Invincible

Expressions researched:
"invincible"

BG Chapters 7 - 12

BG 11.37, Translation:

O great one, greater even than Brahmā, You are the original creator. Why then should they not offer their respectful obeisances unto You? O limitless one, God of gods, refuge of the universe! You are the invincible source, the cause of all causes, transcendental to this material manifestation.

SB Canto 1

SB 1.12.1, Translation:

The sage Śaunaka said: The womb of Uttarā, mother of Mahārāja Parīkṣit, was spoiled by the dreadful and invincible brahmāstra weapon released by Aśvatthāmā. But Mahārāja Parīkṣit was saved by the Supreme Lord.

SB 1.12.19, Purport:

Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. He rewarded the administrative demigods by effective weapons to conquer the demons through the agency of Viśvāmitra. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.

SB 1.13.19, Purport:

Hiraṇyakaśipu asked Brahmā to award him the blessings of immortality, but Brahmā said that he himself was subject to death, even in the topmost planet, so how could he award him the benediction of immortality? So there is death even in the topmost planet of this universe, and what to speak of other planets, which are far, far inferior in quality to Brahmaloka, the residing planet of Brahmā. Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible.

SB 1.13.20, Translation and Purport:

Whoever is under the influence of supreme kāla (eternal time) must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home.

A great Indian scientist, busy in the planmaking business, was suddenly called by invincible eternal time while going to attend a very important meeting of the planning commission, and he had to surrender his life, wife, children, house, land, wealth, etc. During the political upsurge in India and its division into Pakistan and Hindustan, so many rich and influential Indians had to surrender life, property and honor due to the influence of time, and there are hundreds and thousands of examples like that all over the world, all over the universe, which are all effects of the influence of time. Therefore, the conclusion is that there is no powerful living being within the universe who can overcome the influence of time.

SB 1.13.41, Purport:

Ordinarily one cannot change the course of one's due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of kāla, or invincible time. There is no use trying to counteract them. The best thing is, therefore, that one should endeavor to achieve salvation, and this prerogative is given only to man because of his developed condition of mental activities and intelligence. Only for man are there different Vedic instructions for attainment of salvation during the human form of existence. One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone.

SB 1.15.14, Translation:

The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings which were bedecked with jewels that were sources of all brilliance.

SB 1.15.16, Translation:

Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, and Bāhlika all directed their invincible weapons against me. But by His (Lord Kṛṣṇa's) grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.

SB Canto 2

SB 2.1.4, Purport:

In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle.

SB 2.5.12, Translation:

I offer my obeisances and meditate upon Lord Kṛṣṇa (Vāsudeva), the Personality of Godhead, whose invincible potency influences them (the less intelligent class of men) to call me the supreme controller.

SB Canto 3

SB 3.4.16, Translation:

My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self.

SB 3.19.14, Translation and Purport:

Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.

The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.

SB Canto 4

SB 4.13.19-20, Translation:

My dear Vidura, when great sages curse, their words are as invincible as a thunderbolt. Thus when they cursed King Vena out of anger, he died. After his death, since there was no king, all the rogues and thieves flourished, the kingdom became unregulated, and all the citizens suffered greatly. On seeing this, the great sages took the right hand of Vena as a churning rod, and as a result of their churning, Lord Viṣṇu in His partial representation made His advent as King Pṛthu, the original emperor of the world.

SB 4.16.20, Translation:

This King, being uniquely powerful and heroic, will have no competitor. He will travel around the globe on his victorious chariot, holding his invincible bow in his hand and appearing exactly like the sun, which rotates in its own orbit from the south.

SB 4.22.57, Purport:

It is the duty of a king to give protection to the citizens and to fulfill their desires. At the same time, the citizens must obey the laws of the state. Mahārāja Pṛthu maintained all the standards of good government, and he was so invincible that no one could disobey his orders any more than a person could stop heat and light emanating from a fire. He was so strong and powerful that he was compared to the King of heaven, Indra.

SB 4.24.56, Translation and Purport:

Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

In Bhagavad-gītā (10.34) it is said that the Lord in the shape and form of death destroys all a person's possessions. Mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." The Lord in the shape of death takes away everything that is created by the conditioned soul. Everything in this material world is subject to perish in due course of time.

