Cave (SB)

Expressions researched:
"cave" |"cave's" |"cavelike" |"caveman" |"cavemen" |"caves"

SB Canto 1

SB 1.6.13, Translation:

I then passed alone through many forests of rushes, bamboo, reeds, sharp grass, weeds and caves, which were very difficult to go through alone. I visited deep, dark and dangerously fearful forests, which were the play yards of snakes, owls and jackals.

SB 1.12.22, Purport:

The Himalaya Mountains are famous for all richness. There are innumerable caves to live in, numberless trees of good fruits to eat, good springs to drink water from and profuse drugs and minerals to cure diseases. Any man who is not materially prosperous can take shelter of these great mountains, and he will be provided with everything required. Both the materialist and the spiritualist can take advantage of the great shelter of the Himalayas.

SB Canto 2

SB 2.2.5, Translation:

Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?

SB 2.2.5, Purport:

He simply salvages it from the rejected torn cloth thrown in the street. When he is hungry he may go to a magnanimous tree which drops fruits, and when he is thirsty he may drink water from the flowing river. He does not require to live in a comfortable house, but should find a cave in the hills and not be afraid of jungle animals, keeping faith in God, who lives in everyone's heart. The Lord may dictate to tigers and other jungle animals not to disturb His devotee. Haridāsa Ṭhākura, a great devotee of Lord Śrī Caitanya, used to live in such a cave, and by chance a great venomous snake was a co-partner of the cave. Some admirer of Ṭhākura Haridāsa who had to visit the Ṭhākura every day feared the snake and suggested that the Ṭhākura leave that place. Because his devotees were afraid of the snake and they were regularly visiting the cave, Ṭhākura Haridāsa agreed to the proposal on their account. But as soon as this was settled, the snake actually crawled out of its hole in the cave and left the cave for good before everyone present. By the dictation of the Lord, who lived also within the heart of the snake, the snake gave preference to Haridāsa and decided to leave the place and not disturb him.

SB 2.7.31, Translation:

Lord Kṛṣṇa saved His foster father, Nanda Mahārāja, from the fear of the demigod Varuṇa and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vṛndāvana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Kṛṣṇa awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood.

SB Canto 3

SB 3.17.8, Translation:

Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.

SB 3.26.4, Purport:

In another place in the Śrīmad-Bhāgavatam, in the First Canto, Seventh Chapter, it is stated that Vyāsadeva, by his spiritual vision, saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy.

SB 3.30.27, Translation:

Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave.

SB Canto 4

SB 4.6.11, Translation:

There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found.

SB Canto 5

SB 5.2 Summary:

In this chapter, the character of Mahārāja Āgnīdhra is described. When Mahārāja Priyavrata went off for spiritual realization, his son Āgnīdhra became the ruler of Jambūdvīpa, in accordance with Mahārāja Priyavrata's instructions, and maintained its residents with the same affection a father feels for his sons. Once Mahārāja Āgnīdhra desired to have a son, and therefore he entered a cave of Mandara Mountain to practice austerity. Understanding his desire, Lord Brahmā sent a celestial girl named Pūrvacitti to Āgnīdhra's hermitage. After dressing herself very attractively, she presented herself before him with various feminine movements, and Āgnīdhra was naturally attracted to her.

SB 5.8.6, Translation:

Being separated from its flock and distressed by its miscarriage, the black doe, having crossed the river, was very much distressed. Indeed, it fell down in a cave and died immediately.

SB 5.13.18, Translation:

When the living entity becomes exactly like a monkey jumping from one branch to another, he remains in the tree of household life without any profit but sex. Thus he is kicked by his wife just like the he-ass. Unable to gain release, he remains helplessly in that position. Sometimes he falls victim to an incurable disease, which is like falling into a mountain cave. He becomes afraid of death, which is like the elephant in the back of that cave, and he remains stranded, grasping at the twigs and branches of a creeper.

SB 5.14.33, Translation and Purport:

In this material world, when the conditioned soul forgets his relationship with the Supreme Personality of Godhead and does not care for Kṛṣṇa consciousness, he simply engages in different types of mischievous and sinful activities. He is then subjected to the threefold miseries, and, out of fear of the elephant of death, he falls into the darkness found in a mountain cave.

Everyone is afraid of death, and however strong a materialistic person may be, when there is disease and old age one must certainly accept death's notice. The conditioned soul becomes very morose to receive notice of death. His fear is compared to the fear experienced upon entering a dark mountain cave, and death is compared to a great elephant.

