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Dissatisfaction (CC and other books)

Sri Caitanya-caritamrta

CC Adi-lila

Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya.
CC Adi 1.46, Purport:

The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Śrī Nityānanda Prabhu. Such a spiritual master is known as ācāryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya. In fact, however, a bona fide ācārya is nondifferent from the Personality of Godhead, and therefore to envy such an ācārya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.

This double-dealing is natural for girls. When they are satisfied within, they externally show dissatisfaction. Such feminine dealings are very palatable to boys who try to make friendships with them.
CC Adi 14.56, Translation and Purport:

Hearing this benediction from Śrī Caitanya Mahāprabhu, all the girls were inwardly very happy, but externally, as is natural for girls, they rebuked the Lord under the pretense of anger.

This double-dealing is natural for girls. When they are satisfied within, they externally show dissatisfaction. Such feminine dealings are very palatable to boys who try to make friendships with them.

CC Madhya-lila

As long as loving service is rendered to the Lord in the master-servant relationship, there is some fear, for the servant is always afraid of the master, despite the intimacy of self-interest. In this stage the servant is always afraid of the master and respectful of Him. When the devotee is further advanced, he has nothing to fear. He considers the Lord and himself on an equal level. At such a time, the devotee is fully convinced that Lord Kṛṣṇa is a friend and cannot at all be dissatisfied if the devotee lives with Him on an equal level.
CC Madhya 8.74, Translation and Purport:

Hearing this from Rāmānanda Rāya, the Lord again requested him to go a step further. In reply, Rāmānanda Rāya said, “Loving service to Kṛṣṇa rendered in fraternity is the highest perfection.

As long as loving service is rendered to the Lord in the master-servant relationship, there is some fear, for the servant is always afraid of the master, despite the intimacy of self-interest. In this stage the servant is always afraid of the master and respectful of Him. When the devotee is further advanced, he has nothing to fear. He considers the Lord and himself on an equal level. At such a time, the devotee is fully convinced that Lord Kṛṣṇa is a friend and cannot at all be dissatisfied if the devotee lives with Him on an equal level. This understanding is called viśrambha, that is, devoid of a respectful attitude. When this attitude is chosen, it becomes sakhya-prema, or love of Godhead in friendship. On this stage there is developed consciousness of equality between the Lord and the devotee.

CC Madhya 8.93, Translation:

“When the gopīs were overwhelmed with dissatisfaction due to Lord Kṛṣṇa's absence from the rāsa-līlā, Kṛṣṇa returned to them and told them, "My dear gopīs, our meeting is certainly free of all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard."

CC Antya-lila

Because Gadādhara Paṇḍita is the personal potency of Lord Caitanya Mahāprabhu, there is no chance of the Lord's being dissatisfied with him.
CC Antya 7.170, Translation and Purport:

Another day, Gadādhara Paṇḍita invited Śrī Caitanya Mahāprabhu to dinner. The Lord took prasādam at his home with His personal associates.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that Lord Śrī Caitanya Mahāprabhu acted as a very merciful well-wisher toward Vallabha Bhaṭṭa by externally neglecting him in many ways to purify him of his false pride in being a learned scholar. The Lord neglected Gadādhara Paṇḍita for a few days because of his associating with Vallabha Bhaṭṭa. Actually He was not at all displeased with Gadādhara Paṇḍita. Indeed, because Gadādhara Paṇḍita is the personal potency of Lord Caitanya Mahāprabhu, there is no chance of the Lord's being dissatisfied with him. However, a person who is too much attracted to externals cannot understand the deep meaning of these dealings of Śrī Caitanya Mahāprabhu. If one therefore becomes disrespectful to Gadādhara Paṇḍita, he will surely be vanquished.

CC Antya 9.113, Translation:

When Gopīnātha Paṭṭanāyaka's servant went to Śrī Caitanya Mahāprabhu and informed the Lord of his plight, the Lord was somewhat agitated and dissatisfied.