SB Canto 5

SB 5.9.20, Translation:

Śukadeva Gosvāmī then said to Mahārāja Parīkṣit: O Viṣṇudatta, those who already know that the soul is separate from the body, who are liberated from the invincible knot in the heart, who are always engaged in welfare activities for all living entities and who never contemplate harming anyone are always protected by the Supreme Personality of Godhead, who carries His disc (the Sudarśana cakra) and acts as supreme time to kill the demons and protect His devotees. The devotees always take shelter at the lotus feet of the Lord. Therefore at all times, even if threatened by decapitation, they remain unagitated. For them, this is not at all wonderful.

SB Canto 6

SB 6.9.53, Translation:

Dadhyañca's invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it. Because of this Nārāyaṇa-kavaca, Dadhīci's body is now very strong. You should therefore beg him for his body.

SB 6.11.20, Purport:

Vṛtrāsura not only assured King Indra that the thunderbolt was invincible, but also encouraged Indra to use it against him as soon as possible. Vṛtrāsura was eager to die with the stroke of the thunderbolt sent by Lord Viṣṇu so that he could immediately return home, back to Godhead.

SB Canto 7

SB 7.10.60, Translation:

When the dead bodies of the demons came in touch with the nectar, their bodies became invincible to thunderbolts. Endowed with great strength, they got up like lightning penetrating clouds.

SB Canto 8

SB 8.11.33, Translation:

Indra's thunderbolt is invincible, and therefore when Indra saw that it had returned without doing any injury to Namuci, he was certainly very much afraid.

SB Canto 9

SB 9.10.9, Translation:

While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa's sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.

SB 9.10.19, Translation:

Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.

SB Canto 10.1 to 10.13

SB 10.12.30, Translation:

When the invincible Supreme Personality of Godhead, Kṛṣṇa, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.18.25, Translation:

Considering Lord Kṛṣṇa invincible, that foremost demon (Pralamba) quickly carried Balarāma far beyond the spot where he was supposed to put his passenger down.

SB 10.43.18, Translation:

When Kaṁsa saw that Kuvalayāpīḍa was dead and the two brothers were invincible, he was overwhelmed with anxiety, O King.

SB 10.51.23-26, Translation:

As he gazed at the Lord, King Mucukunda saw that He was dark blue like a cloud, had four arms, and wore a yellow silk garment. On His chest He bore the Śrīvatsa mark and on His neck the brilliantly glowing Kaustubha gem. Adorned with a Vaijayantī garland, the Lord displayed His handsome, peaceful face, which attracts the eyes of all mankind with its shark-shaped earrings and affectionately smiling glance. The beauty of His youthful form was unexcelled, and He moved with the nobility of an angry lion. The highly intelligent King was overwhelmed by the Lord's effulgence, which showed Him to be invincible. Expressing his uncertainty, Mucukunda hesitantly questioned Lord Kṛṣṇa as follows.

SB 10.51.50, Translation:

The body that at first rides high on fierce elephants or chariots adorned with gold and is known by the name "king" is later, by Your invincible power of time, called "feces," "worms," or "ashes."

SB 10.59.13, Translation:

These fierce warriors furiously attacked invincible Lord Kṛṣṇa with arrows, swords, clubs, spears, lances and tridents, but the Supreme Lord, with unfailing prowess, cut this mountain of weapons into tiny pieces with His arrows.

SB 10.59.21, Translation:

According to Śrīla Viśvanātha Cakravartī, as Bhauma raised his invincible trident, Satyabhāmā, sitting on Garuḍa with the Lord, said to Kṛṣṇa, "Kill him right away," and Kṛṣṇa did just that.

SB 10.71.5, Translation:

The invincible King Jarāsandha is as strong as ten thousand elephants. Indeed, other powerful warriors cannot defeat him. Only Bhīma is equal to him in strength.

SB 10.77.17-18, Translation:

[Śālva said:] You fool! Because in our presence You kidnapped the bride of our friend Śiśupāla, Your own cousin, and because You later murdered him in the sacred assembly while he was inattentive, today with my sharp arrows I will send You to the land of no return! Though You think Yourself invincible, I will kill You now if You dare stand before me.

SB 10.78.13-15, Translation:

Having thus destroyed Śālva and his Saubha airship, along with Dantavakra and his younger brother, all of whom were invincible before any other opponent, the Lord was praised by demigods, human beings and great sages, by Siddhas, Gandharvas, Vidyādharas and Mahoragas, and also by Apsarās, Pitās, Yakṣas, Kinnaras and Cāraṇas. As they sang His glories and showered Him with flowers, the Supreme Lord entered His festively decorated capital city in the company of the most eminent Vṛṣṇis.