SB 5.14.46, Purport:

Intelligence is meant for Kṛṣṇa consciousness, but due to material existence we divert all our intelligence to achieve material facilities. Everything belongs to Kṛṣṇa, the Supreme Personality of Godhead, but due to our perverted mind and senses, we plunder the property of the Lord and engage in satisfying our senses. The jackals and tigers in the forest are our family members, and the herbs and creepers are our material desires. The mountain cave is our happy home, and the mosquitoes and serpents are our enemies. The rats, beasts and vultures are different types of thieves who take away our possessions, and the gandharva-pura is the phantasmagoria of the body and home. The will-o'-the-wisp is our attraction for gold and its color, and material residence and wealth are the ingredients for our material enjoyment.

SB 5.20.5, Purport:

"O Nāciketā, the expansions of Lord Viṣṇu as the tiny living entity and the Supersoul are both situated within the cave of the heart of this body. Having entered that cavity, the living entity, resting on the chief of the life airs, enjoys the results of activities, and the Supersoul, acting as witness enables him to enjoy them. Those who are well-versed in knowledge of Brahman and those householders who carefully follow the Vedic regulations say that the difference between the two is like the difference between a shadow and the sun."

SB 5.24.23, Translation:

When the Supreme Personality of Godhead could see no other means of taking everything away from Bali Mahārāja, He adopted the trick of begging from him and took away all the three worlds. Thus only his body was left, but the Lord was still not satisfied. He arrested Bali Mahārāja, bound him with the ropes of Varuṇa and threw him in a cave in a mountain. Nevertheless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as follows.

SB 5.26 Summary:

A person addicted to drinking wine is put into the hell named Ayaḥpāna. One who violates etiquette by not showing proper respect to superiors is put into the hell known as Kṣārakardama. A person who sacrifices human beings to Bhairava is put into the hell called Rakṣogaṇa-bhojana. A person who kills pet animals is put into the hell called Śūlaprota. A person who gives trouble to others is put into the hell known as Dandaśūka. One who imprisons a living entity within a cave is put into the hell known as Avaṭa-nirodhana. A person who shows unwarranted wrath toward a guest in his house is put into the hell called Paryāvartana. A person maddened by possessing riches and thus deeply absorbed in thinking of how to collect money is put into the hell known as Sūcīmukha.

SB 5.26.34, Translation:

Those who in this life confine other living entities in dark wells, granaries or mountain caves are put after death into the hell known as Avaṭa-nirodhana. There they themselves are pushed into dark wells, where poisonous fumes and smoke suffocate them and they suffer very severely.

SB Canto 6

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 Canto 7

SB 7.8.19-22, Translation:

Hiraṇyakaśipu studied the form of the Lord, trying to decide who the form of Nṛsiṁha-deva standing before him was. The Lord's form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teeth; and His razor-sharp tongue, which moved about like a dueling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons.

SB 7.12.20, Translation:

A vānaprastha should prepare a thatched cottage or take shelter of a cave in a mountain only to keep the sacred fire, but he should personally practice enduring snowfall, wind, fire, rain and the shining of the sun.

SB Canto 8

SB 8.2.5, Translation and Purport:

The inhabitants of the higher planets—the Siddhas, Cāraṇas, Gandharvas, Vidyādharas, serpents, Kinnaras and Apsarās—go to that mountain to sport. Thus all the caves of the mountain are full of these denizens of the heavenly planets.

As ordinary men may play in the salty ocean, the inhabitants of the higher planetary systems go to the ocean of milk. They float in the ocean of milk and also enjoy various sports within the caves of Trikūṭa Mountain.

SB 8.2.6, Translation:

Because of the resounding vibrations of the denizens of heaven singing in the caves, the lions there, being very proud of their strength, roar with unbearable envy, thinking that another lion is roaring in that way.

SB 8.4.17-24, Translation:

The Supreme Personality of Godhead said: Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahmā and Lord Śiva; the three peaks of Trikūṭa Mountain, made of gold, silver and iron; My very pleasing abode (the ocean of milk); the white island, Śvetadvīpa, which is always brilliant with spiritual rays; My mark of Śrīvatsa; the Kaustubha gem; My Vaijayantī garland; My club, Kaumodakī; My Sudarśana disc and Pāñcajanya conchshell; My bearer, Garuḍa, the king of the birds; My bed, Śeṣa Nāga; My expansion of energy the goddess of fortune; Lord Brahmā; Nārada Muni; Lord Śiva; Prahlāda; My incarnations like Matsya, Kūrma and Varāha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra oṁkāra; the Absolute Truth; the total material energy; the cows and brāhmaṇas; devotional service; the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa; the Rivers Ganges, Sarasvatī, Nandā and Yamunā (Kālindī); the elephant Airāvata; Dhruva Mahārāja; the seven ṛṣis; and the pious human beings.