CC Antya 10.147, Translation:

Because of Śivānanda Sena's glories, Śrī Caitanya Mahāprabhu ate all kinds of prasādam to honor his request. However, the Lord ate more than necessary, and therefore His mind was dissatisfied.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa.
Teachings of Lord Caitanya, Chapter 23:

Caitanya Mahāprabhu describes Śrīmad-Bhāgavatam as the spotless Purāṇa because it contains transcendental narrations of the pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa. The history of Śrīmad-Bhāgavatam is also very glorious. It was compiled by Vyāsadeva, who drew from his mature experience of transcendental knowledge under the instruction of Śrī Nārada Muni, his spiritual master. Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's transcendental activities are specifically described in the Tenth Canto of Śrīmad-Bhāgavatam, the canto which is considered to contain the substance of the whole work. One should not approach the Tenth Canto immediately but should approach it gradually by developing knowledge of the subject matters first presented.

Nectar of Devotion

The root cause of our dissatisfaction is that our dormant loving propensity has not been fulfilled despite our great advancement in the materialistic way of life.
Nectar of Devotion Preface:

As far as material necessities are concerned, the human civilization at the present moment is very much advanced in living comfortably, but still we are not happy, because we are missing the point. The material comforts of life alone are not sufficient to make us happy. The vivid example is America: the richest nation of the world, having all facilities for material comfort, is producing a class of men completely confused and frustrated in life. I am appealing herewith to such confused men to learn the art of devotional service as directed in The Nectar of Devotion, and I am sure that the fire of material existence burning within their hearts will be immediately extinguished. The root cause of our dissatisfaction is that our dormant loving propensity has not been fulfilled despite our great advancement in the materialistic way of life. The Nectar of Devotion will give us practical hints how we can live in this material world perfectly engaged in devotional service and thus fulfill all our desires in this life and the next. The Nectar of Devotion is not presented to condemn any way of materialistic life, but the attempt is to give information to religionists, philosophers and people in general how to love Kṛṣṇa. One may live without material discomfiture, but at the same time he should learn the art of loving Kṛṣṇa.

A person who can speak sweetly even with his enemy just to pacify him is called a pleasing talker. Kṛṣṇa was such a pleasing talker that after defeating His enemy Kāliya in the water of the Yamunā, He said, "My dear King of the snakes, although I have given you so much pain, please do not be dissatisfied with Me. It is My duty to protect these cows."
Nectar of Devotion 21:

A person who can speak sweetly even with his enemy just to pacify him is called a pleasing talker. Kṛṣṇa was such a pleasing talker that after defeating His enemy Kāliya in the water of the Yamunā, He said, "My dear King of the snakes, although I have given you so much pain, please do not be dissatisfied with Me. It is My duty to protect these cows, which are worshiped even by the demigods. Only in order to save them from the danger of your presence have I been obliged to banish you from this place."

In spite of his offering nice prayers to Kṛṣṇa, Brahmā could not understand whether Kṛṣṇa was satisfied or still dissatisfied. In other words, Kṛṣṇa was so grave that He did not take the prayers of Brahmā very seriously.
Nectar of Devotion 21:

A person who does not express his mind to everyone, or whose mental activity and plan of action are very difficult to understand, is called grave. After Lord Śrī Kṛṣṇa had been offended by Brahmā, Brahmā prayed to Him to be excused. But in spite of his offering nice prayers to Kṛṣṇa, Brahmā could not understand whether Kṛṣṇa was satisfied or still dissatisfied. In other words, Kṛṣṇa was so grave that He did not take the prayers of Brahmā very seriously. Another instance of Kṛṣṇa's gravity is found in connection with His love affairs with Rādhārāṇī. Kṛṣṇa was always very silent about His love affairs with Rādhārāṇī, so much so that Baladeva, Kṛṣṇa's elder brother and constant companion, could not understand the transformations of Kṛṣṇa on account of His gravity.