SB 10.83.8, Translation:

Śrī Rukmiṇī said: When all the kings held their bows at the ready to assure that I would be presented to Śiśupāla, He who puts the dust of His feet on the heads of invincible warriors took me from their midst, as a lion forcibly takes his prey from the midst of goats and sheep. May I always be allowed to worship those feet of Lord Kṛṣṇa, the abode of Goddess Śrī.

SB 10.90.24, Translation:

Welcome, swan. Please sit here and drink some milk. Give us some news of the descendant of Śūra, dear one. We know you are His messenger. Is that invincible Lord doing well, and does that unreliable friend of ours still remember the words He spoke to us long ago? Why should we go and worship Him? O servant of a petty master, go tell Him who fulfills our desires to come here without the goddess of fortune. Is she the only woman exclusively devoted to Him?

SB 12.6.35, Translation:

I offer my obeisances to the Supreme Personality of Godhead, the invincible Lord Śrī Kṛṣṇa. Simply by meditating upon His lotus feet I have been able to study and appreciate this great literature.

SB 12.8.23, Translation:

These servants of Indra found the sage sitting in meditation, having just offered his prescribed oblations into the sacrificial fire. His eyes closed in trance, he seemed invincible, like fire personified.

CC Adi-lila

CC Adi 2.19, Purport:

Christian philosophers who do not believe in the law of karma put forward the argument that it is absurd to say one must accept the results of past deeds of which he has no consciousness. A criminal is first reminded of his misdeeds by witnesses in a law court, and then he is punished. If death is complete forgetfulness, why should a person be punished for his past misdeeds? The conception of the Paramātmā is an invincible answer to these fallacious arguments. The Paramātmā is the witness of the past activities of the individual living being. A man may not remember what he has done in his childhood, but his father, who has seen him grow through different stages of development, certainly remembers. Similarly, the living being undergoes many changes of body through many lives, but the Supersoul is always with him and remembers all his activities, despite his evolution through different bodies.

CC Madhya-lila

CC Madhya 16.270, Translation:

“I then began to consider that Vṛndāvana is a very solitary place. It is invincible and very difficult to attain. I therefore decided to go there alone or, at the utmost, with only one person.

Nectar of Devotion

Nectar of Devotion 50:

The following is a statement which describes different mellows of devotional service: "Although Kṛṣṇa was invincible to any enemy, the cowherd boys of Vṛndāvana became almost blackish with astonishment upon seeing His wonderful royal garments and His fighting feats on the Battlefield of Kurukṣetra." In this statement, although there is a mixture of chivalrous activities and dread in devotional service, there is no perverted reflection of mellows.

Krsna, The Supreme Personality of Godhead

Krsna Book 37:

"I shall also see how You save King Nṛga from a hellish condition," said Nārada Muni. “This You shall enact in Dvārakā. I shall also be able to see how You get Your wife and the Syamantaka jewel and how You save the son of a brāhmaṇa from death after he has already been transferred to another planet. After this, I will be able to see You kill the Pauṇḍraka demon and burn to ashes the kingdom of Kāśī. I will see how You kill the King of Cedi and Dantavakra during the great sacrifice of Mahārāja Yudhiṣṭhira. Besides all this, it will be possible for me to see many other chivalrous activities while You remain in Dvārakā. And all these activities performed by Your Grace will be sung by great poets throughout the world. And at the Battle of Kurukṣetra You will take part as the chariot driver of Your friend Arjuna, and as the invincible death incarnation, eternal time, You will vanquish all belligerents assembled there. I shall see a large number of military forces killed in that battlefield. My Lord, let me offer my respectful obeisances unto Your lotus feet.

Krsna Book 58:

So in order to satisfy Agni, Kṛṣṇa became the chariot driver of Arjuna, and both went to the Khāṇḍava forest. After Agni had eaten up the Khāṇḍava forest, he was very much pleased. At this time he offered Arjuna a specific bow known as Gāṇḍīva, four white horses, one chariot and an invincible quiver with two specific arrows considered to be talismans, which had so much power that no warrior could counteract them.

Krsna Book 59:

When Kṛṣṇa arrived, He broke all the strongholds to pieces by the strokes of His club and scattered the military strength here and there by the constant onslaught of His arrows. With His celebrated Sudarśana cakra He counteracted the electrified boundary, annihilated the canals of water and the gaseous boundary, and cut to pieces the electrified network fabricated by the demon Mura. By the vibration of His conchshell, He broke the hearts of the great fighters and also broke the fighting machines that were there. Similarly, He broke the walls around the city with His invincible club.

