Capture (CC and Other Books)

Expressions researched:
"capture" |"captured" |"capturer" |"captures" |"capturing" |"capturings"

CC Adi-lila

CC Adi 1.91, Translation:

"The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam."

CC Adi 4.233, Translation:

Anyone who has captured Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions.

CC Adi 7.31-32, Purport:

Here is an important point. Lord Caitanya Mahāprabhu wanted to invent a way to capture the Māyāvādīs and others who did not take interest in the Kṛṣṇa consciousness movement. This is the symptom of an ācārya. An ācārya who comes for the service of the Lord cannot be expected to conform to a stereotype, for he must find the ways and means by which Kṛṣṇa consciousness may be spread. Sometimes jealous persons criticize the Kṛṣṇa consciousness movement because it engages equally both boys and girls in distributing love of Godhead. Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticize the boys and girls in Kṛṣṇa consciousness for intermingling. But these rascals should consider that one cannot suddenly change a community's social customs. However, since both the boys and the girls are being trained to become preachers, those girls are not ordinary girls but are as good as their brothers who are preaching Kṛṣṇa consciousness. Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Kṛṣṇa consciousness movement. These jealous fools who criticize the intermingling of boys and girls will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose. Their stereotyped methods will never help spread Kṛṣṇa consciousness. Therefore, what we are doing is perfect by the grace of Lord Caitanya Mahāprabhu, for it is He who proposed to invent a way to capture those who strayed from Kṛṣṇa consciousness.

CC Adi 7.37, Purport:

Śrī Caitanya Mahāprabhu was an ideal ācārya. An ācārya is an ideal teacher who knows the purport of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal ācārya, Śrī Caitanya Mahāprabhu devised ways to capture all kinds of atheists and materialists. Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa consciousness. Therefore, the method of one ācārya may be different from that of another, but the ultimate goal is never neglected.

CC Adi 14.21, Purport:

The Caitanya-bhāgavata describes that one day while the Lord was crawling upon His knees, the bells on His waist ringing very sweetly, a snake came out to crawl in the yard of the Lord, who captured the snake like a curious child. Immediately the snake coiled over Him. The Lord as a child then rested on the snake, and after some time the snake went away, leaving the Lord aside.

CC Adi 16.44, Translation and Purport:

The Lord replied, "By the grace of the Lord someone may become a great poet, and similarly by His grace someone else may become a great śruti-dhara who can memorize anything immediately."

In this connection, śruti-dhara is a very important word. Śruti means "hearing," and dhara means "one who can capture." Formerly, before the beginning of Kali-yuga, almost everyone, especially among the intelligent men, the brāhmaṇas, was a śruti-dhara. As soon as a student heard any of the Vedic wisdom from his master, he would remember it forever. There was no need to refer to books, and therefore there were no written books in those days. The spiritual master delivered the Vedic hymns and their explanations to the student, who would then remember them forever, without consulting books.

CC Adi 17.141, Purport:

In the present day also, people all over the world may join together in the Kṛṣṇa consciousness movement and protest against the present degraded governments of the world's godless societies, which are based on all kinds of sinful activities. Śrīmad-Bhāgavatam states that in the Age of Kali, thieves, rogues and fourth-class people who have neither education nor culture capture the seats of governments to exploit the citizens. This is a symptom of Kali-yuga that has already appeared. People cannot feel secure about their lives and property, yet the so-called governments continue, and government ministers get fat salaries, although they are unable to do anything good for society. The only remedy for such conditions is to enhance the saṅkīrtana movement under the banner of Kṛṣṇa consciousness and protest against the sinful activities of all the world's governments.

CC Madhya-lila

CC Madhya 1.205, Translation:

“Indeed, we are like a dwarf who wants to capture the moon. Although we are completely unfit, a desire to receive Your mercy is awakening within our minds."

