The entire material energy is working according to the plans of Anantadeva. Therefore we should regard Him as the root cause of the material creation. There is no end to His strength, and no one can fully describe Him, even with countless mouths. Therefore He is called Ananta (unlimited). Being very merciful toward all living entities, He has exhibited His spiritual body. Śukadeva Gosvāmī describes the glories of Anantadeva to Mahārāja Parīkṣit in this way.
Mouth (SB cantos 1 - 6)
Expressions researched:
"mouth"
|"mouthed"
|"mouthful"
|"mouthfuls"
|"mouthpiece"
|"mouths"
|"mouthwash"
Srimad-Bhagavatam
SB Canto 1
SB 1.1.3, Purport:
Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative.
SB 1.3.41, Purport:
Milk is undoubtedly very good and nourishing, but when it is touched by the mouth of a snake it is no longer nourishing; rather, it becomes a source of death. Similarly, those who are not strictly in the Vaiṣṇava discipline should not make a business of this Bhāgavatam and become a cause of spiritual death for so many hearers.
SB 1.11.16-17, Purport:
Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.
SB 1.13.3-4, Purport:
When the intrigue of the Battle of Kurukṣetra was going on, she was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war. She desired that the state be divided into two parts, for the sons of Pāṇḍu and her own. She was very affected when all her sons died in the Battle of Kurukṣetra, and she wanted to curse Bhīmasena and Yudhiṣṭhira, but she was checked by Vyāsadeva. Her mourning over the death of Duryodhana and Duḥśāsana before Lord Kṛṣṇa was very pitiful, and Lord Kṛṣṇa pacified her by transcendental messages. She was equally aggrieved on the death of Karṇa, and she described to Lord Kṛṣṇa the lamentation of Karṇa's wife. She was pacified by Śrīla Vyāsadeva when he showed her dead sons, then promoted to the heavenly kingdoms. She died along with her husband in the jungles of the Himalayas near the mouth of the Ganges; she burned in a forest fire. Mahārāja Yudhiṣṭhira performed the death ceremony of his uncle and aunt.
SB 1.13.43, Purport:
The Supreme Lord is present as the localized Paramātmā in the heart of every living being, as it is said in the Bhagavad-gītā (13.23), and therefore he knows everything of our activities in every stage of our lives. He rewards the reactions of our actions by placing us in some particular place. A rich man gets his son born with a silver spoon in his mouth, but the child who came as the rich man's son deserved such a place, and therefore he is placed there by the will of the Lord. And at a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation.
SB 1.15.2, Translation:
Due to grief, Arjuna's mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.
SB Canto 2
SB 2.1.28, Translation:
The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.
SB 2.1.29, Translation:
His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.
SB 2.1.29, Purport:
The description of the gigantic form of the Personality of Godhead made in the Eleventh Chapter of the Bhagavad-gītā is further explained here in the Śrīmad-Bhāgavatam. The description in the Bhagavad-gītā (11.30) runs as follows: "O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest." In that way, Śrīmad-Bhāgavatam is the postgraduate study for the student of the Bhagavad-gītā. Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.
SB 2.2.1, Purport:
The kingdom of God is unlimited; therefore the number of the assisting hands of the Lord is also unlimited. The Bhagavad-gītā (13.14) asserts that the Lord has His hands, legs, eyes and mouths in every nook and corner of His creation, This means that the expansions of differentiated parts and parcels, called jīvas or living entities, are assisting hands of the Lord, and all of them are meant for rendering a particular pattern of service to the Lord.
SB 2.2.9, Translation:
His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing head dress and earrings.
SB 2.2.21, Purport:
The life air passes through seven openings, namely two eyes, two nostrils, two ears and one mouth. Generally it passes through the mouth at the time of an ordinary man's death. But the yogī, as above mentioned, who controls the life air in his own way, generally releases the life air by puncturing the cerebral hole in the head. The yogī therefore blocks up all the above-mentioned seven openings, so that the life air will naturally burst forth through the cerebral hole. This is the sure sign of a great devotee's leaving the material connection.
SB 2.2.26, Translation:
At the time of the final devastation of the complete universe (the end of the duration of Brahmā's life), a flame of fire emanates from the mouth of Ananta (from the bottom of the universe). The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.
SB 2.3.19, Purport:
The camel is a kind of animal that takes pleasure in eating thorns. A person who wants to enjoy family life or the worldly life of so-called enjoyment is compared to the camel. Materialistic life is full of thorns, and so one should live only by the prescribed method of Vedic regulations just to make the best use of a bad bargain. Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing thorny twigs. The thorns the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny results of their actions mixed with their own blood. Therefore the Bhāgavatam has situated these diseased fellows along with the camels.
SB 2.4.22, Translation:
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 of His own Self, and who appeared to be generated from the mouth of Brahmā, be pleased with me.
SB 2.4.24, Translation:
I offer my respectful obeisances unto Śrīla Vyāsadeva, the incarnation of Vāsudeva who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotuslike mouth of the Lord.
SB 2.4.24, Purport:
In pursuance of the specific utterance vedhase, or "the compiler of the system of transcendental knowledge," Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākura has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as para, or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures, or the nectar transferred by the Lord to His consorts in the conjugal humor, from the lotuslike mouth of Vyāsadeva or Śukadeva. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa-līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord's rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two.
SB 2.5.31, Translation:
By further transformation of the mode of passion, the sense organs like the ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet for evacuating, together with intelligence and living energy, are all generated.
SB 2.5.35, Translation:
The Lord (Mahā-viṣṇu), although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.
SB 2.5.37, Translation:
The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.
SB 2.5.37, Purport:
All living beings are stated to be the parts and parcels of the Supreme Lord, and how they are so is explained in this verse. The four divisions of human society, namely the intelligent class (the brāhmaṇas), the administrative class (the kṣatriyas), the mercantile class (the vaiśyas), and the laborer class (the śūdras), are all in different parts of the body of the Lord. As such, no one is different from the Lord. The mouth of the body and the legs of the body are nondifferent constitutionally, but the mouth or the head of the body is qualitatively more important than the legs. At the same time, the mouth, the legs, the arms and the thighs are all component parts of the body. These limbs of the body of the Lord are meant to serve the complete whole. The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice.
SB 2.6.1, Translation:
Lord Brahmā said: The mouth of the virāṭ-puruṣa (the universal form of the Lord) is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.
SB 2.6.1, Purport:
The opulences of the universal form of the Lord are described herein. It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod. And His skin and other six layers of bodily construction are the representative generating centers of the seven kinds of Vedic hymns, like the Gāyatrī. Gāyatrī is the beginning of all Vedic mantras, and it is explained in the first volume of Śrīmad-Bhāgavatam.
