He gradually became attached to this young deer and always thought of it affectionately. As it grew up, it became Mahārāja Bharata's constant companion, and he always took care of it. Gradually he became so absorbed in thinking of this deer that his mind became agitated. As he became more attached to the deer, his devotional service slackened. Although he was able to give up his opulent kingdom, he became attached to the deer. Thus he fell down from his mystic yoga practice. Once when the deer was absent, Mahārāja Bharata was so disturbed that he began to search for it. While searching and lamenting the deer's absence, Mahārāja Bharata fell down and died. Because his mind was fully absorbed thinking of the deer, he naturally took his next birth from the womb of a deer. However, because he was considerably advanced spiritually, he did not forget his past activities, even though he was in the body of a deer. He could understand how he had fallen down from his exalted position, and remembering this, he left his mother deer and again went to Pulaha-āśrama. He finally ended his fruitive activities in the form of a deer, and when he died he was released from the deer's body.
Become agitated
Expressions researched:
"became a little agitated"
|"became a little agitated"
|"became agitated"
|"became angry and agitated"
|"became greatly agitated"
|"became greatly agitated"
|"became somewhat agitated"
|"became very agitated"
|"became very much agitated"
|"become agitated"
|"become doubly agitated"
|"become overly agitated"
|"become very agitated"
|"becomes again agitated"
|"becomes agitated"
|"becomes sexually agitated"
|"becomes very agitated"
Bhagavad-gita As It Is
BG Chapters 1 - 6
If one wants to make steady progress on the path of self-realization, he must try to control the forces of the material senses. There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One who is able to control the forces of all these different senses, and the mind, is called gosvāmī, or svāmī. Such gosvāmīs live strictly controlled lives, and forgo altogether the forces of the senses. Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. Therefore, one must practice to control them before one gives up this material body. One who can do this is understood to be self-realized and is thus happy in the state of self-realization. It is the duty of the transcendentalist to try strenuously to control desire and anger.
Srimad-Bhagavatam
SB Canto 3
The demons observed beautiful gestures in the woman's every step. Here they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball. In every step they enjoy her womanly beauty, and while they enjoy her beauty their minds become agitated by sex desire. As moths at night surround a fire and are killed, so the demons become victims of the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful woman also afflicts the heart of a lusty demon.
Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife. Viśrambheṇa means "with intimacy," but it must not be familiarity that breeds contempt. According to the Vedic civilization, a wife cannot call her husband by name. In the present civilization the wife calls her husband by name, but in Hindu civilization she does not. Thus the inferiority and superiority complexes are recognized. Damena ca: a wife has to learn to control herself even if there is a misunderstanding. Sauhṛdena vācā madhurayā means always desiring good for the husband and speaking to him with sweet words. A person becomes agitated by so many material contacts in the outside world; therefore, in his home life he must be treated by his wife with sweet words.
SB Canto 4
The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuṇṭha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuṇṭha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gītā (2.59), paraṁ dṛṣṭvā nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant.
When one's mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one's real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank.
The words śāntāya kūṭa-sthāya sva-rociṣe are very significant. Although the Lord is within this material world, He is not disturbed by the waves of material existence. However, conditioned souls are agitated by six kinds of transformations; namely, they become agitated when they are hungry, when they are thirsty, when they are aggrieved, when they are illusioned, when they grow old and when they are on the deathbed. Although conditioned souls become very easily illusioned by these conditions in the material world, the Supreme Personality of Godhead, as the Supersoul, Vāsudeva, is never agitated by these transformations. Therefore it is said here (kūṭa-sthāya) that He is always peaceful and devoid of agitation because of His prowess, which is described herein as sva-rociṣe, indicating that He is illuminated by His own transcendental position. In other words, the individual soul, although within the illumination of the Supreme, sometimes falls down from that illumination because of his tiny position, and when he falls down he enters into material, conditional life. The Lord, however, is not subject to such conditioning; therefore He is described as self-illuminated. Consequently any conditioned soul within this material universe can remain completely perfect when he is under the protection of Vāsudeva, or when he is engaged in devotional service.