SB 8.19.11, Translation:

Upon seeing that the residence of Lord Viṣṇu was vacant, Hiraṇyakaśipu began searching for Lord Viṣṇu everywhere. Angry at not seeing Him, Hiraṇyakaśipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiraṇyakaśipu, the greatest hero, did not see Viṣṇu anywhere.

SB Canto 9

SB 9.4.50, Translation:

As the blazing flames of a forest fire pursue a snake, the disc of the Supreme Personality of Godhead began following Durvāsā Muni. Durvāsā Muni saw that the disc was almost touching his back, and thus he ran very swiftly, desiring to enter a cave of Sumeru Mountain.

SB 9.4.51, Translation:

Just to protect himself, Durvāsā Muni fled everywhere, in all directions—in the sky, on the surface of the earth, in caves, in the ocean, on different planets of the rulers of the three worlds, and even on the heavenly planets—but wherever he went he immediately saw following him the unbearable fire of the Sudarśana cakra.

SB Canto 10.1 to 10.13

SB 10.6.15-17, Translation:

The Rākṣasī's mouth was full of teeth, each resembling the front of a plow, her nostrils were deep like mountain caves, and her breasts resembled big slabs of stone fallen from a hill. Her scattered hair was the color of copper. The sockets of her eyes appeared like deep blind wells, her fearful thighs resembled the banks of a river, her arms, legs and feet seemed like big bridges, and her abdomen appeared like a dried-up lake. The hearts, ears and heads of the cowherd men and women were already shocked by the Rākṣasī's screaming, and when they saw the fierce wonder of her body, they were even more frightened.

SB 10.12.16, Translation:

fter thus deciding, that crooked Aghāsura assumed the form of a huge python, as thick as a big mountain and as long as eight miles. Having assumed this wonderful python's body, he spread his mouth like a big cave in the mountains and lay down on the road, expecting to swallow Kṛṣṇa and His associates the cowherd boys.

SB 10.12.17, Translation:

His lower lip rested on the surface of the earth, and his upper lip was touching the clouds in the sky. The borders of his mouth resembled the sides of a big cave in a mountain, and the middle of his mouth was as dark as possible. His tongue resembled a broad traffic-way, his breath was like a warm wind, and his eyes blazed like fire.

SB 10.12.21, Translation:

On the left and right, the two depressions resembling mountain caves are the corners of its mouth, and the high mountain peaks are its teeth.

SB 10.12.22, Translation:

In length and breadth the animal's tongue resembles a broad traffic-way, and the inside of its mouth is very, very dark, like a cave in a mountain.

SB 10.13.14, Translation:

"Let Me go and search for the calves," Kṛṣṇa said. "Don't disturb your enjoyment." Then, carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Kṛṣṇa, immediately went out to search for the calves of His friends. To please His friends, He began searching in all the mountains, mountain caves, bushes and narrow passages.

SB 10.13.41, Purport:

For one year Lord Brahmā kept the calves and boys lying down in a cave by his mystic power. Therefore when Brahmā saw Lord Kṛṣṇa still playing with all the cows and calves, he began trying to reason about what was happening. "What is this?" he thought. "Maybe I took those calves and cowherd boys away but now they have been taken from that cave. Is this what has happened? Has Kṛṣṇa brought them back here?" Then, however, Lord Brahmā saw that the calves and boys he had taken were still in the same mystic māyā into which he had put them. Thus he concluded that the calves and cowherd boys now playing with Kṛṣṇa were different from the ones in the cave. He could understand that although the original calves and boys were still in the cave where he had put them, Kṛṣṇa had expanded Himself and so the present demonstration of calves and boys consisted of expansions of Kṛṣṇa. They had the same features, the same mentality and the same intentions, but they were all Kṛṣṇa.

SB 10.13.43, Purport:

Brahmā was puzzled. "The original boys and calves are still sleeping as I have kept them," he thought, "but another set is here playing with Kṛṣṇa. How has this happened?" Brahmā could not grasp what was happening. Which boys were real, and which were not real? Brahmā was unable to come to any definite conclusion. He pondered the matter for a long while. "How can there be two sets of calves and boys at the same time? Have the boys and calves here been created by Kṛṣṇa, or has Kṛṣṇa created the ones lying asleep? Or are both merely creations of Kṛṣṇa?" Brahmā thought about the subject in many different ways. "After I go to the cave and see that the boys and calves are still there, does Kṛṣṇa go take them away and put them here so that I come here and see them, and does Kṛṣṇa then take them from here and put them there?" Brahmā could not figure out how there could be two sets of calves and cowherd boys exactly alike. Although thinking and thinking, he could not understand at all.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.20.27, Translation:

The Lord saw the joyful aborigine girls of the forest, the trees dripping sweet sap, and the mountain waterfalls, whose resounding indicated that there were caves nearby.