SB 2.7.12, Translation:
At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my (Brahmā's) mouth, and the Lord enjoys those vast waters and protects the Vedas.
SB 2.7.12, Purport:
During one day of Brahmā there are fourteen Manus, and at the end of each Manu there is devastation up to the earthly planets, and the vast water is fearful even to Brahmā. So in the beginning of the would-be Vaivasvata Manu, such devastation would be seen by him. There would be many other incidents also, such as the killing of the famous Śaṅkhāsura. This foretelling is by the past experience of Brahmājī, who knew that in that fearful devastating scene, the Vedas would come out of his mouth, but the Lord in His fish incarnation not only would save all living entities, namely the demigods, animals, men and great sages, but would also save the Vedas.
SB 2.7.14, Translation:
The Personality of Godhead assumed the incarnation of Nṛsiṁhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons (Hiraṇyakaśipu), who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth.
SB 2.7.16, Translation:
The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel (cakra). With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.
SB 2.7.30, Translation:
When the cowherd woman (Kṛṣṇa's foster mother, Yaśodā) was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Kṛṣṇa, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son.
SB 2.7.30, Purport:
One day Lord Kṛṣṇa as the naughty child disturbed His mother Yaśodā, and she began to tie up the child with ropes just to punish Him. But no matter how much rope she used, she found it always insufficient. Thus she became fatigued, but in the meantime the Lord opened His mouth, and the affectionate mother saw within the mouth of her son all the universes situated together. The mother was astonished, but out of her deep affection for Kṛṣṇa she thought that the Almighty Godhead Nārāyaṇa had kindly looked after her son just to protect Him from all the continuous calamities happening to Him. Because of her deep affection for Kṛṣṇa, she could never think that her very son was Nārāyaṇa, the Personality of Godhead Himself. That is the action of yogamāyā, the internal potency of the Supreme Lord, which acts to perfect all the pastimes of the Lord with His different types of devotees. Who could play such wonders without being God?
SB 2.8.16, Purport:
Mahārāja Parīkṣit is not satisfied with only material knowledge. He is inquisitive about the character and activities of the great souls, the devotees of the Lord. The glories of the Lord and the glories of His devotees, combined together, comprise the complete knowledge of Śrīmad-Bhāgavatam. Lord Kṛṣṇa showed His mother the complete universal creation within His mouth, while she, completely charmed by her son, wanted to look inside the mouth of the Lord just to see how much earth the child had eaten. By the grace of the Lord the devotees are able to see everything in the universe within the mouth of the Lord.
SB 2.8.26, Purport:
Mahārāja Parīkṣit was not interested in the dry speculation of the flickering mind, but he was interested in the topics of the Lord because factually he felt that by hearing such a nectarean message from the mouth of Śukadeva Gosvāmī he was not feeling any exhaustion, even though he was fasting because of his imminent death.
SB 2.10.17, Translation:
The living force, being agitated by the virāṭ-puruṣa, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.
SB 2.10.17, Purport:
The desires for all kinds of sense perception and sense organs exist in the Supreme, and thus they take place in the individual persons. This desire is the nature of the supreme living being, the Absolute Truth. Because He has the sum total of all mouths, the individual living entities have mouths. Similarly with all other senses and sense organs. Here the mouth is the symbolic representation of all sense organs, for the same principles apply to the others also.
SB 2.10.18, Translation:
From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.
SB 2.10.18, Purport:
This gradual process of evolution suggests the explanation of the controlling deities (adhidaiva) because Varuṇa is the controlling deity for all relishable juices. Therefore the mouth becomes the resting place for the tongue, which tastes all the different juices, of which the controlling deity is Varuṇa. This suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are adhibhūtam, or forms of matter, but the functioning deity, who is a living entity, is adhidaiva, whereas the person undergoing the function is adhyātma. Thus the three categories are also explained as to their birth after the opening of the mouth of the virāṭ-puruṣa. The four principles mentioned in this verse serve to explain the three main principles, namely the adhyātma, adhidaiva and adhibhutam, as explained before.
SB 2.10.19, Translation:
When the Supreme desired to speak, speeches were vibrated from the mouth. Then the controlling deity Fire was generated from the mouth. But when He was lying in the water, all these functions remained suspended.
SB Canto 3
SB 3.1.39, Translation:
Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.
SB 3.1.39, Purport:
Indra, the King of heaven, carries a thunderbolt in his hand and is very strong, yet Garuḍa, the carrier of Lord Viṣṇu, was able to snatch nectar from his mouth. Similarly, Duryodhana was as strong as the King of heaven, and still the sons of Pṛthā, the Pāṇḍavas, were able to snatch away their kingdom from Duryodhana. Both Garuḍa and the Pārthas are pet devotees of the Lord, and thus it was possible for them to face such strong enemies.
SB 3.5.10, Translation:
O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa.
SB 3.6.9, Purport:
The air which passes through the throat and the stoppage of which constitutes suffocation is called the udāna air. And the total air which circulates throughout the entire body is called the vyāna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called nāga air. The air which increases appetite is called kṛkara air. The air which helps contraction is called kūrma air. The air which helps relaxation by opening the mouth wide (in yawning) is called devadatta air, and the air which helps sustenance is called dhanañjaya air.
SB 3.6.12, Translation:
Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.
SB 3.6.12, Purport:
The mouth of the gigantic universal form of the Lord is the source of the speaking power. The director of the fire element is the controlling deity, or the ādhidaiva. The speeches delivered are ādhyātma, or bodily functions, and the subject matter of the speeches is material productions, or the ādhibhūta principle.
SB 3.6.30, Translation:
O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.
SB 3.6.30, Purport:
As confirmed in Bhagavad-gītā (4.13), the four orders of human society developed with the order of the body of the gigantic form. The bodily divisions are the mouth, arms, waist and legs. Those who are situated on the mouth are called brāhmaṇas, those who are situated on the arms are called kṣatriyas, those who are situated on the waist are called vaiśyas, and those who are situated on the legs are called śūdras. Everyone is situated in the body of the Supreme in His gigantic viśva-rūpa form.
SB 3.6.30, Purport:
Each and every part of the body is important, although the mouth is the most important of the bodily parts. If other parts are cut off from the body, a man can continue his life, but if the mouth is cut off, one cannot live. Therefore, this most important part of the body of the Lord is called the sitting place of the brāhmaṇas, who are inclined to the Vedic wisdom.
