Verse 1.21

The word askhalita indicates that orders by the king could not be disobeyed by anyone in the entire world. Such orders, however, were never issued to control saintly persons or the descendants of the Supreme Personality of Godhead, Viñ ë u. The Supreme Lord is known as Acyuta, and Lord Kå ñ ë a is addressed as such by Arjuna in Bhagavad-gé tä (senayor ubhayor madhye rathaà sthä paya me 'cyuta [Bg. 1.21]). Acyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations.

(SB 4.21.12)

The devotees are referred to as acyuta-gotra, or the dynasty of the Supreme Personality of Godhead. The Lord is called Acyuta, as indicated in Bhagavad-gé tä (senayor ubhayor madhye rathaà sthä paya me 'cyuta [Bg. 1.21]). The Lord is infallible in the material world because He is the supreme spiritual person. Similarly, the jé vas, who are part and parcel of the Lord, can also become infallible. Although Prahlä da's mother was in the conditional state and was the wife of a demon, even Yakñ as, Rä kñ asas, women, ç ü dras and even birds and other lower living entities can be elevated to the acyuta-gotra, the family of the Supreme Personality of Godhead. That is the highest perfection. As Kå ñ ë a never falls, when we revive our spiritual consciousness, Kå ñ ë a consciousness, we never fall again to material existence.

(SB 7.7.54)

Kå ñ ë a is known as Acyuta (senayor ubhayor madhye rathaà sthä paya me 'cyuta [Bg. 1.21]). By worshiping Acyuta, Kå ñ ë a, one automatically worships all the demigods. There is no need of separately worshiping either the viñ ë u-tattva or jé va-tattva. If one concentrates upon Kå ñ ë a, one worships everyone. Therefore, because mother Devaké gave birth to Kå ñ ë a, she is described here as sarva-devatä.

(SB 10.1.56)

According to the order of Kå ñ ë a, Arjuna, Kå ñ ë a placed the chariot in between the two soldiers, two phalanxes of soldiers. Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Arjuna was respectful to Kå ñ ë a. Kå ñ ë a has accepted to be charioteer, inferior position than Kå ñ ë a. Kå ñ ë a is on the chariot, sitting on the throne, and, uh, Arjuna is sitting on the throne, and Kå ñ ë a has taken the inferior position, driving the chariot. So this is very nice position for devotional service.

(Lecture: Bg 2.1—721206BG..AHM)

Prabhupä da: So hå ñ é keç aù, prahasann iva. Kå ñ ë a began to laugh, smiling, " What a nonsense this is, Arjuna." First of all he said, " Put me." Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. " Kå ñ ë a, just put my chariot between the two parties of soldiers." And now... (coughs, aside:) Bring me water. He was so enthusiastic in the beginning that " Put my chariot between the two armies." Now this rascal is saying no yotsya, " I will not fight." Just see the rascaldom. So even Arjuna, Kå ñ ë a's direct friend, mä yä is so strong that he also becomes a rascal, what to speak of others. First of all very enthusiasm: " Yes, put my chariot between the two armies."

(Lecture: Bg.2.10—730816BG.LON)

As by supplying food to the stomach all the indriyas, all the senses, become refreshed, energetic, similarly acyutejyä, by loving Kå ñ ë a, Acyuta... Acyuta is another name of Kå ñ ë a. Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Kå ñ ë a is addressed as Acyuta. So acyuta-ijyä, by worshiping Kå ñ ë a, by satisfying Kå ñ ë a, you can satisfy everyone. This is the process.

(Lecture: Bg.7.1—730127BG.CAL)

Arjuna says to Kå ñ ë a, senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. He's addressing Kå ñ ë a as Acyuta. Acyuta means " not, " and cyuta means " falldown." So God never falls down. Therefore God's name is Acyuta. The Mä yä vä da philosopher says that God has become man, being, I mean to say, complicated in mä yä, being illusioned. But God is acyuta. God never falls down.

(Lecture: SB 1.5.12-13---669011.NV)

Just like Kå ñ ë a, while driving the chariot, Arjuna said senayor ubhayor madhye rathaà sthä paya me acyuta: [Bg. 1.21] " My dear Kå ñ ë a, You are Acyuta." Acyuta means who never falls, falls back. So " You have accepted my charioteer post..." So charioteer post means He has to carry the order of the king who is on the chariot. Chariot driver is a driver, and the master is the man who is sitting on the chariot. That is the position. So Arjuna knew that " Kå ñ ë a is the Supreme Personality of Godhead. Out of friendship, He has become my charioteer, order-carrier." So when he requested Him, rathaà sthä paya me acyuta... " Just place my chariot between the two soldiers, " senayor ubhayor madhye, so he was little hesitating that " I am ordering Kå ñ ë a." Therefore he reminded: " Acyuta." Acyuta means who never falls back. Therefore, he reminded that " Kå ñ ë a, although You are my master, but because You have voluntarily accepted to become my charioteer, therefore I am asking You. It is not disrespect. So you have to carry it as a charioteer." Kå ñ ë a also said, " Yes, I am willing. Yes." This is the position.

