The citizens of Mathurā City who saw Kṛṣṇa, the Supreme Personality of Godhead, became very much pleased and began to look on His face with insatiable glances, as if they were drinking the nectar of heaven. Seeing Kṛṣṇa gave them so much pleasure that it appeared as if they were not only drinking the nectar of seeing His face but were also smelling the aroma and licking up the taste of His body and were embracing Him and Balarāma with their arms. They began to talk among themselves about the two transcendental brothers. For a long time they had heard of the beauty and activities of Kṛṣṇa and Balarāma, but now they were personally seeing Them face to face. They thought that Kṛṣṇa and Balarāma were two plenary incarnations of the Supreme Personality of Godhead, Nārāyaṇa, who had appeared in Vṛndāvana.
Insatiable
Bhagavad-gita As It Is
BG Chapters 1 - 6
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence (Kṛṣṇa consciousness) and thus—by spiritual strength-conquer this insatiable enemy known as lust.
BG Chapters 13 - 18
Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent.
The demoniac mentality is described here. The demons have no satiation for their lust. They will go on increasing and increasing their insatiable desires for material enjoyment. Although they are always full of anxieties on account of accepting nonpermanent things, they still continue to engage in such activities out of illusion. They have no knowledge and cannot tell that they are heading the wrong way. Accepting nonpermanent things, such demoniac people create their own God, create their own hymns and chant accordingly. The result is that they become more and more attracted to two things—sex enjoyment and accumulation of material wealth. The word aśuci-vratāḥ, "unclean vows," is very significant in this connection. Such demoniac people are only attracted by wine, women, gambling and meat-eating; those are their aśuci, unclean habits. Induced by pride and false prestige, they create some principles of religion which are not approved by the Vedic injunctions. Although such demoniac people are most abominable in the world, by artificial means the world creates a false honor for them. Although they are gliding toward hell, they consider themselves very much advanced.
Srimad-Bhagavatam
SB Canto 7
One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.
Because of insatiable material desires, I was being carried away by the waves of material nature's laws, and thus I was engaging in different activities, struggling for existence in various forms of life.
As long as a living entity wants to fulfill various types of material desire, he must continuously change from one body to accept another. Śrīla Viśvanātha Cakravartī Ṭhākura explains that as a small piece of grass falls in a river and is tossed about with different types of wood and tree branches, the living entity floats in the ocean of material existence and is dashed and tossed amidst material conditions. This is called the struggle for existence. One kind of fruitive activity causes the living being to take one form of body, and because of actions performed in that body, another body is created.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Renunciation Through Wisdom
In the Bhagavad-gītā (16.7-20) the Supreme Lord has exhaustively described the nature of such atheistic demons:
Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behaviour nor truth is found in them. They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust. Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world. Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent.
What they actually think about is how to make foolproof arrangements to secure their own long-lasting enjoyment, along with their children's, their grandchildren's, and their great-grandchildren's enjoyment, up to the final dissolution of the world. But when they experience suffering instead of pleasure, the demons revert to violence against their fellow men to accumulate wealth. Their material desires are insatiable, and so even billions of dollars cannot appease them. Whoever is expert in illegally amassing huge fortunes becomes the top dog. The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges. On the other hand, their competitors are no less expert in cheating them of their black wealth. How can such ruthless competition aimed at stealing one another's illegally-earned money bring about peace and prosperity? Hence the demons can never help the person who laments, "In the dispensation of providence, man cannot have any rest."
The mode of passion increases attachment, sense gratification, and material desires, and the jīva becomes entangled in fruitive activities. The mode of ignorance induces illusion, covering the jīva's intelligence; then he slides down to the lowest consciousness, spending time only in sleeping and laziness. And the material mode of goodness also turns the jīva away from the Absolute Truth and makes him conditioned. With an increase of the mode of passion, goodness and ignorance both decrease. When the mode of goodness increases, passion and ignorance decline. In this way the material modes wax and wane in varying degrees. The mode of goodness promotes mundane knowledge and elevated material consciousness, the mode of passion produces untiring energy for work and insatiable desire for results, and the mode of ignorance drags the jīva down to nescience, laziness, sleep, and delusion. The jīva in goodness moves up to more elevated consciousness, one in passion remains suspended in the mediocre state, and one in ignorance descends to the depths of depravity.
| Page Title: | Insatiable |
| Compiler: | Labangalatika, Visnu Murti, Matea |
| Created: | 18 of Aug, 2009 |
| Totals by Section: | BG=2, SB=2, CC=0, OB=4, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 8 |