CC Madhya 2.35, Purport:

In the Bhakti-rasāmṛta-sindhu, the word dainya (humility) is explained as follows: "When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dīnatā, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible." The word nirveda is also explained in the Bhakti-rasāmṛta-sindhu: “One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one's duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result.” Viṣāda is also explained in the Bhakti-rasāmṛta-sindhu: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."

CC Madhya 6.84, Purport:

Although the Supreme Personality of Godhead, Kṛṣṇa, is the ultimate goal of knowledge (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)), one who is not a pure devotee and who is not engaged in the service of the Lord cannot understand Him. Lord Brahmā therefore confirms this. Vedeṣu durlabham: “It is very difficult to understand the Supreme Lord simply through one's studies.” Adurlabham ātma-bhaktau: "However, it is very easy for the devotees to capture the Lord." The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature. As stated in the Padma Purāṇa:

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grahyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ

(CC Madhya 17.136)

Being pleased by devotional activities, the Lord reveals Himself to His devotees. That is the way to understand Him.

CC Madhya 8.193, Purport:

A person who identifies with his material body cannot understand these talks between Śrī Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Śrīman Madhvācārya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilāsa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.

CC Madhya 9.98, Purport:

This is a good example of a person who had become so successful that he was able to capture the attention of Śrī Caitanya Mahāprabhu even while reading the Bhagavad-gītā incorrectly. His spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master.

CC Madhya 24.21, Translation:

“"Even if a learned man is able to count all the minute atoms in this material world, he still cannot count the potencies of Lord Viṣṇu. In the form of the Vāmana incarnation, Lord Viṣṇu, without hindrance, captured all the planets, extending from the root of the material world up to Satyaloka. Indeed, He caused every planetary system to tremble by the force of His steps.""

CC Madhya 24.100, Translation:

“"The great scripture Śrīmad-Bhāgavatam, compiled by Mahāmuni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam.""

CC Antya-lila

CC Antya 4.47, Translation:

“If by chance a servant falls down and goes somewhere else, glorious is that master who captures him and brings him back by the hair."

CC Antya 6.50, Translation:

“You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you."

CC Antya 13.35, Translation and Purport:

“As soon as the plunderers on the road see a Bengali traveling alone, they take everything from him, arrest him and do not let him go."

Bengalis are generally not very stout and strong. Therefore when a lone Bengali traverses the roads of Bihar, the plunderers on the road capture him, rob all his belongings and kidnap him for their own service. According to one opinion, the rogues of Bihar know very well that Bengalis are intelligent; therefore these thieves generally force the Bengalis into service requiring intelligence and do not allow them to leave.

CC Antya 15.71, Translation:

Śrī Caitanya Mahāprabhu said, “After conquering the moon and the lotus flower, Kṛṣṇa wished to capture the doelike gopīs. Thus He spread the noose of His beautiful face, and within that noose He placed the bait of His sweet smile to misguide the gopīs. The gopīs fell prey to that trap and became Kṛṣṇa's maidservants, giving up their homes, families, husbands and prestige.

CC Antya 18.47, Translation:

The fisherman replied, “I have not seen a single person here, but while casting my net in the water, I captured a dead body.

CC Antya 19.40, Translation:

“If a person's eyes even once capture that beautiful body of Kṛṣṇa, it remains always prominent within his heart. Kṛṣṇa's body resembles the sap of the mango tree, for when it enters the minds of women, it will not come out, despite great endeavor. Thus Kṛṣṇa's extraordinary body is like a thorn of the seyā berry tree."

CC Antya 19.93, Translation:

“My dear friend, the scent of Kṛṣṇa's body enchants the entire world. It especially enters the nostrils of women and remains seated there. Thus it captures them and forcibly brings them to Kṛṣṇa."

CC Antya 19.108, Purport:

“O cakravāki, you keep your eyes wide open at night because you cannot see your friend. Indeed, you are suffering very much. Is it because of compassion that you are crying, or are you trying to capture Kṛṣṇa by remembering Him? Having been touched by the lotus feet of Kṛṣṇa, all the queens are very happy. Are you crying to wear Kṛṣṇa's garland on your head? Please answer these questions clearly, O cakravāki, so that we can understand.”