Since the body is a great city, there must be various arrangements such as lakes and gardens for sense enjoyment. Of the various parts of the body, those which incite sexual impulses are referred to here indirectly. Because the body has genitals, when the living entity attains the right age—be he man or woman—he becomes agitated by the sex impulse. As long as one remains a child, he is not agitated by seeing a beautiful woman. Although the sense organs are present, unless the age is ripe there is no sex impulse. The favorable conditions surrounding the sex impulse are compared here to a garden or a nice solitary park. When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacārī. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex—even in so many subtle ways—one becomes sexually impelled. Consequently, a brahmacārī or sannyāsī is prohibited to associate with women, especially in a secret place. The śāstras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother. The sex impulse is so strong that even if one is very learned, he becomes agitated in such circumstances. If this is the case, how can a young man in a nice park remain calm and quiet after seeing a beautiful young woman?
In this verse the word hima-nirjhara is particularly significant. The waterfall represents a kind of liquid humor or rasa (relationship). In the body there are different types of humor, rasa or mellow. The supreme mellow (relationship) is called the sexual mellow (ādi-rasa). When this ādi-rasa, or sex desire, comes in contact with the spring air moved by Cupid, it becomes agitated. In other words, all these are representations of rūpa, rasa, gandha, śabda and sparśa. The wind is sparśa, or touch. The waterfall is rasa, or taste. The spring air (kusumākara) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence.
Due to his past sinful life he becomes attracted by Cupid and eats good food voraciously. It is clearly visible that when a neophyte in Kṛṣṇa consciousness eats too much, he falls down. Instead of being elevated to pure Kṛṣṇa consciousness, he becomes attracted by Cupid. The so-called brahmacārī becomes agitated by women, and the vānaprastha may again become captivated into having sex with his wife. Or he may begin to search out another wife. Due to some sentiment, he may give up his own wife and come into the association of devotees and a spiritual master, but due to his past sinful life he cannot stay. Instead of being elevated to Kṛṣṇa consciousness, he falls down, being attracted by Cupid, and takes to another wife for sex enjoyment. The fall of the neophyte devotee from the path of Kṛṣṇa consciousness down to material life is described in Śrīmad-Bhāgavatam (1.5.17) by Nārada Muni.
Thus Kṛṣṇa advises us not to be disturbed by such relativities and dualities when they come and go.
The common man has to undergo much austerity to become equipoised before dualities. One who becomes agitated by the relativities of life has accepted a relative position and must therefore undergo the austerities prescribed in the śāstras to transcend the material body and put an end to material existence. King Malayadhvaja underwent severe austerities by leaving his home, going to Kulācala, taking his bath in the sacred rivers and eating only vegetables like stems, roots, seeds, flowers and leaves, avoiding any cooked food or grains. These are very, very austere practices. In this age it is very difficult to leave home and go to the forest or the Himalayas to adopt the processes of austerity. Indeed, it is almost impossible. If one is even advised to give up meat-eating, drinking, gambling and illicit sex, one will fail to do so. What, then, would a person do if he went to the Himalayas or Kulācala? Such acts of renunciation are not possible in this age; therefore Lord Kṛṣṇa has advised us to accept the bhakti-yoga process. Bhakti-yoga will automatically liberate a person from the dualities of life. In bhakti-yoga, Kṛṣṇa is the center, and Kṛṣṇa is always transcendental.
SB Canto 5
All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Śiva became agitated upon seeing the Mohinī form of Lord Kṛṣṇa, and Saubhari Muni also fell down from the mature stage of yogic perfection.
If a poor man loses some money or gold, he at once becomes very agitated. Similarly, the mind of Mahārāja Bharata would become agitated when he did not see the deer. This is an example of how our attachment can be transferred. If our attachment is transferred to the Lord's service, we progress. Śrīla Rūpa Gosvāmī prayed to the Lord that he would be as naturally attracted to the Lord's service as young men and young women are naturally attracted to each other. Śrī Caitanya Mahāprabhu exhibited such attachment to the Lord when He jumped into the ocean or cried at night in separation. However, if our attachment is diverted to material things instead of to the Lord, we will fall down from the spiritual platform.