Krsna Book 59:

When they came before Lord Kṛṣṇa, they began to shower Him with many kinds of weapons, like swords, clubs, lances, arrows and tridents. But they did not know that the strength of the Supreme Personality of Godhead is unlimited and invincible. Kṛṣṇa, with His arrows, cut all the weapons of the men of Bhaumāsura into pieces, like grains. Kṛṣṇa then threw His weapons, and Bhaumāsura's commander in chief, Pīṭha, along with his assistants, fell down, their military dress cut off and their heads, legs, arms and thighs severed. All of them were sent to the superintendent of death, Yamarāja.

Krsna Book 62:

Thus, not finding any other weapon, Aniruddha took hold of a big iron rod and stood up before Bāṇāsura and his soldiers. He firmly took a posture indicating that if attacked he would strike all of the soldiers down to the ground with the iron rod. Bāṇāsura and his company of soldiers saw that the boy was standing before them just like the superintendent of death with his invincible rod. Now, under the order of Bāṇāsura, the soldiers from all sides attempted to capture and arrest him. When they dared to come before him, Aniruddha struck them with the rod, breaking their heads, legs, arms and thighs, and one after another they fell to the ground. He killed them just as the leader of a pack of boars kills barking dogs, one after another. In this way, Aniruddha was able to escape the palace.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.8:

If one is sincere about establishing the ideal kingdom of Lord Rāma, then everything in the world should be engaged in Lord Rāma's service. But the attempt to reduce the position and prestige of Lord Rāma is in fact an attempt to establish the tyrannical rule of Rāvaṇa, the demon king. And if such a mistake is committed, then Hanumān, the valiant and invincible servant of Lord Rāma, will have to come and rectify the situation by destroying the entire race of demons. In order to avoid this mistake at the outset, we must follow the path of karma-yoga taught by Lord Kṛṣṇa.

Renunciation Through Wisdom 3.5:

The Māyāvādīs are always eager to deny the Supreme Energetic His potencies. They are no better than demons like Rāvaṇa, who tried to usurp the Lord's potency, and Kaṁsa, who tried to kill Him outright. This sort of behavior is expected of demons. Aspiring for evil powers, they abandon devotional service to the Lord and take to sinful activities. In this way they forfeit all knowledge. Lord Kṛṣṇa aptly describes them in the Gītā (7.15) as māyayāpahṛta-jñānā, "those whose knowledge is stolen by illusion." Many, many philosophers, scholars, and so-called invincible heroes have tried to make the Supreme Lord impotent, formless, and impersonal, but in the end they always suffered terribly.

Message of Godhead

Message of Godhead 1:

The fight that is fought in pursuance of military duty touches the body only. The effects of war or pitched upheavals touch the body only and not the soul, much as the effects of a sumptuous feast touch the hunger of the stomach only and not that of the mind. None of these material effects ever touches the eternal living entity, the spirit soul, because the living spirit is invincible, nonflammable, nonmoistenable, and nondryable. Everything that is material can be cut into pieces, can be burnt up, can be moistened, and can be dried up in the air. Thus, to illustrate that the living entity, or spirit soul, is entirely metaphysical, the above explanation is given as indirect proof by negation of material attributes.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 4, Purport:

The spiritual master in the authoritative line of disciplic succession is the "son of God," or in other words the Lord's bona fide representative. The proof that he is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism. An impersonalist cannot be a bona fide spiritual master, for such a spiritual master's only purpose in life must be to render service to the Lord. He preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification or the mundane wrangling of the impersonalists. No one can render devotional service to an impersonal entity because such service implies a reciprocal personal relationship between the servant and the master. In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence.

Srimad-Bhagavatam Lectures

Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974:

Therefore this life is a sort of fight with material nature, which imposes death upon all. This is struggle. Everyone wants to live, but... He may live for some time—for few seconds, for few minutes, or for few years, or for few millions of years. But death will come. And our struggle is how to overcome death. In the human form of life a living being is competent enough to come to an understanding of this great struggle for existence, but being too attracted to the family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of the diseased predecessors, he does not see that the countrymen are all fallible in the great struggle. One should examine the fact that the father or father's father has already died, and therefore he himself is also sure to die. And similarly his children, who are the would-be fathers of their children, will also die in due course. No one will survive in the struggle with material nature. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14).