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 15:

"A person who is actually intelligent is able—by association of pure devotees—to hear about Lord Kṛṣṇa and His activities." These activities are so attractive that when one hears of them, he does not give up his association with the Lord. But for the association of pure devotees, all other association is kaitava, or cheating. This is confirmed in the First Canto of Śrīmad-Bhāgavatam wherein it is stated that all cheating processes which obstruct transcendental realization are to be thrown off. By Śrīmad-Bhāgavatam one can understand reality as it is, and such understanding helps one transcend the three kinds of material miseries. Śrīmad-Bhāgavatam is compiled by the greatest sage, Vyāsadeva, and it is a work coming out of his mature experience. By understanding Śrīmad-Bhāgavatam and rendering devotional service, one can immediately capture the Supreme Lord within his heart.

Nectar of Devotion

Nectar of Devotion 28:

When Kṛṣṇa was trying to capture the demon Śaṅkha, Rādhārāṇī began trembling out of fearfulness. Similar trembling of the body was exhibited in Sahadeva, the younger brother of Nakula. When Śiśupāla was vehemently blaspheming the Lord, Sahadeva began to tremble out of anger. Trembling of the body was also exhibited by Rādhārāṇī out of tribulation. Rādhārāṇī trembled as She told one of the gopīs, "Don't joke with this disappointing boy! Please ask Him not to approach Me, because He is always the cause of all grief for us."

Nectar of Devotion 43:

The description of Nanda Mahārāja's bodily features is as follows. The hairs on his head are generally black, but some of them are gray. His garments are of greenish color, like the new-grown leaves of a banyan tree. His belly is fatty, his complexion is exactly like the full moon, and he has a beautiful mustache. When Kṛṣṇa was a baby, one day He was walking in the courtyard, capturing the finger of His father, and because He could not walk steadily He appeared to be almost falling down. While Nanda Mahārāja was giving protection to His transcendental son in this way, all of a sudden there were drops of tears in his eyes, and he became overwhelmed with joy. Let us all offer our respectful obeisances unto the lotus feet of King Nanda!

Nectar of Devotion 49:

The following is an example of a mixture of conjugal love and laughter in devotional service. Kṛṣṇa, in the dress of a young girl, told Rādhārāṇī, "Oh, You hardhearted girl! Don't You know that I am Your sister? Why are You unable to recognize Me? Be merciful upon Me and please capture My shoulders and embrace Me with love!" While Kṛṣṇa was dressed up exactly like Rādhārāṇī, He was speaking these nice words, and Śrīmatī Rādhārāṇī could understand His purpose. But because She was in front of many of Her superiors, She simply smiled and did not say anything. In this instance, the ecstasy of conjugal love is taken as the whole, and the ecstasy of laughter is taken as the part.

Krsna, The Supreme Personality of Godhead

Krsna Book 9:

After seeing her son so engaged, she very silently approached Him from behind. Kṛṣṇa, however, saw her coming toward Him with a stick in her hand, and He immediately got down from the grinding mortar and began to flee in fear. Mother Yaśodā chased Him to all corners, trying to capture the Supreme Personality of Godhead, who is never approached even by the meditations of great yogīs. In other words, the Supreme Personality of Godhead, Kṛṣṇa, who is never caught by the yogīs and speculators, was playing just like a little child for such a great devotee as mother Yaśodā. Mother Yaśodā, however, could not easily catch the fast-running child because of her thin waist and heavy body. Still she tried to follow Him as fast as possible. Her hair loosened, and the flowers in her hair fell to the ground. Although she was tired, she somehow reached her naughty child and captured Him. When He was caught, Kṛṣṇa was almost on the point of crying. He smeared His hands over His eyes, which were anointed with black eye cosmetics. The child saw His mother's face while she stood over Him, and His eyes became restless from fear.