SB Canto 7
Of course, he treated the boy as his own child, and sometimes, when the boy would steal something, the master would chastise him by striking him with a cane. There was a mark on the boy's back from this chastisement. Later, after that boy had by crooked means become Hussain Shah, Nawab of Bengal, one day his wife saw the mark on his back and inquired about it. The Nawab replied that in his childhood he had been a servant of Subuddhi Rāya, who had punished him because of some mischievous activities. Upon hearing this, the Nawab's wife immediately became agitated and requested her husband to kill Subuddhi Rāya. Nawab Hussain Shah, of course, was very grateful to Subuddhi Rāya and therefore refused to kill him, but when his wife requested him to turn Subuddhi Rāya into a Mohammedan, the Nawab agreed. Taking some water from his waterpot, he sprinkled it upon Subuddhi Rāya and declared that Subuddhi Rāya had now become a Mohammedan. The point is that this Nawab had been an ordinary menial servant of Subuddhi Rāya but was somehow or other able to occupy the supreme post of Nawab of Bengal. This is the material world. Everyone is trying to become master through various devices, although everyone is servant of his senses. Following this system, a living entity, although servant of his senses, tries to become master of the whole universe. Hiraṇyakaśipu was a typical example of this, and Brahmā was informed by the demigods of his intentions.
SB Canto 8
Since Mahārāja Bali's rebukes were truthful, King Indra did not at all become sorry, just as an elephant beaten by its driver's rod does not become agitated.
However, because Lord Śiva wanted to see Lord Viṣṇu's form as a woman, Lord Viṣṇu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Viṣṇu told Lord Śiva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Kṛṣṇa consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Śiva could remain unagitated.
"One should not stay in a solitary place with a woman, even if she be his mother, sister or daughter, for the senses are so uncontrollably powerful that in the presence of a woman one may become agitated, even if he is very learned and advanced." (SB 9.19.17)
SB Cantos 10.14 to 12 (Translations Only)
Where the rivers joined the ocean it became agitated, its waves blown about by the wind, just as the mind of an immature yogī becomes agitated because he is still tainted by lust and attached to the objects of sense gratification.
The wives of the demigods, observing Kṛṣṇa's playful activities from their airplanes, were entranced and became agitated with lust. Indeed, even the moon and his entourage, the stars, became astonished.
As Kṛṣṇa strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows' hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopīs, who become agitated by Cupid when Kṛṣṇa playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening.
There he saw the wonderful maiden Subhadrā, who was enchanting to heroes. His eyes opened wide with delight, and his mind became agitated and absorbed in thoughts of her.
O almighty Lord, You are so kind to Your servants that You have accepted the withered flower garland that we have placed on Your chest. Since the goddess of fortune makes her abode on Your transcendental chest, she will undoubtedly become agitated, like a jealous co-wife, upon seeing our offering also dwelling there. Yet You are so merciful that You neglect Your eternal consort Lakṣmī and accept our offering as most excellent worship. O merciful Lord, may Your lotus feet always act as a blazing fire to consume the inauspicious desires within our hearts.
For one who has properly realized My personal identity as the Supreme Godhead, what credit is there if his senses—mere products of the material modes—are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?
Sri Caitanya-caritamrta
CC Adi-lila
“"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."
CC Madhya-lila
In this way, the Lord's restlessness was awakened by ecstatic feelings, and His mind became agitated. No one could understand what course such ecstasy would take. Because Lord Caitanya could not meet the Supreme Personality of Godhead, Kṛṣṇa, His mind burned. He began to ask Kṛṣṇa about the means by which He could reach Him.
Śrī Caitanya Mahāprabhu said, "Please pacify all the devotees and My mother. If You become agitated, no one will be able to continue to exist."
“"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."
Śrī Caitanya Mahāprabhu said, “Although it is correct that the King is a great devotee, he is still to be considered a venomous snake. Similarly, even though a woman be made of wood, one becomes agitated simply by touching her form.
“When the Supreme Personality of Godhead glances over the material energy, she becomes agitated. At that time, the Lord injects the original semen of the living entities.
“Ornaments caress that body, but the transcendental body of Kṛṣṇa is so beautiful that it beautifies the ornaments He wears. Therefore Kṛṣṇa's body is said to be the ornament of ornaments. Enhancing the wonderful beauty of Kṛṣṇa is His three-curved style of standing. Above all these beautiful features, Kṛṣṇa's eyes dance and move obliquely, acting like arrows to pierce the minds of Śrīmatī Rādhārāṇī and the gopīs. When the arrow succeeds in hitting its target, their minds become agitated.
“"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."
“"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders."
Hearing news of the Lord's arrival from Balabhadra Bhaṭṭācārya, hordes of devotees became so happy that they seemed to be getting their lives back. It was as though their consciousness had returned to their bodies. Their senses also became agitated.