One of Rādhārāṇī's friends chastised Her in the following words: "My dear friend, You are allowing Yourself to be churned by the rod of dissatisfaction, so what can I say unto You? The only advice I can give You is that You had better leave this scene immediately, because Your misbehavior is giving me too much pain. I cannot bear to see Your behavior, because even though Kṛṣṇa's peacock feather has touched Your feet, You still appear to be red-faced."
Nectar of Devotion 33:

Once, while Kṛṣṇa was in the pasturing ground with His cowherd boys, His friends requested Him to go to the Tālavana forest, where Gardabhāsura, a disturbing demon in the shape of an ass, resided. The friends of Kṛṣṇa wanted to eat the fruit from the forest trees, but they could not go because of fear of the demon. Thus they requested Kṛṣṇa to go there and kill Gardabhāsura. After Kṛṣṇa did this, they all returned home, and their report of the day's activity perturbed mother Yaśodā because Kṛṣṇa had been sent alone into such danger in the Tālavana forest. Thus she looked upon the boys with anger.

There is another instance of anger on the part of a friend of Rādhārāṇī's. When Rādhārāṇī was dissatisfied with the behavior of Kṛṣṇa and had stopped talking with Him, Kṛṣṇa was very sorry for Rādhārāṇī's great dissatisfaction, and in order to beg forgiveness, He fell down at Her lotus feet. But even after this, Rādhārāṇī was not satisfied, and She did not talk with Kṛṣṇa. At that time, one of Her friends chastised Her in the following words: "My dear friend, You are allowing Yourself to be churned by the rod of dissatisfaction, so what can I say unto You? The only advice I can give You is that You had better leave this scene immediately, because Your misbehavior is giving me too much pain. I cannot bear to see Your behavior, because even though Kṛṣṇa's peacock feather has touched Your feet, You still appear to be red-faced."

The above attitudes of dissatisfaction and anger in devotional service are called īrṣyu.

King Pṛthu addresses the Lord, saying, "My dear Lord, it may happen that the goddess of fortune becomes dissatisfied with my work, or I may even have some misunderstanding with her, but I will not mind this, because I have full confidence in You."
Nectar of Devotion 36:

In the Fourth Canto of Śrīmad-Bhāgavatam, Twentieth Chapter, verse 28, King Pṛthu addresses the Lord, saying, "My dear Lord, it may happen that the goddess of fortune becomes dissatisfied with my work, or I may even have some misunderstanding with her, but I will not mind this, because I have full confidence in You. You are always causelessly merciful to Your servants, and You consider even their menial service to be very much advanced. So I have confidence that You will accept my humble service, although it is not worthy of being recognized. My dear Lord, You are self-sufficient. You can do anything You like without the help of anyone else. So even if the goddess of fortune is not satisfied with me, I know that You will always accept my service anyway."

Krsna, The Supreme Personality of Godhead

It was very astonishing. Although the men came down disappointed, baffled and angry, as soon as they saw their own children, their hearts melted with great affection. At once their anger, dissatisfaction and unhappiness disappeared.
Krsna Book 13:

When the cows were running down from the top of Govardhana Hill, the men who were taking care of them tried to stop them. Older cows are taken care of by the men, and the calves are taken care of by the boys; and as far as possible, the calves are kept separate from the cows, so that the calves do not drink all the available milk. Therefore the men who were taking care of the cows on the top of Govardhana Hill tried to stop them, but they failed. Baffled by their failure, they were feeling ashamed and angry. They were very unhappy, but when they came down and saw their children taking care of the calves, they all of a sudden became very affectionate toward the children. It was very astonishing. Although the men came down disappointed, baffled and angry, as soon as they saw their own children, their hearts melted with great affection. At once their anger, dissatisfaction and unhappiness disappeared. They began to show paternal love for the children, and with great affection they lifted them in their arms and embraced them. They began to smell their children's heads and enjoy their company with great happiness. After embracing their children, the men took the cows back to the top of Govardhana Hill. Along the way they began to think of their children, and affectionate tears fell from their eyes.

“You are the unreliable servant of an unreliable master.” It may be that Śrīmatī Rādhārāṇī purposely addressed the bumblebee sarcastically in order to indirectly criticize the messenger Uddhava. Like the other gopīs, Śrīmatī Rādhārāṇī saw that Uddhava's bodily features resembled Kṛṣṇa's, but She also saw Uddhava as being equal to Kṛṣṇa. Indirectly, therefore, She indicated that Uddhava was as unreliable as Kṛṣṇa Himself. Śrīmatī Rādhārāṇī wanted to give specific reasons why She was dissatisfied with Kṛṣṇa and His messenger.
Krsna Book 47:

One of the gopīs, namely Śrīmatī Rādhārāṇī, was so much absorbed in thoughts of Kṛṣṇa by dint of Her personal touch with Him that She actually began to talk with a bumblebee which was flying there and trying to touch Her lotus feet. While the other gopīs were talking with Kṛṣṇa's messenger Uddhava, Śrīmatī Rādhārāṇī took that bumblebee to be a messenger from Kṛṣṇa and began to talk with it as follows: "Bumblebee, you are accustomed to drinking honey from flower to flower, and therefore you have preferred to be a messenger of Kṛṣṇa, who is of the same nature as you. I can see on your mustaches the red powder of kuṅkuma which was smeared on the flower garland of Kṛṣṇa while it was pressed against the breasts of some other girl who is My competitor. You feel very proud because of having touched that garland, and your mustaches have become reddish. You have come here carrying a message for Me, anxious to touch My feet. But My dear bumblebee, let Me warn you—don't touch Me! I don't want any messages from your unreliable master. You are the unreliable servant of an unreliable master." It may be that Śrīmatī Rādhārāṇī purposely addressed the bumblebee sarcastically in order to indirectly criticize the messenger Uddhava. Like the other gopīs, Śrīmatī Rādhārāṇī saw that Uddhava's bodily features resembled Kṛṣṇa's, but She also saw Uddhava as being equal to Kṛṣṇa. Indirectly, therefore, She indicated that Uddhava was as unreliable as Kṛṣṇa Himself. Śrīmatī Rādhārāṇī wanted to give specific reasons why She was dissatisfied with Kṛṣṇa and His messenger.

Rukmiṇī was expecting Kṛṣṇa to arrive, but when neither He nor the brāhmaṇa who took her message appeared, she was full of anxiety and began to think how unfortunate she was. "There is only one night between today and my marriage day, and still neither the brāhmaṇa nor Śyāmasundara has returned. I cannot ascertain any reason for this." Having little hope, she thought that perhaps Kṛṣṇa had found reason to become dissatisfied and had rejected her fair proposal.
Krsna Book 53:

When King Bhīṣmaka learned that Damaghoṣa and his party were arriving, he left the city to receive them. Outside the city gate were many gardens where guests were welcome to stay. In the Vedic system of marriage, the bride's father receives the large party of the bridegroom and accommodates them in a suitable place for two or three days until the marriage ceremony is performed. The party led by Damaghoṣa contained thousands of men, among whom the prominent kings and personalities were Jarāsandha, Dantavakra, Vidūratha and Pauṇḍraka. It was an open secret that Rukmiṇī was meant to be married to Kṛṣṇa but that her elder brother Rukmī had arranged her marriage to Śiśupāla. There was also some whispering about a rumor that Rukmiṇī had sent a messenger to Kṛṣṇa; therefore the soldiers suspected that Kṛṣṇa might cause a disturbance by attempting to kidnap Rukmiṇī. Even though they were not without fear, they were all prepared to give Kṛṣṇa a good fight to prevent the girl from being taken away. Śrī Balarāma received the news that Kṛṣṇa had left for Kuṇḍina accompanied only by a brāhmaṇa and that Śiśupāla was there with a large number of soldiers. Balarāma suspected that they would attack Kṛṣṇa, and thus out of great affection for His brother He took strong military divisions of chariots, infantry, horses and elephants and went to the precincts of Kuṇḍina.

Meanwhile, inside the palace, Rukmiṇī was expecting Kṛṣṇa to arrive, but when neither He nor the brāhmaṇa who took her message appeared, she was full of anxiety and began to think how unfortunate she was. "There is only one night between today and my marriage day, and still neither the brāhmaṇa nor Śyāmasundara has returned. I cannot ascertain any reason for this." Having little hope, she thought that perhaps Kṛṣṇa had found reason to become dissatisfied and had rejected her fair proposal. As a result, the brāhmaṇa might have become disappointed and not come back. Although she was thinking of various causes for the delay, she expected them both at any moment.