SB 3.6.30, Purport:
The main qualification of a brāhmaṇa is to be inclined to the Vedic wisdom. The Vedas are situated on the mouth of the Lord, and therefore anyone who is inclined to the Vedic wisdom is certainly situated on the mouth of the Lord, and he is a brāhmaṇa. This inclination towards Vedic wisdom is also not restricted to any particular caste or community. Anyone from any family and from any part of the world may become inclined to the Vedic wisdom, and that will qualify him as a real brāhmaṇa.
SB 3.6.34, Purport:
Since they are born from different parts of the body of the Supreme Lord in His gigantic form, all living entities in all parts of the entire universe are supposed to be eternal servitors of the supreme body. Every part of our own body, such as the mouth, hands, thighs and legs, is meant to render service to the whole. That is their constitutional position. In subhuman life the living entities are not conscious of this constitutional position, but in the human form of life they are supposed to know this through the system of the varṇas, the social orders. As above mentioned, the brāhmaṇa is the spiritual master of all the orders of society, and thus brahminical culture, culminating in the transcendental service of the Lord, is the basic principle for purifying the soul.
SB 3.6.35, Purport:
The froggish philosophers may go on with their mental speculations on the subject matter of the virāṭ, the gigantic form exhibited by the yogamāyā internal potency of the Supreme Personality of Godhead, but factually no one can measure such a vast exhibition. In Bhagavad-gītā (11.16), Arjuna, the recognized devotee of the Lord, says:
- aneka-bāhūdara-vaktra-netraṁ
- paśyāmi tvāṁ sarvato 'nanta-rūpam
- nāntaṁ na madhyaṁ na punas tavādiṁ
- paśyāmi viśveśvara viśva-rūpa
"O my Lord, O gigantic viśva-rūpa form, O master of the universe, I see innumerable hands, bodies, mouths and eyes in all directions, and they are all unlimited. I cannot find the end of this manifestation, nor do I see the middle, nor the beginning."
SB 3.6.35, Purport:
Bhagavad-gītā was specifically spoken to Arjuna, and the viśva-rūpa was exhibited before him at his request. He was awarded the specific eyes to see this viśva-rūpa, yet although he was able to see the Lord's innumerable hands and mouths, he was unable to see Him completely. Since Arjuna was unable to estimate the length and breadth of the potency of the Lord, who else would be able to do so?
SB 3.9.31, Purport:
It is cited herein by the Lord that during his daytime Brahmā would see Him as Lord Śrī Kṛṣṇa. He would appreciate how the Lord expanded Himself into all the calves during His childhood at Vṛndāvana, he would know how Yaśodāmayī saw all the universes and planetary systems within the mouth of Kṛṣṇa during His playful childhood pastimes, and he would also see that there are many millions of Brahmās during the appearance of Lord Kṛṣṇa in Brahmā's daytime. But all these manifestations of the Lord, appearing everywhere in His eternal, transcendental forms, cannot be understood by anyone but the pure devotees, who are always engaged in devotional service to the Lord and are fully absorbed in the Lord. The high qualifications of Brahmā are also indicated herein.
SB 3.10.14, Purport:
The scheduled creations and annihilations take place in terms of the supreme will. There are other creations due to interactions of material elements which take place by the intelligence of Brahmā. Later these will be more explicitly explained. At present, only preliminary information is given. The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one's qualitative actions and reactions.
SB 3.11.30, Translation:
The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.
SB 3.11.31, Purport:
It is said that the blazing fire from the mouth of Saṅkarṣaṇa rages for one hundred years of the demigods, or 36,000 human years. Then for another 36,000 years there are torrents of rain, accompanied by violent winds and waves, and the seas and oceans overflow. These reactions of 72,000 years are the beginning of the partial devastation of the three worlds. People forget all these devastations of the worlds and think themselves happy in the material progress of civilization. This is called māyā, or "that which is not."
SB 3.12.24, Translation:
Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā.
SB 3.12.26, Translation:
Lust and desire became manifested from the heart of Brahmā, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.
SB 3.12.26, Purport:
The power of speaking is called Sarasvatī, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmā. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samādhi, with faith.
SB 3.12.34, Translation:
Once upon a time, when Brahmā was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.
SB 3.12.35, Purport:
To distinguish human society from the animals there is the performance of religious activities in terms of the social statuses and orders of life. They are all clearly mentioned in the Vedic literatures and were manifested by Brahmā when the four Vedas were generated from his four mouths. Thus the duties of humankind in terms of the statuses and social orders were established to be observed by the civilized man. Those who traditionally follow these principles are called Āryans, or progressive human beings.
SB 3.12.36, Translation:
Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahmā established the Vedic knowledge which emanated from his mouth.
SB 3.12.39, Translation:
Then he created the fifth Veda—the Purāṇas and the histories—from all his mouths, since he could see all the past, present and future.
SB 3.12.40, Translation:
All the different varieties of fire sacrifices (ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, atirātra, vājapeya and gosava) became manifested from the eastern mouth of Brahmā.
SB 3.12.44, Translation:
The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhūḥ, bhuvaḥ and svaḥ all became manifested from the mouths of Brahmā, and the praṇava oṁkāra was manifested from his heart.
SB 3.13.4, Translation:
Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.
SB 3.13.36, Translation:
O Lord, Your tongue is a plate of sacrifice, Your nostril is another plate of sacrifice, in Your belly is the eating plate of sacrifice, and another plate of sacrifice is the holes of Your ears. In Your mouth is the Brahmā plate of sacrifice, Your throat is the plate of sacrifice known as soma, and whatever You chew is known as agni-hotra.
SB 3.14.32, Translation:
Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.
SB 3.14.32, Purport:
As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time. Kaśyapa Muni meditated on the impersonal brahma-jyotir by chanting the Gāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter can hear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymn Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can be chanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.
SB 3.16.8, Translation:
I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brāhmaṇas who have dedicated to Me the results of their activities and who are ever satisfied with My prasāda.
SB 3.16.8, Purport:
The devotee of the Lord, or the Vaiṣṇava, does not take anything without offering it to the Lord. Since a Vaiṣṇava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him. The Lord also relishes giving to the Vaiṣṇava's mouth all eatables offered to Him. It is clear from this verse that the Lord eats through the sacrificial fire and the brāhmaṇa's mouth. So many articles—grains, ghee, etc.—are offered in sacrifice for the satisfaction of the Lord. The Lord accepts sacrificial offerings from the brāhmaṇas and devotees, and elsewhere it is stated that whatever is given for the brāhmaṇas and Vaiṣṇavas to eat is also accepted by the Lord. But here it is said that He accepts offerings to the mouths of brāhmaṇas and Vaiṣṇavas with even greater relish.
SB 3.17.9, Translation:
In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.