CC Antya-lila
The monkey lives in the forest, eats fruit and does not even cover itself with a cloth. In this way it resembles a saint, but the monkey always thinks of female monkeys and sometimes keeps dozens of them for sexual intercourse. This is called markaṭa-vairāgya. Therefore one who is unfit should not accept the renounced order of life. One who accepts the order of sannyāsa but again becomes agitated by sensual disturbances and talks privately with women is called dharma-dhvajī or dharma-kalaṅka, which means that he brings condemnation upon the religious order. Therefore one should be extremely careful in this connection. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains the word markaṭa to mean "restless." A restless person cannot be steady; therefore he simply wanders about, gratifying his senses. Just to get praise from others, to get cheap adoration from his followers or people in general, such a person sometimes accepts the dress of a sannyāsī or bābājī in the renounced order, but he cannot give up desires for sense gratification, especially for the association of women. Such a person cannot make advancement in spiritual life. There are eight different kinds of sensual enjoyment with women, including talking about them and thinking about them. Thus for a sannyāsī, a person in the renounced order, talking intimately with women is a great offense.
“"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."
Thereupon Rāmānanda Rāya gradually began speaking on topics of Kṛṣṇa. Thus the ocean of the transcendental mellows of those topics became agitated.
"I wanted to agitate you," the Lord said, “but you did not become agitated. Indeed, you could not say anything in anger. Instead, you tolerated everything.
"If I hear about the activities of materialistic persons, My mind becomes agitated. There is no need for Me to stay here and be disturbed in that way."
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Material nature acts in two capacities, as māyā and pradhāna. Māyā is the direct cause, and pradhāna refers to the elements of the material manifestation. When the first puruṣa-avatāra, Mahā-Viṣṇu, glances over material nature, material nature becomes agitated, and the puruṣa-avatāra thus impregnates matter with the living entities. Simply by the glance of Mahā-Viṣṇu, consciousness is created, and this consciousness is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Vāsudeva. This created consciousness is then divided into three departmental activities according to the three guṇas, or modes of material nature. Consciousness in the mode of goodness is described in the Eleventh Canto of Śrīmad-Bhāgavatam. The predominating Deity of this mode is Aniruddha. Consciousness in the mode of passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether (the sky) and the ear. The cosmic manifestation is a combination of all these modes, and in this way innumerable universes are created. No one can count the number of universes.
Nectar of Devotion
Out of the many ecstatic symptoms of the body, the symptom of being stunned is especially significant. According to the degree of being stunned, the vital force within the body becomes agitated, and due to such a state, the other ecstatic loving symptoms sometimes become altered. These transcendental ecstatic symptoms gradually develop, and in the course of such development they are sometimes called smoky, sometimes called blazing, and sometimes called shining. These three degrees are experienced for many, many years, and they extend to different parts of the body. Unlike the shedding of tears and faltering of the voice, the condition of being stunned is spread all over the body. The shedding of tears and faltering of the voice are simply localized symptoms.
The heart of one who is highly elevated and grave is compared to gold. If one's heart is very soft and gentle, his heart is compared to a cotton swab. When there is an ecstatic sensation within the mind, the golden heart or grave heart is not agitated, but the soft heart immediately becomes agitated.
To offer another example, a grave, magnanimous heart is compared to a great city, and a soft heart to an insignificant cottage. There may be many lights, or even great elephants in the big city, but no one will take particular notice of them. But when such lights or elephants are seen near a small cottage, everyone can distinctly point them out.
A hard heart is compared to a lightning bolt, to gold and to shellac. The lightning bolt is very strong and never becomes soft. Similarly, the hearts of those who are engaged in severe austerities and penances do not become very easily softened. The golden heart becomes melted at high temperature, as in ecstatic love. And the shellac heart is very easily melted in slight temperature.
Krsna, The Supreme Personality of Godhead
In the rainy season, when the rivers swell and rush to the oceans and seas, they appear to agitate the ocean. Similarly, if a person who is engaged in the mystic yoga process is not very much advanced in spiritual life, he can become agitated by the sex impulse. Although during the rainy season the high mountains are splashed by torrents of rain, they do not change; similarly, a person who is advanced in Kṛṣṇa consciousness, even if put into difficulties, is not embarrassed. A person who is spiritually advanced accepts any adverse condition of life as the mercy of the Lord, and thus he is completely eligible to enter into the spiritual kingdom.