Lord Kṛṣṇa said, “Ordinary poison affects only those who drink it, and ordinary fire can be extinguished simply by pouring water on it, but the araṇi fire ignited by the spiritual potency of a brāhmaṇa who is dissatisfied can burn to ashes the whole family of a person who provokes such a brāhmaṇa.”
Krsna Book 64:

Before entering the heavenly planets, King Nṛga circumambulated the Lord, touched his helmet to the Lord's lotus feet and bowed before Him. Seeing the airplane from the heavenly planets present before him, he was given permission by the Lord to board it. After the departure of King Nṛga, Lord Kṛṣṇa expressed His appreciation for the King's devotion to the brāhmaṇas as well as his charitable disposition and his performance of Vedic rituals. Therefore, it is recommended that if one cannot directly become a devotee of the Lord, one should follow the Vedic principles of life. This will enable him, one day, to see the Lord by being promoted either directly to the spiritual kingdom or, indirectly, to the heavenly kingdom, where he has hope of being transferred to the spiritual planets.

At this time, was present among His relatives who were members of the kṣatriya class. To teach them through the exemplary character of King Nṛga, He said, "Even though a kṣatriya king may be as powerful as fire, it is not possible for him to usurp the property of a brāhmaṇa and utilize it for his own purpose. If this is so, how can ordinary kings, who falsely think themselves the most powerful beings within the material world, usurp a brāhmaṇa's property? I do not think that taking poison is as dangerous as taking a brāhmaṇa's property. For ordinary poison there is treatment—one can be relieved from its effects—but if one drinks the poison of taking a brāhmaṇa's property, there is no remedy for the mistake. The perfect example is King Nṛga. He was very powerful and very pious, but due to the small mistake of unknowingly usurping a brāhmaṇa's cow, he was condemned to the abominable life of a lizard. Ordinary poison affects only those who drink it, and ordinary fire can be extinguished simply by pouring water on it, but the araṇi fire ignited by the spiritual potency of a brāhmaṇa who is dissatisfied can burn to ashes the whole family of a person who provokes such a brāhmaṇa. (Formerly, the brāhmaṇas used to ignite the fire of sacrifice not with matches or any other external fire but with their powerful mantras, called araṇi.) If someone even touches a brāhmaṇa's property, his family is ruined for three generations. However, if a brāhmaṇa's property is forcibly taken away, the taker's family for ten generations before him and ten generations after will be subject to ruination. On the other hand, if someone becomes a pure Vaiṣṇava, or devotee of the Lord, ten generations of his family before his birth and ten generations after will be liberated."

Nārada could understand the plan of the demon, and he advised him, "You had better worship Lord Śiva; then you will quickly get the desired result. Lord Śiva is very quickly satisfied and very quickly dissatisfied also. So you try to satisfy Lord Śiva."
Krsna Book 88:

As for the benedictions given by demigods like Lord Śiva, there is the following historical incident cited by great sages. Once, Lord Śiva, after giving a benediction to a demon named Vṛkāsura, the son of Śakuni, was himself entrapped in a very dangerous position. Vṛkāsura was searching after a benediction and trying to decide which of the three presiding deities to worship in order to get it. In the meantime he happened to meet the great sage Nārada and consulted with him as to whom he should approach to achieve quick results from his austerity. He inquired, "Of the three deities, namely Lord Brahmā, Lord Viṣṇu and Lord Śiva, who is most quickly satisfied?" Nārada could understand the plan of the demon, and he advised him, "You had better worship Lord Śiva; then you will quickly get the desired result. Lord Śiva is very quickly satisfied and very quickly dissatisfied also. So you try to satisfy Lord Śiva." Nārada also cited instances wherein demons like Rāvaṇa and Bāṇāsura were enriched with great opulences simply by satisfying Lord Śiva with prayers. Because the great sage Nārada was aware of the nature of the demon Vṛkāsura, he did not advise him to approach Viṣṇu or Lord Brahmā. Persons such as Vṛkāsura, who are situated in the material mode of ignorance, cannot stick to the worship of Viṣṇu.