SB 3.20.5, Purport:
The water of the Ganges is purified because it pours forth from the lotus feet of the Lord. Similarly, Bhagavad-gītā is as good as the water of the Ganges because it is spoken from the mouth of the Supreme Lord. So it is with any topic on the pastimes of the Lord or the characteristics of His transcendental activities. The Lord is absolute; there is no difference between His words, His perspiration or His pastimes.
SB 3.20.41, Purport:
The disease of insanity or being haunted by ghosts takes place in an unclean state of existence. Here it is clearly stated that when a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts then take advantage of his unclean state and haunt his body. In other words, those who drool while sleeping are considered unclean and are subject to be haunted by ghosts or to, go insane.
SB 3.22.2, Purport:
The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brāhmaṇas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord.
SB 3.22.4, Purport:
As stated before, the brāhmaṇas are produced from the mouth of the Lord, and the kṣatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varṇas and four āśramas.
SB 3.25.24, Purport:
Because a devotee is freed from all contaminated material association, he is not affected by the miseries of material existence. Even though he appears to be in the material world, he is not affected by the miseries of the material world. How is it possible? There is a very good example in the activities of the cat. The cat carries her kittens in her mouth, and when she kills a rat she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are sādhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence.
SB 3.26.54, Translation:
First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prāṇa, the vital air.
SB 3.26.63, Translation:
The god of fire entered His mouth with the organ of speech, but the virāṭ-puruṣa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virāṭ-puruṣa refused to be awakened.
SB 3.27.14, Purport:
Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of Lord Caitanya. He said clearly, upon the inquiry of Sanātana Gosvāmī, that a living entity is the servitor of Kṛṣṇa eternally. Kṛṣṇa also confirms in Bhagavad-gītā that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality.
SB 3.31.3, Translation:
In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.
SB Canto 4
SB 4.2.17, Translation:
The sage Maitreya continued: Thus Dakṣa, seeing Lord Śiva sitting as if against him, washed his hands and mouth and cursed him in the following words.
SB 4.6.44, Purport:
The brāhmaṇas, kṣatriyas, vaiśyas and śūdras are respectively the mouth, arms, abdomen and legs of the universal form of the Lord. As long as they are engaged in the service of the complete whole, their position is secure, otherwise they fall down from their respective positions and become degraded.
SB 4.7.14, Translation:
My dear great and powerful Lord Śiva, you were created first from the mouth of Lord Brahmā in order to protect the brāhmaṇas in pursuing education, austerities, vows and self-realization. As protector of the brāhmaṇas, you always protect the regulative principles they follow, just as a cowherd boy keeps a stick in his hand to give protection to the cows.
SB 4.7.14, Purport:
It is stated here that Lord Śiva is always interested in protecting the animals and the animalistic living entities, who are not very advanced in the spiritual sense. It is also stated that the brāhmaṇas are produced from the mouth of the Supreme Lord. We should always remember that Lord Śiva is being addressed as the representative of the Supreme Lord, Viṣṇu. In the Vedic literature it is described that the brāhmaṇas are born from the mouth of the universal form of Viṣṇu, the kṣatriyas are born from His arms, the vaiśyas from His abdomen or waist, and the śūdras from His legs. In the formation of a body, the head is the principal factor. The brāhmaṇas are born from the mouth of the Supreme Personality of Godhead in order to accept charity for worship of Viṣṇu and to spread Vedic knowledge. Lord Śiva is known as paśupati, the protector of the brāhmaṇas and other living entities. He protects them from the attacks of non-brāhmaṇas, or uncultured persons who are against the self-realization process.
SB 4.7.24, Purport:
The Supreme Lord, the Personality of Godhead, is always unlimited, and His glories cannot be completely enumerated by anyone, even by a personality like Lord Brahmā. It is said that Ananta, a direct incarnation of the Lord, has unlimited mouths, and with each mouth He has been trying to describe the glories of the Lord for an unlimited span of time, yet the glories of the Lord remain unlimited, and He therefore never finishes. It is not possible for any ordinary living entity to understand or to glorify the unlimited Personality of Godhead, but one can offer prayers or service to the Lord according to one's particular capacity.
SB 4.9.3, Translation:
When Dhruva Mahārāja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahārāja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms.
SB 4.12.30, Purport:
People with a poor fund of knowledge do not know the difference between the death of a devotee and the death of a nondevotee. In this connection, an example can be given: a cat carries its kittens in its mouth, and it also catches a rat in its mouth. Superficially, the catching of the rat and the kitten appear to be one and the same, but actually they are not. When the cat catches the rat in its mouth it means death for the rat, whereas when the cat catches the kitten, the kitten enjoys it. When Dhruva Mahārāja boarded the airplane, he took advantage of the arrival of death personified, who came to offer him obeisances; putting his feet on the head of death, he got up on the unique airplane, which is described here to be as big as a house (gṛham).
SB 4.16.2, Purport:
It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahmā, Lord Śiva and others? It is said that the Lord is śiva-viriñci-nutam (SB 11.5.33)-always worshiped by demigods like Lord Śiva and Lord Brahmā. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the sūta and māgadha felt inadequate to speak about King Pṛthu.
SB 4.20.24, Translation:
My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.
SB 4.20.24, Purport:
Mahārāja Pṛthu wanted to have a million ears to hear the glories of the lotus feet of the Lord. He specifically mentioned that the glories of the Lord should emanate from the mouths of pure devotees, who speak from the cores of their hearts. It is stated in the beginning of Śrīmad-Bhāgavatam (1.1.3), śuka-mukhād amṛta-drava-saṁyutam: the nectar of Śrīmad-Bhāgavatam became more relishable because it emanated from the mouth of Śrīla Śukadeva Gosvāmī. One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees. Śrī Sanātana Gosvāmī has strictly prohibited hearing from the mouth of a nondevotee. There are many professional reciters of Śrīmad-Bhāgavatam who speak the narrations very ornamentally, but a pure devotee does not like to hear from them because such glorification of the Lord is simply a vibration of material sound. But when heard from the mouth of a pure devotee, glorification of the Lord is immediately effective.
SB 4.20.24, Purport:
The words satāṁ prasaṅgān mama vīrya-saṁvidaḥ (SB 3.25.25) mean that glorification of the Lord is potent when uttered from the mouth of a pure devotee. The Lord has innumerable devotees all over the universe, and they have been glorifying the Lord since time immemorial and for an unlimited time. But still they cannot completely finish enumerating the glories of the Lord. Pṛthu Mahārāja therefore wanted innumerable ears, as Rūpa Gosvāmī also desired to have millions of ears and millions of tongues to chant and hear the glorification of the Lord.