SB 10.20.28, Translation:

When it rained, the Lord would sometimes enter a cave or the hollow of a tree to play and to eat roots and fruits.

SB 10.21.18, Translation:

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kṛṣṇa and Balarāma, along with Their calves, cows and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant.

SB 10.37.10-11, Translation:

(Nārada Muni said:) O Kṛṣṇa, Kṛṣṇa, unlimited Lord, source of all mystic power, Lord of the universe! O Vāsudeva, shelter of all beings and best of the Yadus ! O master, You are the Supreme Soul of all created beings, sitting unseen within the cave of the heart like the fire dormant within kindling wood. You are the witness within everyone, the Supreme Personality and the ultimate controlling Deity.

SB 10.37.29, Translation:

Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remained in the game.

SB 10.37.33, Translation:

Kṛṣṇa then smashed the boulder blocking the cave's entrance and led the trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His glories, He returned to His cowherd village, Gokula.

SB 10.51.7, Translation:

Appearing virtually within reach of Kālayavana's hands at every moment, Lord Hari led the King of the Yavanas far away to a mountain cave.

SB 10.51.9, Translation:

Although insulted in this way, the Supreme Lord entered the mountain cave. Kālayavana also entered, and there he saw another man lying asleep.

SB 10.51.13, Translation:

King Parīkṣit said: Who was that person, O brāhmaṇa? To which family did he belong, and what were his powers? Why did that destroyer of the barbarian lie down to sleep in the cave, and whose son was he?

SB 10.51.21, Translation:

Addressed thus, King Mucukunda took his respectful leave of the demigods and went to a cave, where he lay down to enjoy the sleep they had granted him.

SB 10.51.27, Translation:

Śrī Mucukunda said: Who are You who have come to this mountain cave in the forest, having walked on the thorny ground with feet as soft as lotus petals?

SB 10.51.29, Translation:

I think You are the Supreme Personality among the three chief gods, since You drive away the darkness of this cave as a lamp dispels darkness with its light.

SB 10.51.42, Translation:

Since in the past you repeatedly prayed to Me, I have personally come to this cave to show you mercy, for I am affectionately inclined to My devotees.

SB 10.52.1, Translation:

Śukadeva Gosvāmī said: My dear King, thus graced by Lord Kṛṣṇa, Mucukunda circumambulated Him and bowed down to Him. Then Mucukunda, the beloved descendant of Ikṣvāku, exited through the mouth of the cave.

SB 10.56.14, Translation:

A lion killed Prasena and his horse and took the jewel. But when the lion entered a mountain cave he was killed by Jāmbavān, who wanted the jewel.

SB 10.56.15, Translation:

Within the cave Jāmbavān let his young son have the Syamantaka jewel as a toy to play with. Meanwhile Satrājit, not seeing his brother return, became deeply troubled.

SB 10.56.19, Translation:

The Lord stationed His subjects outside the terrifying, pitch-dark cave of the king of the bears, and then He entered alone.

SB 10.56.31, Translation:

(Lord Kṛṣṇa said:) It is for this jewel, O lord of the bears, that we have come to your cave. I intend to use the jewel to disprove the false accusations against Me.

SB 10.56.33, Translation:

After Lord Śauri had entered the cave, the people of Dvārakā who had accompanied Him had waited twelve days without seeing Him come out again. Finally they had given up and returned to their city in great sorrow.

SB 10.56.34, Translation:

When Devakī, Rukmiṇī-devī, Vasudeva and the Lord's other relatives and friends heard that He had not come out of the cave, they all lamented.

SB 10.67.7, Translation:

Just as a wasp imprisons smaller insects, he arrogantly threw both men and women into caves in a mountain valley and sealed the caves shut with boulders.

SB 12.12.28-29, Translation:

Also glorified are the innumerable pastimes of Śrī Kṛṣṇa, the enemy of the demons, including His childhood pastimes of sucking out Pūtanā's life air along with her breast-milk, breaking the cart, trampling down Tṛṇāvarta, killing Bakāsura, Vatsāsura and Aghāsura, and the pastimes He enacted when Lord Brahmā hid His calves and cowherd boyfriends in a cave.