(Lecture: SB 1.8.45--730507.LA)

Every living entity is fallible. Only Kå ñ ë a, the Supreme Personality of Godhead... Brahmä is fallible, what to speak of others, demigods. Brahmä was attracted by seeing the beauty of his daughter. Lord Ç iva was fallible when he saw the beauty of Mohiné -mü rti. So what to speak of others. And Indra, Candra, they are all fallible. Only Kå ñ ë a is infallible. All others fallible. Therefore pravå tta-vijï ä na, bhé ñ moktam atha acyutoktam. Acyuta. Kå ñ ë a was addressed by Arjuna in the battlefield, " Acyuta." Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Acyuta. Acyuta means... He was addressing Kå ñ ë a as Acyuta because he was feeling rather little hesitation that " Kå ñ ë a, the Supreme Personality of Godhead, has voluntarily accepted the position of my driver, and I have to ask Him, 'Mr. driver, please take me there.' I have to order Him, and He has to carry." Kå ñ ë a, the Supreme Personality of Godhead, has taken the subordinate position of carrying order of Arjuna. Therefore he purposely addressed Him, " Acyuta, my dear friend Kå ñ ë a, don't mind I am ordering You, but You have promised to carry out my order. You are infallible; so kindly do not take into mind, I am ordering You."

(Lecture: SB 1.10.3—730618.MAY)

" They are criticizing, " so he remained silent. But Caitanya Mahä prabhu saw that he was reading Bhagavad-gé tä with transcendental ecstasy. He therefore approached him, " My dear brä hmaë a, what you are reading? " The brä hmaë a could understand that this gentleman, or this sannyä sé —Caitanya Mahä prabhu at that time was a sannyä sé —He was not joking. He was serious. So he informed Him, " My dear sir, I am reading Bhagavad-gé tä, but I am illiterate. My Guru Mahä rä ja asked me to read Bhagavad-gé tä a few chapters daily, although he knew that I am illiterate. So I am trying to read Bhagavad-gé tä, but I cannot actually read it." But Caitanya Mahä prabhu said, " But I sometimes see that you are in full ecstasy and sometimes you are crying." He said, " Yes, sir. I feel some ecstasy." " What is that? " He said that " As soon as I take this Bhagavad-gé tä in my hand I feel that Kå ñ ë a is the chariot driver of Arjuna. So I feel that how Kå ñ ë a is kind that He has accepted a menial service of His devotee. He is driving the chariot and Arjuna is ordering Him, senayor ubhayor madhye rathaà sthä paya me 'cyuta: [Bg. 1.21] 'My dear Kå ñ ë a, Acyuta, please put up my chariot between the two soldiers.' And He is carrying out the order. So when I see that Kå ñ ë a is so kind that He can become an order carrier of His devotee, that is giving me feeling, and I am therefore crying." Caitanya Mahä prabhu immediately embraced him and said, " My dear brä hmaë a, you are actually reading Bhagavad-gé tä."

(General Leacture: 710331.BOM)

Devotee can understand how much powerful is unalloyed devotional service to Kå ñ ë a, so much so He can be controlled by such devotee. Bhå tya-vaç yata. That means under the control of the servant, but He is under the control of pure love by the servant. In the Bhagavad-gé tä also, we see, Kå ñ ë a became the chariot driver of Arjuna. Arjuna is ordering Him, senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Here Kå ñ ë a has agreed... [break] '...my chariot...' [break] '...to execute my order. Place my chariot between the two party soldiers.' Kå ñ ë a immediately executed his order. One may argue in this connection that Kå ñ ë a is also not independent. This is ajï ä na, ignorance. Kå ñ ë a is fully independent. When He becomes subordinate to the devotees He is ä nanda-cinmaya-rasa. Humor of transcendental qualities increases transcendental pleasure. One who worships Kå ñ ë a, the Supreme Personality of Godhead, therefore sometimes desires to be controlled by somebody controller.

(Conversations: 770705.Vrindavan)

So two things are there. You are servant by constitution. Don't think that you are master. But when you forget or give up the service of the Lord, then you become servant of your senses, or mä yä. This is your position. So when you voluntarily again give up this service of the senses and surrender to the master of the senses, Hå ñ é keç a... Kå ñ ë a's another name is Hå ñ é keç a. Hå ñ é ka-é ç a. Hå ñ é ka means senses. Senayor ubhayor madhye rathaà sthä paya me 'cyuta [Bg. 1.21]. Acyuta and hå ñ é keç a, (indistinct), that is one word, hå ñ é keç a. So Hå ñ é keç a is the master of senses, Kå ñ ë a.

(Lecture: SB 1.16.35---740128.Hawaii)

Therefore Kå ñ ë a's another name is Hå ñ é keç a. Hå ñ é ka means senses, and é ç a means the master. Hå ñ é keç a. Senayor ubhayor madhye rathaà sthä paya me acyuta [Bg. 1.21]. Another place Arjuna has addressed Kå ñ ë a as Hå ñ é keç a. No, I mean to say Saï jaya said " Hå ñ é keç a." So Kå ñ ë a's another name is Hå ñ é keç a. So hå ñ é ka means indriya, senses, and hå ñ é keç a means the master of the senses. We have got our hands and legs, we have got our mouth, we have got our tongue, everything we have got. That's all right, but the real knowledge means to realize that these hands, legs, tongue, eyes, ears—everything belongs to Kå ñ ë a. That is knowledge.

(Lecture: Bg.13.14—731007BG.BOM)