SB 4.20.25, Translation:
My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees thus gradually come to the right conclusion about the value of life. My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the mouth of Your pure devotee.
SB 4.20.25, Purport:
It is explained in the previous verse that one has to hear glorification of the Lord from the mouth of a pure devotee. This is further explained here. The transcendental vibration from the mouth of a pure devotee is so powerful that it can revive the living entity's memory of his eternal relationship with the Supreme Personality of Godhead.
SB 4.20.25, Purport:
As expressed in a song by Ṭhākura Bhaktivinoda, Lord Caitanya says, jīva jāga, jīva jāga. The Lord asks every sleeping living entity to get up and engage in devotional service so that his mission in this human form of life may be fulfilled. This awakening voice comes through the mouth of a pure devotee.
SB 4.20.25, Purport:
A pure devotee always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord. Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord. As soon as a sleeping living entity hears the powerful voice emanating from the mouth of a pure devotee, he immediately remembers his eternal relationship with the Lord, although up until that moment he had forgotten everything.
SB 4.20.25, Purport:
For a conditioned soul, therefore, it is very important to hear from the mouth of a pure devotee, who is fully surrendered to the lotus feet of the Lord without any material desire, speculative knowledge or contamination of the modes of material nature. Every one of us is kuyogī because we have engaged in the service of this material world, forgetting our eternal relationship with the Lord as His eternal loving servants. It is our duty to rise from the kuyoga platform to become suyogīs, perfect mystics.
SB 4.20.25, Purport:
The process of hearing from a pure devotee is recommended in all Vedic scriptures, especially by Lord Caitanya Mahāprabhu. One may stay in his position of life—it does not matter what it is—but if one hears from the mouth of a pure devotee, he gradually comes to the understanding of his relationship with the Lord and thus engages in His loving service, and his life becomes completely perfect. Therefore, this process of hearing from the mouth of a pure devotee is very important for making progress in the line of spiritual understanding.
SB 4.21.41, Translation:
Although the Supreme Personality of Godhead, Ananta, eats through the fire sacrifices offered in the names of the different demigods, He does not take as much pleasure in eating through fire as He does in accepting offerings through the mouths of learned sages and devotees, for then He does not leave the association of devotees.
SB 4.21.52, Purport:
There is no other means for elevating one from the lowest stage of life to the highest stage but the execution of devotional service; as advised in the previous chapters of Śrīmad-Bhāgavatam, one can raise himself from the lowest position to the highest simply by associating with devotees and hearing Śrīmad-Bhāgavatam regularly from their mouths.
SB 4.22.22, Purport:
To serve the topmost devotee means to hear from him about the glories of the Supreme Personality of Godhead. To hear the glories of the Supreme Personality of Godhead from the mouth of a pure devotee is to acquire a pious life.
SB 4.24.35, Purport:
The material scientists may have discovered the law of gravity, which maintains the integration of objects within the material energy, yet the master of all integration can create devastation by the disintegrating blazing fire emanating from His mouth.
SB 4.24.36, Translation:
My Lord, as the supreme directing Deity known as Aniruddha, You are the master of the senses and the mind. I therefore offer my obeisances unto You again and again. You are known as Ananta as well as Saṅkarṣaṇa because of Your ability to destroy the whole creation by the blazing fire from Your mouth.
SB 4.24.53, Purport:
Regardless of one's condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the transcendental messages of the Lord through the mouths of devotees, he gradually conquers the unconquerable God.
SB 4.25.5, Purport:
Although at the present moment the younger generation in Western countries has sufficient education, beauty and wealth, and although there is enough food, clothing, and facilities for sense gratification, they are in distress. Indeed, they are so distressed that they become hippies, and the laws of nature force them to accept a wretched life. Thus they go about unclean and without shelter or food, and they are forced to sleep in the street. It can be concluded that one cannot become happy by simply performing pious activities. It is not a fact that those who are born with a silver spoon in their mouth are free from the material miseries of birth, old age, disease and death. The conclusion is that one cannot be happy by simply executing pious or impious activities. Such activities simply cause entanglement and transmigration from one body to another.
SB 4.25.13, Purport:
The body has been called the city of nine gates, and these nine gates include two eyes, two ears, two nostrils, one mouth, a genital and a rectum. When the nine gates are clean and working properly, it is to be understood that the body is healthy.
SB 4.25.22, Purport:
The body of intelligence enjoys the objects of sense gratification that cover it, such as smell, vision and hearing. The word sunāsām ("beautiful nose") indicates the organ for acquiring knowledge by smell. Similarly, the mouth is the instrument for acquiring knowledge by taste, for by chewing an object and touching it with the tongue we can understand its taste. The word sukapolām ("nice forehead") indicates a clear brain capable of understanding things as they are. By intelligence one can set things in order. The earrings set upon the two ears are placed there by the work of the intelligence. Thus the ways of acquiring knowledge are described metaphorically.
SB 4.25.31, Translation:
My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me.
SB 4.25.45, Purport:
The seven gates of the body that are situated upward are the two eyes, two nostrils, two ears and one mouth. The two subterranean gates are the rectum and the genitals. The king, or the ruler of the body, who is the living entity, uses all these doors to enjoy different types of material pleasures. The system of opening different gates to different places is still evident in old Indian cities. Formerly a capital was surrounded by walls, and one passed through various gates to go to various cities or toward specific directions. In Old Delhi there are still remnants of surrounding walls and various gates known as the Kashmiri Gate, the Lahori Gate, etc. Similarly, in Ahmadabad there is a Delhi Gate. The point of this simile is that the living entity wants to enjoy different types of material opulences, and to this end nature has given him various holes in his body that he can utilize for sense enjoyment.
SB 4.25.46, Purport:
Of the seven doors on the surface—namely the two eyes, two ears, two nostrils and one mouth—five look forward, and these are described as the doors facing the eastern side. Since looking forward means seeing the sun, these are described as the eastern gates, for the sun rises in the east. The gate on the northern side and the gate on the southern side represent the two ears, and the two gates facing the western side represent the rectum and the genitals. All the doors and gates are described below.
SB 4.25.49, Purport:
The mouth is here described as the chief or the most important gate. The mouth is a very important entrance because one has two functions to conduct with the mouth. One function is eating, and the other is speaking. Our eating is done with the friend Rasajña, the tongue, which can taste so many different types of foods. The tongue is also used for speaking, and it can speak of either material sense enjoyment or Vedic knowledge. Of course, here material sense enjoyment is stressed. Therefore the word rasajña is used.