Krsna Book 16:

While Kṛṣṇa was dancing on his hoods, Kāliya tried to push Him down with some of his other hoods. Kāliya had about a hundred hoods, but Kṛṣṇa took control of them. He began to dash Kāliya with His lotus feet, and this was more than the serpent could bear. Gradually, Kāliya was reduced to struggling for his very life. He vomited all kinds of refuse and exhaled fire. While throwing up poisonous material from within, Kāliya became reduced in his sinful situation. Out of great anger, he began to struggle for existence and tried to raise one of his hoods to kill the Lord. The Lord immediately captured that hood and subdued it by kicking it and dancing on it. It actually appeared as if the Supreme Personality of Godhead Viṣṇu was being worshiped; the poisons emanating from the mouth of the serpent appeared to be like flower offerings. Kāliya then began to vomit blood instead of poison; he was completely fatigued. His whole body appeared to be broken by the kicks of the Lord. Within his mind, however, he finally began to understand that Kṛṣṇa is the Supreme Personality of Godhead, and he surrendered unto Him. He realized that Kṛṣṇa is the Supreme Lord, the master of everything.

Krsna Book 36:

Wrestling matches are still enjoyed by people in northern India, and it appears from the statements of Śrīmad-Bhāgavatam that five thousand years ago wrestling was also popular. Kaṁsa planned to arrange such a wrestling competition and to invite people to visit. He also told the trainers of the elephants, "Be sure to bring the elephant named Kuvalayāpīḍa and keep him at the gate of the wrestling arena. Try to capture Kṛṣṇa and Balarāma on Their arrival and have the elephant kill Them."

Krsna Book 42:

Kṛṣṇa cannot be pleased by any action other than transcendental loving service unto Him. Thinking like this, Lord Kṛṣṇa pressed the feet of the hunchbacked woman with His toes and, capturing her cheeks with His fingers, gave her a jerk in order to make her straight. At once the hunchbacked woman became a beautiful straight girl, with broad hips, thin waist and very nice, well-shaped breasts. Since Kṛṣṇa was pleased with the service of the hunchbacked woman, and since she was touched by Kṛṣṇa's hands, she became the most beautiful girl among women. This incident shows that by serving Kṛṣṇa the devotee immediately becomes elevated to the most exalted position in all respects.

Krsna Book 43:

The caretaker, being thus insulted by Kṛṣṇa, became very angry, and in order to challenge Kṛṣṇa, as was previously planned, he provoked the elephant to attack. The elephant then moved before Kṛṣṇa like inevitable death. It rushed toward Him and tried to catch Him with its trunk, but Kṛṣṇa very dexterously moved behind the elephant. Being able to see only to the end of its trunk, the elephant could not see Kṛṣṇa hiding behind its legs, but it tried to capture Him with its trunk. Kṛṣṇa again very quickly escaped capture, and He again ran behind the elephant and caught its tail. Holding the elephant by its tail, Kṛṣṇa began to pull it, and with very great strength He dragged it for at least twenty-five yards, just as Garuḍa drags an insignificant snake. Kṛṣṇa pulled the elephant from this side to that, from right to left, just as He used to pull a calf by its tail in His childhood.

Krsna Book 44:

After Kaṁsa's wrestlers expressed their determination, the Supreme Personality of Godhead, the killer of Madhu, confronted Cāṇūra, and Lord Balarāma, the son of Rohiṇī, confronted Muṣṭika. Kṛṣṇa and Cāṇūra and then Balarāma and Muṣṭika locked themselves hand to hand, leg to leg, and each began to press against the other with a view to coming out victorious. They joined palm to palm, calf to calf, head to head, chest to chest and began to strike each other. The fighting increased as they pushed each other from one place to another. One captured the other and threw him down on the ground, and another rushed from the back to the front of another and tried to overcome him with a hold. The fighting increased step by step. There was picking up, dragging and pushing, and then the legs and hands were locked together. All the arts of wrestling were perfectly exhibited by the parties as each tried his best to defeat his opponent.

