabhu experienced in a single day.

CC Antya 19.59, Translation:

Blood oozed from the many injuries on His mouth, nose and cheeks, but due to His ecstatic emotions, the Lord did not know it.

Page Title:Mouth (CC)
Compiler:Rishab
Created:24 of May, 2011
Totals by Section:BG=0, SB=0, CC=130, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:130