SB 4.25.54, Purport:
Of the senses that are working, the hands and legs are very important, but they have no eyes to see. This means that in the hands and legs there are no holes. In the head there are many holes—two eyes, two nostrils, two ears and one mouth—but lower down, in the arms and legs, there are no holes. Consequently, the arms and legs have been described as andha, blind. Although the living entity has many holes in his body, he nonetheless has to work with his hands and arms. Although the living entity is the master of many other senses, when he has to go somewhere, do something or touch something, he has to use his blind legs and hands.
SB 4.28.4, Purport:
The body has nine gates—the two eyes, two nostrils, two ears, mouth, rectum and genitals. When one is harassed by the invalidity of old age, various diseases manifest at the gates of the body. For example, the eyes become so dim that one requires spectacles, and the ears become too weak to hear directly, and therefore one requires hearing aids. The nostrils are blocked by mucus, and one has to always sniff a medicinal bottle containing ammonia. Similarly, the mouth, too weak to chew, requires false teeth. The rectum also gives one trouble, and the evacuation process becomes difficult. Sometimes one has to take enemas and sometimes use a surgical nozzle to accelerate the passing of urine. In this way the city of Purañjana was attacked at various gates by the soldiers. Thus in old age all the gates of the body are blocked by so many diseases, and one has to take help from so many medicines and surgical appliances.
SB 4.28.57, Purport:
The five senses that acquire knowledge are sight, taste, smell, sound and touch, and these act through the nine gates—the two eyes, two ears, one mouth, two nostrils, one genital and one rectum. These holes are compared to gates in the walls of the city. The principal ingredients are earth, water and fire, and the principal actor is the mind, which is controlled by the intelligence (buddhi).
SB 4.29.8, Translation:
The eyes, nostrils and ears are pairs of gates situated in one place. The mouth, genital and rectum are also different gates. Being placed into a body having these nine gates, the living entity acts externally in the material world and enjoys sense objects like form and taste.
SB 4.29.9, Translation:
Two eyes, two nostrils and a mouth—all together five—are situated in the front. The right ear is accepted as the southern gate, and the left ear is the northern gate. The two holes, or gates, situated in the west are known as the rectum and genital.
SB 4.29.9, Purport:
Of all sides, the eastern is considered most important, primarily because the sun rises from that direction. The gates on the eastern side—the eyes, nose and mouth—are thus very important gates in the body.
SB 4.29.11, Translation:
The two doors named Nalinī and Nālinī should be known as the two nostrils, and the city named Saurabha represents aroma. The companion spoken of as Avadhūta is the sense of smell. The door called Mukhyā is the mouth, and Vipaṇa is the faculty of speech. Rasajña is the sense of taste.
SB 4.29.11, Purport:
Just as the air or wind cannot be checked by anyone, the two nostrils, situated in one place, enjoy the sense of smell without impediment. When the tongue is present, the mouth continually tastes all kinds of relishable foodstuffs.
SB 4.29.39-40, Purport:
The cultivation of Kṛṣṇa consciousness is possible where great devotees live together and constantly engage in hearing and chanting the glories of the Lord. In a holy place like Vṛndāvana, there are many devotees constantly engaged in chanting and hearing the glories of the Lord. If one gets the chance to hear from pure devotees in such a place, allowing the constant flow of the river of nectar to come from the mouths of pure devotees, then the cultivation of Kṛṣṇa consciousness becomes very easy. When one is engaged in constantly hearing the glories of the Lord, he certainly rises above the bodily conception. When one is in the bodily conception, he feels the pangs of hunger and thirst, fear, lamentation and illusion. But when one is engaged in hearing and chanting the glories of the Lord, he transcends the bodily conception.
SB 4.29.69, Purport:
No living entity is free from the cycle of birth and death unless he takes to Kṛṣṇa consciousness; therefore in this verse it is clearly stated (sattvaika-niṣṭhe) that when one is fully absorbed in Kṛṣṇa consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Viśvanātha Cakravartī Ṭhākura cites the example of mother Yaśodā's seeing the whole cosmic manifestation within the mouth of Lord Kṛṣṇa. By the grace of Lord Kṛṣṇa, mother Yaśodā saw all the universes and planets within the mouth of Kṛṣṇa. Similarly, by the grace of the Supreme Personality of Godhead, Kṛṣṇa, a Kṛṣṇa conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead.
SB 4.30.14, Translation:
Thereafter the child, who was left to the care of the trees, began to cry in hunger. At that time the king of the forest, namely the king of the moon planet, out of compassion placed his finger, which poured forth nectar, within the child's mouth. Thus the child was raised by the mercy of the king of the moon.
SB 4.30.14, Purport:
Although the Apsarā left her child to the care of the trees, the trees could not take care of the child properly; therefore the trees handed the child over to the king of the moon. Thus Candra, king of the moon, put his finger within the mouth of the child to satisfy her hunger.
SB 4.30.45, Translation:
My dear King, at the time of devastation, Lord Śiva emits fire and air from his mouth out of anger. To make the surface of the earth completely treeless, the Pracetās also emitted fire and air from their mouths.
SB 4.30.47, Purport:
The daughter of the trees is referred to in text 13 of this chapter. This daughter was born of Kaṇḍu and Pramlocā. The society girl Pramlocā, after giving birth to the child, immediately left for the heavenly kingdom. While the child was crying, the king of the moon took compassion upon her and saved her by putting his finger into her mouth. This child was cared for by the trees, and when she grew up, by the order of Lord Brahmā, she was delivered to the Pracetās as their wife.
SB 4.31.24, Translation:
Hearing from Nārada's mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination.
SB Canto 5
SB 5.2.6, Translation:
Like a honeybee, the Apsarā smelled the beautiful and attractive flowers. She could attract the minds and vision of both humans and demigods by her playful movements, her shyness and humility, her glances, the very pleasing sounds that poured from her mouth as she spoke, and the motion of her limbs. By all these qualities, she opened for Cupid, who bears an arrow of flowers, a path of aural reception into the minds of men. When she spoke, nectar seemed to flow from her mouth. As she breathed, the bees, mad for the taste of her breath, tried to hover about her beautiful lotuslike eyes. Disturbed by the bees, she tried to move hastily, but as she raised her feet to walk quickly, her hair, the belt on her hips, and her breasts, which were like water jugs, also moved in a way that made her extremely beautiful and attractive. Indeed, she seemed to be making a path for the entrance of Cupid, who is most powerful. Therefore the prince, completely subdued by seeing her, spoke to her as follows.
SB 5.2.12, Translation:
O best friend, will you kindly show me the place where you reside? I cannot imagine how the residents of that place have gotten such wonderful bodily features as your raised breasts, which agitate the mind and eyes of a person like me who sees them. Judging by the sweet speech and kind smiles of those residents, I think that their mouths must contain nectar.