Krsna Book 45:

When Kṛṣṇa and Balarāma heard from Their teacher about the death of his son, They immediately started for Prabhāsa-kṣetra on Their chariot. Reaching the beach, They asked the controlling deity of the ocean to return the son of Their teacher. The ocean deity immediately appeared before the Lord and offered Him all respectful obeisances with great humility. The Lord said, "Some time back you caused the drowning of the son of Our teacher. I order you to return him." The ocean deity replied, "The boy was not actually taken by me but was captured by a demon named Pañcajana. This great demon generally remains deep in the water in the shape of a conchshell. The son of Your teacher might be within the belly of the demon, having been devoured by him."

Krsna Book 50:

When all the soldiers of Jarāsandha had been killed and he was the only one left alive, certainly he was very much depressed. Śrī Balarāma immediately arrested him with great strength, just as one lion captures another. But while Lord Balarāma was binding Jarāsandha with the rope of Varuṇa and ordinary ropes also, Lord Kṛṣṇa, with a greater plan in mind for the future, asked Lord Balarāma not to arrest him. Kṛṣṇa then released Jarāsandha. As a great fighting hero, Jarāsandha was ashamed, and he decided that he would no longer live as a king but would resign from his position in the royal order and go to the forest to practice meditation under severe austerities and penances.

Krsna Book 50:

When Mathurā was thus besieged, Lord Śrī Kṛṣṇa began to consider, in consultation with Baladeva, how much the Yadu dynasty was in distress, being threatened by the attacks of two formidable enemies, Jarāsandha and Kālayavana. Time was growing short. Kālayavana was already besieging Mathurā from all sides, and it was expected that the day after next, Jarāsandha would also come, equipped with the same number of divisions of soldiers as in his previous seventeen attempts. Kṛṣṇa was certain that Jarāsandha would take advantage of the opportunity to capture Mathurā when it was also being besieged by Kālayavana. He therefore thought it wise to take precautionary measures for defending against an attack upon Mathurā from two strategic points. If both Kṛṣṇa and Balarāma were engaged in fighting with Kālayavana at one place, Jarāsandha might come at another to attack the whole Yadu family and take his revenge.

Krsna Book 51:

Before seeing Kṛṣṇa, Kālayavana had heard about Him from Nārada, and now the descriptions of Nārada were confirmed. Kālayavana noticed Kṛṣṇa's specific marks and the jewels on His chest, His beautiful garland of lotus flowers, His lotuslike eyes and similar beautiful bodily features. He concluded that this beautiful personality must be Vāsudeva, for every description he had previously heard from Nārada was substantiated by the presence of Kṛṣṇa. Kālayavana was astonished to see Kṛṣṇa passing through his army without any weapon in His hands and without any chariot. He was simply walking on foot. Kālayavana had come to fight with Kṛṣṇa, and yet he had sufficient principles not to take up any kind of weapon. He decided to fight with Him hand to hand. Thus he prepared to capture Kṛṣṇa and fight.

Krsna Book 51:

Kṛṣṇa, however, went ahead without looking at Kālayavana. Kālayavana followed Him with a desire to capture Him, but in spite of his swift running, he could not capture Kṛṣṇa. Kṛṣṇa cannot be captured even by great yogīs traveling at the speed of the mind. He can be captured only by those who follow the path of devotional service, and Kālayavana was not practiced in devotional service. He wanted to capture Kṛṣṇa, and since he could not do so he followed Him from behind.

Krsna Book 51:

Kālayavana began running very fast, thinking, "Now I am nearer; I will capture Him," but he could not. Kṛṣṇa led him far away and entered the cave of a hill. Kālayavana thought that Kṛṣṇa was trying to avoid fighting him and was therefore taking shelter of the cave. He rebuked Him with the following words: "O Kṛṣṇa! I heard that You are a great hero born in the dynasty of Yadu, but I see that You are running away from fighting, like a coward. It is not worthy of Your good name and family tradition." Kālayavana was following, running very fast, but still he could not catch Kṛṣṇa because he was not freed from all contaminations of sinful life.