In the rainy season some of the roads are not frequently used, and they become covered with long grasses. These roads are exactly like a brāhmaṇa who is not accustomed to studying and practicing the reformatory methods of the Vedic injunctions—he becomes covered with the long grasses of māyā. In that condition, forgetful of his constitutional nature, he forgets his position of eternal servitorship to the Supreme Personality of Godhead. By being deviated by the seasonal overgrowth of long grasses created by māyā, a person identifies himself with the māyic production and succumbs to illusion, forgetting his spiritual life.
My dear Lord, I can therefore understand that You are the same Supreme Personality of Godhead whom I worship as Lord Rāmacandra. My Lord Rāmacandra wanted to construct a bridge over the ocean, and I saw personally how the ocean became agitated simply by my Lord's glancing over it. And when the whole ocean became agitated, the living entities like whales, alligators and timiṅgila fish all became perturbed. (The timiṅgila fish in the ocean can swallow big aquatics like whales in one gulp.) In this way the ocean was forced to give way and allow Rāmacandra to cross to the island known as Laṅkā. (This island is now said to be Ceylon. Lord Rāmacandra's construction of a bridge over the ocean from Cape Comorin to Ceylon is still well known to everyone.) After the construction of the bridge, a fire was set all over the kingdom of Rāvaṇa. During the fighting with Rāvaṇa, every part of his limbs was slashed to pieces by Your sharp arrows, and his heads fell to the face of the earth. Now I can understand that You are none other than my Lord Rāmacandra. No one else has such immeasurable strength; no one else could defeat me in this way.”
Nonetheless, out of cunningness Rukmī claimed that Balarāma was the loser and that he himself had won. Because of this lie, Balarāmajī became most angry with Rukmī. His agitation was so sudden and great that it appeared like a tidal wave in the ocean on a full-moon day. Balarāma's eyes are naturally reddish, and when He became agitated and angry His eyes became more reddish. This time He challenged and made a bet of a hundred million coins.
Again Balarāma was the winner according to the rules of chess, but Rukmī again cunningly claimed that he had won. Rukmī appealed to the princes present, and he especially mentioned the name of the King of Kaliṅga. During the dispute there was a voice from the sky, and it announced that for all honest purposes Balarāma was the actual winner of this game, that He was being abused, and that the statement of Rukmī that he had won was absolutely false.
When Lord Balarāma spoke in a commanding tone full of heroic assertion, supremacy and chivalry, the leaders of the Kuru dynasty did not appreciate His statements. Rather, all of them became agitated, and with great anger they said, “Oh! These words are very astonishing but quite befitting the Age of Kali; otherwise how could Balarāma speak so vituperatively? The language and tone used by Balarāma are simply abusive, and due to the influence of this age it appears that the shoes befitting the feet want to rise to the top of the head, where the helmet is worn. We are connected with the Yadu dynasty by marriage, and because of this they have been given the chance to come live with us, dine with us and sleep with us; now they are taking advantage of these privileges. They had practically no position before we gave them a portion of our kingdom to rule, and now they are trying to command us. We have allowed the Yadu dynasty to use the royal insignias like the whisk, fan, conchshell, white umbrella, crown, royal throne, sitting place and bedstead, along with everything else befitting the royal order. They should not have used such royal paraphernalia in our presence, but we did not check them due to our family relationships. Now they have the audacity to order us to do things. Well, enough of their impudence!
His knowledge is not affected by the process of creation, maintenance and annihilation, nor is it ever influenced by any agency beyond Himself, nor is it agitated by the interactions of the material qualities or changed in the course of time. His transcendental form is full of knowledge which never becomes agitated by ignorance, pride, attachment, envy or sense enjoyment. His knowledge is never subject to the laws of karma regarding pious or impious activities, nor is it influenced by the three modes of material energy. No one is greater than or equal to Him, because He is the supreme authority, the Personality of Godhead.
"The ordinary conditioned human being may think that the conditioned soul, who is covered by his materialistic senses, mind and intelligence, is equal to Kṛṣṇa, but Lord Kṛṣṇa is just like the sun, which, although it sometimes may appear to be so, is never covered by the cloud, snow or fog, or by other planets during an eclipse. When the eyes of less intelligent men are covered by such influences, they think the sun to be invisible. Similarly, persons who are influenced by senses addicted to material enjoyment cannot have a clear vision of the Supreme Personality of Godhead."