SB 5.2.12, Purport:
Not only was Āgnīdhra captivated by the girl's raised breasts; he was also attracted by her sweet speech. Nectar seemed to emanate from her mouth, and therefore he was increasingly surprised.
SB 5.2.13, Translation:
My dear friend, what do you eat to maintain your body? Because you are chewing betel, a pleasing scent is emanating from your mouth. This proves that you always eat the remnants of food offered to Viṣṇu. Indeed, you must also be an expansion of Lord Viṣṇu's body. Your face is as beautiful as a pleasing lake. Your jeweled earrings resemble two brilliant sharks with unblinking eyes like those of Viṣṇu, and your own eyes resemble two restless fish. Simultaneously, therefore, two sharks and two restless fish are swimming in the lake of your face. Besides them, the white rows of your teeth seem like rows of very beautiful swans in the water, and your scattered hair resembles swarms of bumblebees following the beauty of your face.
SB 5.3.17, Translation:
The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nābhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brāhmaṇas, your vibrations should not prove untrue. I consider the brāhmaṇas who are well qualified with brahminical qualities to be as good as My own mouth.
SB 5.3.17, Purport:
Whatever a brāhmaṇa speaks cannot be nullified or changed in any circumstance. According to the Vedic injunctions, a brāhmaṇa is the mouth of the Supreme Personality of Godhead; therefore in all rituals a brāhmaṇa is offered food (brāhmaṇa-bhojana) because when a brāhmaṇa eats, it is considered that the Supreme Lord Himself eats. Similarly, whatever a brāhmaṇa speaks cannot be changed. It must act. The learned sages who were priests at Mahārāja Nābhi's sacrifice were not only brāhmaṇas but were so qualified that they were like devas, demigods, or God Himself. If this were not the case, how could they invite Lord Viṣṇu to come to the sacrificial arena?
SB 5.5.23, Translation:
O respectful brāhmaṇas, as far as I am concerned, no one is equal or superior to the brāhmaṇas in this world. I do not find anyone comparable to them. When people know My motive after performing rituals according to the Vedic principles, they offer food to Me with faith and love through the mouth of a brāhmaṇa. When food is thus offered unto Me, I eat it with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from the food offered in the sacrificial fire.
SB 5.5.31, Translation:
Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His reddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost.
SB 5.6.7, Translation:
Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṅka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.
SB 5.6.10, Translation:
People who are lowest among men and bewildered by the illusory energy of the Supreme Lord will give up the original varṇāśrama-dharma and its rules and regulations. They will abandon bathing three times daily and worshiping the Lord. Abandoning cleanliness and neglecting the Supreme Lord, they will accept nonsensical principles. Not regularly bathing or washing their mouths regularly, they will always remain unclean, and they will pluck out their hair. Following a concocted religion, they will flourish. During this age of Kali, people are more inclined to irreligious systems. Consequently these people will naturally deride Vedic authority, the followers of Vedic authority, the brāhmaṇas, the Supreme Personality of Godhead and the devotees.
SB 5.6.12, Purport:
The symptoms of Kali-yuga are predicted in the Twelfth Canto, Third Chapter, of Śrīmad-Bhāgavatam. Lāvaṇyaṁ keśa-dhāraṇam. It is predicted how fallen souls will behave. They will keep their hair long and consider themselves very beautiful, or they will pluck out their hair as the Jains do. They will keep themselves unclean and will not wash their mouths. Jains refer to Lord Ṛṣabhadeva as their original preceptor. If such people are serious followers of Ṛṣabhadeva, they must also take His instructions. In the Fifth Chapter of this canto, Ṛṣabhadeva gave His one hundred sons instructions whereby they could become free from the clutches of māyā. If one actually follows Ṛṣabhadeva, he will certainly be delivered from the clutches of māyā and return home, back to Godhead. If one strictly follows the instructions of Ṛṣabhadeva given in the Fifth Chapter, he will certainly be liberated. Lord Ṛṣabhadeva incarnated specifically to deliver these fallen souls.
SB 5.8.25, Purport:
According to Āyur-vedic treatment, it is said that if one has a high fever, someone should splash him with water after gargling this water. In this way the fever subsides. Although Bharata Mahārāja was very aggrieved due to the separation of his so-called son, the deer, he thought that the moon was splashing gargled water on him from its mouth and that this water would subdue his high fever, which was raging due to separation from the deer.
SB 5.11.10, Purport:
There are different objects for the eleven items. Through the nose we can smell, by the eyes we can see, by the ears we can hear, and in this way we gather knowledge. Similarly, there are the karmendriyas, the working senses—the hands, legs, genitals, rectum, mouth and so forth. When the false ego expands, it makes one think. "This is my body, family, society, country," etc.
SB 5.16.23, Translation:
The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.
SB 5.20.3-4, Purport:
"The demigod of the moon, Candra, came from the mind of Nārāyaṇa, and the sun-god came from His eyes. The controlling deities of hearing and the life air came from Nārāyaṇa, and the controlling deity of fire was generated from His mouth. Prajāpati, Lord Brahmā, came from Nārāyaṇa, Indra came from Nārāyaṇa, and the eight Vasus, the eleven expansions of Lord Śiva and the twelve Ādityas also came from Nārāyaṇa."
SB 5.23.7, Translation:
On the upper chin of the śiśumāra is Agasti; on its lower chin, Yamarāja; on its mouth, Mars; on its genitals, Saturn; on the back of its neck, Jupiter; on its chest, the sun; and within the core of its heart, Nārāyaṇa. Within its mind is the moon; on its navel, Venus; and on its breasts, the Aśvinī-kumāras. Within its life air, which is known as prāṇāpāna, is Mercury, on its neck is Rāhu, all over its body are comets, and in its pores are the numerous stars.
SB 5.25.7, Translation:
Śukadeva Gosvāmī continued: The demigods, the demons, the Uragas (serpentine demigods), the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tulasī blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.
SB 5.25.8, Translation:
If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual master in the chain of disciplic succession, and if they always meditate upon Saṅkarṣaṇa, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activities. Nārada Muni, the son of Lord Brahmā, always glorifies Anantadeva in his father's assembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument (or a celestial singer) known as Tumburu.
SB 5.25.9, Purport:
"While bearing the universe on one of His hoods, Anantadeva chants the glories of Kṛṣṇa with each of His thousands of mouths.