In this Age of Kali, the executive head of a state somehow or other gets votes and is elected to an exalted post, but the condition of the citizens continues to be full of anxiety, distress, unhappiness and dissatisfaction.
Krsna Book 89:

The brāhmaṇa therefore said, "No one should offer respects or worship to a king whose only business is envy. Such a king spends his time either hunting and killing animals in the forest or killing citizens for criminal acts. He has no self-control and possesses bad character. If such a king is worshiped or honored by the citizens, the citizens will never be happy. They will always remain poor, full of anxieties and aggrievement, and always unhappy." In modern politics the post of monarch has been abolished, and the president is not held responsible for the comforts of the citizens. In this Age of Kali, the executive head of a state somehow or other gets votes and is elected to an exalted post, but the condition of the citizens continues to be full of anxiety, distress, unhappiness and dissatisfaction.

Renunciation Through Wisdom

Although Western people have brilliantly developed in mundane matters, they are tossed about in a sea of despair and listlessness. Similarly, the Indians, although trying to feel grateful for their mundane development, are experiencing the same listlessness and dissatisfaction.
Renunciation Through Wisdom 1.4:

Although Western people have brilliantly developed in mundane matters, they are tossed about in a sea of despair and listlessness. Similarly, the Indians, although trying to feel grateful for their mundane development, are experiencing the same listlessness and dissatisfaction. Strangely enough, now the Western thinkers are looking toward India to find peace and calm. We can safely harbor the firm conviction that soon the message of peace will reach their ears.

Dr. Radhakrishnan had translated the Gītā into English and written a commentary on it, and it sold well in the market for ten rupees in those days (1954). One of the brahmacārīs of our āśrama read the book and came to us a little dissatisfied, though the book itself was deeply esoteric. The reason for his dissatisfaction was that Dr. Radhakrishnan's writing lacked spiritual insight: in many places he had mishandled and misinterpreted the text, and thus he had made his book unacceptable to spiritualists in the line of pure devotion.
Renunciation Through Wisdom 4.1:

Once one of the brahmacārīs of our āśrama met Dr. Sarvapalli Radhakrishnan, who is a spiritualist of sorts and an erudite scholar. Dr. Radhakrishnan is the vice-president of India as I write this essay. On meeting him, our brahmacārī received from him a copy of his Bhagavad-gītā as a gift. Dr. Radhakrishnan had translated this Gītā into English and written a commentary on it, and it sold well in the market for ten rupees in those days (1954).

The brahmacārī read the book and came to us a little dissatisfied, though the book itself was deeply esoteric. The reason for his dissatisfaction was that Dr. Radhakrishnan's writing lacked spiritual insight: in many places he had mishandled and misinterpreted the text, and thus he had made his book unacceptable to spiritualists in the line of pure devotion. This is a perfect example of the Śrīmad-Bhāgavatam's statement (1.1.1) that "by Him even the great sages and demigods are placed into illusion" (muhyanti yat sūrayaḥ). When the Lord so easily bewilders Lord Brahmā, Lord Śiva, Lord Indra, and other great universal controllers, it is not at all surprising that Dr. Radhakrishnan is placed into illusion.

Individual material cravings are less harmful to the world than mass movements for sense gratification. If the material desires of an individual are unfulfilled, he certainly becomes depressed, but when the mass of people remain dissatisfied, the distress is much greater and gives rise to social conflict.
Renunciation Through Wisdom 5.1:

Individual material cravings are less harmful to the world than mass movements for sense gratification. If the material desires of an individual are unfulfilled, he certainly becomes depressed, but when the mass of people remain dissatisfied, the distress is much greater and gives rise to social conflict. In any case, mundane yearnings bring suffering, both individual or collective. Even if a person starts out not intending enjoy the fruits of his actions, once those fruits come he is forced to enjoy them because he thinks of himself as the doer, influenced as he is by the three modes nature—goodness, passion, and ignorance. These fruits are not without the bitter seeds of anxiety, entanglement, frustration, and disruption. Therefore, neither the execution of social responsibilities nor philanthropic work is ultimately good action. Devotional service to the Supreme Lord, which is beyond the three modes, must be accepted as the only good action.

Page Title:Dissatisfaction (CC and other books)
Compiler:Laksmipriya, MadhuGopaldas
Created:26 of Dec, 2008
Totals by Section:BG=0, SB=0, CC=7, OB=15, Lec=0, Con=0, Let=0
No. of Quotes:22