Krsna Book 58:

Then King Yudhiṣṭhira also praised Kṛṣṇa as the Supreme Personality and universal friend of everyone, but because Kṛṣṇa was taking special care of the Pāṇḍavas, King Yudhiṣṭhira said, "My dear Kṛṣṇa, we do not know what sort of pious activities we have executed in our past lives that have made You so kind and gracious to us. We know very well that the great mystics who always engage in meditation to capture You do not find it easy to obtain such grace, nor can they draw any personal attention from You. I cannot understand why You are so kind to us. We are not yogīs; on the contrary, we are attached to material contaminations. We are householders dealing in politics, worldly affairs. I do not know why You are so kind to us."

Krsna Book 61:

The King of Kaliṅga, afraid that he would be the next one attacked, fled from the scene. Before he could escape even a few steps, however, Balarāmajī immediately captured him, and because the King had always shown his teeth while criticizing Balarāma and Kṛṣṇa, Balarāma broke all the King's teeth with His club. The other princes supporting the King of Kaliṅga and Rukmī were also captured, and Balarāma beat them with His club, breaking their legs and hands. They did not try to retaliate but thought it wise to run away from the bloody scene.

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.

Krsna Book 83:

Many heroic prospects tried to defeat the bulls, but unfortunately they were all severely struck, and they returned to their homes as defeated invalids. When Lord Śrī Kṛṣṇa came and fought with the bulls, they were just like playthings for Him. He captured the bulls and roped each one of them by the nostrils. Thus they came under His control, just as a goat's small kids come very easily under the control of children. My father was very much pleased and married me to Lord Kṛṣṇa with great pomp, giving as my dowry many divisions of soldiers, horses, chariots and elephants, along with hundreds of maidservants. Thus Lord Kṛṣṇa brought me to His capital city, Dvārakā. On the way back, He was assaulted by many princes, but Lord Kṛṣṇa defeated all of them, and thus I have the privilege of serving His lotus feet as a maidservant.

Krsna Book 87:

There are unlimited numbers of living entities in different varieties of bodies, some moving and some standing in one place, and the conditioned life of these living entities is due only to their forgetfulness of their eternal relationship with the Supreme Personality of Godhead. When the living entity wants to lord it over the material energy by imitating the position of Kṛṣṇa, he is immediately captured by the material energy and, according to his desire, is offered one variety of the 8,400,000 different kinds of bodies. Although undergoing the threefold miseries of material existence, the illusioned living entity falsely thinks himself the master of all he surveys. Under the spell of the material energy, represented by the threefold material qualities, the living entity is so entangled that he is not at all able to become free unless he is graced by the Supreme Lord.

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

Mukunda-mala-stotra mantra 3, Purport:

The material nature is not at all beautiful, for it is an "imitation peacock." The real peacock is a different thing, and one must have the sense to understand this. Those who are mad after capturing and enjoying the imitation peacock, as well as those who have a pessimistic view of the imitation peacock but lack any positive information of the real peacock—both are illusioned by the modes of material nature. Those who are after the imitation peacock are the fruitive workers, and those who simply condemn the imitation peacock but are ignorant of the real peacock are the empiric philosophers. Disgusted with the mirage of happiness in the material desert, they seek to merge into voidness.

Mukunda-mala-stotra mantra 3, Purport:

We may use a crude example to illustrate the difference between a devotee's death and an ordinary man's death. In her mouth the cat captures both her offspring and her prey, the rat. Such capturings may appear the same, but there is a vast difference between them. While the rat is being carried in the cat's mouth, his sensation is poles apart from that of the cat's offspring. For the rat the capture is a painful death strike, while for the offspring it is a pleasurable caress.