SB 5.26.29, Translation:
Any brāhmaṇa or brāhmaṇa's wife who drinks liquor is taken by the agents of Yamarāja to the hell known as Ayaḥpāna. This hell also awaits any kṣatriya, vaiśya, or person under a vow who in illusion drinks soma-rasa. In Ayaḥpāna the agents of Yamarāja stand on their chests and pour hot melted iron into their mouths.
SB Canto 6
SB 6.1.30, Translation:
My dear King, the order carriers of Viṣṇu, the Viṣṇudūtas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajāmila, who had certainly chanted without offense because he had chanted in complete anxiety.
SB 6.1.40, Purport:
The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiṣṇava principles because Viṣṇu is the origin of the Vedas. The Vedas contain nothing besides the instructions of Viṣṇu, and one who follows the Vedic principles is a Vaiṣṇava. The Vaiṣṇava is not a member of a manufactured community of this material world.
SB 6.3.34, Translation:
After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadūtas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.
SB 6.4.5, Translation:
Because of having undergone long austerities in the water, the Pracetās were very angry at the trees. Desiring to burn them to ashes, they generated wind and fire from their mouths.
SB 6.4.5, Purport:
Here the word tapo-dīpita-manyavaḥ indicates that persons who have undergone severe austerity (tapasya) are endowed with great mystic power, as evinced by the Pracetās, who created fire and wind from their mouths. Although devotees undergo severe tapasya, however, they are vimanyavaḥ, sādhavaḥ, which means that they are never angry. They are always decorated with good qualities.
SB 6.8 Summary:
This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.
To take protection from this shield, one must first touch kuśa grass and wash one's mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands.
SB 6.8.4-6, Translation:
Viśvarūpa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform ācamana by chanting this mantra: oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. Then one should touch kuśa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Nārāyaṇa coat of armor. First, while chanting the mantra composed of eight syllables (oṁ namo nārāyaṇāya), beginning with the praṇava, the syllable oṁ, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable (ya), while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyāsa and saṁhāra-nyāsa respectively.
SB 6.9.13-17, Translation:
Like arrows released in the four directions, the demon's body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon's body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.
SB 6.9.52, Purport:
When the great saint Dadhīci informed them of Indra's threat, the Aśvinī-kumāras replied, "Let us first cut off your head and replace it with the head of a horse. You can instruct brahma-vidyā through the horse's head, and when Indra returns and cuts off that head, we shall reward you and restore your original head." Since Dadhīci had promised to impart brahma-vidyā to the Aśvinī-kumāras, he agreed to their proposal. Therefore, because Dadhīci imparted brahma-vidyā through the mouth of a horse, this brahma-vidyā is also known as Aśvaśira.
SB 6.11.11, Translation:
Struck with the club by Vṛtrāsura like a mountain struck by a thunderbolt, the elephant Airāvata, feeling great pain and spitting blood from its broken mouth, was pushed back fourteen yards. In great distress, the elephant fell, with Indra on its back.
SB 6.12.27-29, Translation:
Vṛtrāsura was very powerful in physical strength and influence. He placed his lower jaw on the ground and his upper jaw in the sky. His mouth became very deep, like the sky itself, and his tongue resembled a large serpent. With his fearful, deathlike teeth, he seemed to be trying to devour the entire universe. Thus assuming a gigantic body, the great demon Vṛtrāsura shook even the mountains and began crushing the surface of the earth with his legs, as if he were the Himalayas walking about. He came before Indra and swallowed him and Airāvata, his carrier, just as a big python might swallow an elephant.
SB 6.14.9, Translation:
Śrī Śukadeva Gosvāmī said: O King, I shall speak to you the same history I have heard from the mouths of Vyāsadeva, Nārada and Devala. Please listen with attention.
SB 6.14.59, Translation:
Śrī Śukadeva Gosvāmī continued: Accompanied by his wife, who was thus lamenting for her dead son, King Citraketu began crying loudly with an open mouth, being greatly aggrieved.
SB 6.17.40, Purport:
Śrī Sanātana Gosvāmī has strictly forbidden us to hear about the activities of the Lord and His devotees from the mouths of nondevotees:
- avaiṣṇava-mukhodgīrṇaṁ
- pūtaṁ hari-kathāmṛtam
- śravaṇaṁ naiva kartavyaṁ
- sarpocchiṣṭaṁ yathā payaḥ
"One should not hear anything about Kṛṣṇa from a non-Vaiṣṇava. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by a non-Vaiṣṇava are also poisonous." One must be a bona fide devotee, and then he can preach and impress devotional service upon his listeners.
SB 6.18.50, Translation:
After eating, you should not go out to the street without having washed your mouth, hands and feet. You should not go out in the evening or with your hair loose, nor should you go out unless you are properly decorated with ornaments. You should not leave the house unless you are very grave and are sufficiently covered.
SB 6.18.60, Translation:
Having grown weak and thin because of strictly following the principles of the vow, Diti once unfortunately neglected to wash her mouth, hands and feet after eating and went to sleep during the evening twilight.
SB 6.19 Summary:
While offering the Lord all paraphernalia for worship, such as ornaments, a sacred thread, scents, nice flowers, incense and water for bathing and washing His feet, hands and mouth, one should invite the Lord with this mantra: oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahāvibhūtipataye saha mahā-vibhūtibhir balim upaharāmi. Then one should offer twelve oblations in the fire while chanting this mantra: oṁ namo bhagavate mahā-puruṣāya mahāvibhūti-pataye svāhā. One should offer obeisances while chanting this mantra ten times. Then one should chant the Lakṣmī-Nārāyaṇa mantra.
SB 6.19.7, Translation:
"My Lord Viṣṇu, full in six opulences, You are the best of all enjoyers and the most powerful. O husband of mother Lakṣmī, I offer my respectful obeisances unto You, who are accompanied by many associates, such as Viśvaksena. I offer all the paraphernalia for worshiping You." One should chant this mantra every day with great attention while worshiping Lord Viṣṇu with all paraphernalia, such as water for washing His feet, hands and mouth and water for His bath. One must offer Him various presentations for His worship, such as garments, a sacred thread, ornaments, scents, flowers, incense and lamps.
SB 6.19.15, Translation:
Śrī Śukadeva Gosvāmī continued: Thus one should worship Lord Viṣṇu, who is known as Śrīnivāsa, along with mother Lakṣmī, the goddess of fortune, by offering prayers according to the process mentioned above. After removing all the paraphernalia of worship, one should offer them water to wash their hands and mouths, and then one should worship them again.
| Page Title: | Mouth (SB cantos 1 - 6) |
| Compiler: | Rishab |
| Created: | 24 of May, 2011 |
| Totals by Section: | BG=0, SB=163, CC=0, OB=0, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 163 |