While eating at the home of Balarāmajī, Arjuna was simply looking at beautiful Subhadrā, who was very enchanting to great heroes and kings. Out of love for her, Arjuna's eyes brightened, and he looked at her with glittering eyes. Arjuna decided that somehow or other he would achieve Subhadrā as his wife, and his mind became agitated on account of this strong desire.
Arjuna, the grandfather of Mahārāja Parīkṣit, was himself extraordinarily beautiful, and his bodily structure was very attractive to Subhadrā, who decided within her mind that she would accept only Arjuna as her husband. As a simple girl, she was smiling with great pleasure, looking at Arjuna. Thus Arjuna also became more and more attracted by her. In this way, Subhadrā dedicated herself to Arjuna, and he resolved to marry her by any means. He then became absorbed twenty-four hours a day in thought of how he could get Subhadrā as his wife. He was afflicted with the thought of getting Subhadrā and had not a moment's peace of mind.
When it was disclosed to Lord Balarāma that the so-called sannyāsī was Arjuna, who had planned such a device simply to take away Subhadrā, and that he had actually taken her, He became very angry. Just as the waves of the ocean become agitated on a full-moon day, Lord Balarāma became greatly disturbed.
Lord Kṛṣṇa was in favor of Arjuna; therefore, along with other members of the family, He tried to pacify Balarāma by falling at His feet and begging Him to pardon Arjuna. Kṛṣṇa convinced Lord Balarāma that Subhadrā was attached to Arjuna, and thus Balarāma became pleased to know that she wanted Arjuna as her husband. The matter was settled, and to please the newly married couple Lord Balarāma arranged to send a dowry consisting of an abundance of riches, including elephants, chariots, horses, menservants and maidservants.
Mahārāja Parīkṣit was very eager to hear more about Kṛṣṇa, and so, after finishing the narration of Arjuna's kidnapping Subhadrā, Śukadeva Gosvāmī began to narrate another story, as follows.
Lectures
Bhagavad-gita As It Is Lectures
One poet, poet Kālidāsa, he has described, dhīra means: "Even in the presence of provocation, one who is not disturbed, he's called dhīra." He has described about Lord Śiva. When Lord Śiva was being worshiped by Pārvatī, Lord Śiva was naked and Pārvatī was worshiping the śiva-liṅga, but he did not become agitated. Therefore Kālidāsa has described: dhīra. Dhīra. One who is not... The first disturbance is sexual disturbance. So anyone, although he is completely potent with all the potencies, but still, he is not disturbed with sex impulses, he's called dhīra. Actually, that is called brahmacārī. Brahmacārī is not he is impotent. He can marry. He can beget children. But self-restrained. He's so self-restrained, that he's not disturbed. Unless he desires that "I shall have sex and for begetting children," he's not disturbed. That is called dhīra. Not by seeing any woman or man, one is disturbed. He's adhīra. She's adhīra. So dhīrādhīra-jana-priyau priya-karau nirmatsarau... The Gosvāmīs, they were equally respectable for the dhīras and the adhīras. So a, a spiritual master, a gosvāmī, should be equally merciful both for the dhīras and the adhīras. Otherwise, he cannot become a preacher. Preacher has to meet so many fallen souls. So he, if he becomes disturbed, then he cannot preach. Therefore dhīra. This word is here: anupaśyanti, tam ātma-sthaṁ ye anupaśyanti dhīra. He's called dhīra.
So dhīra means a person who is not agitated in spite of the cause of agitation being present. There are so many causes of agitation, but a person, in spite of being persuaded by the cause of agitation... Just like a young man and young woman, when they are present, naturally they become agitated. In the śāstras it is said just like fire and butter. If you put butter before the fire, automatically it melts. Similarly, a woman is considered as fire and the man is considered as butter. So this is natural. But a person who is not agitated, he is called dhīra.
So when a man dies, the man's relatives lament, "Oh, my father has gone," "My sister has gone," "My wife..." But if you become dhīra, then you are not bewildered. Just like your friend or your father moves from this apartment to another apartment, who is agitated? No, that's all right. He was in this apartment, now he has gone to another apartment, so there is no question of agitation or being perturbed. Similarly, one who knows the causes of transmigration of the soul from one body to another, he is not agitated at the death of his friend or relative. He knows everything, and he knows where his friend has gone with reference to the śāstra. Just like your friend has gone to India. How do you know? You know that he purchased a ticket for India and he has gone to India, so there is no need of agitation, "Oh, where he has gone? Where he has gone? Where he has gone?"
Srimad-Bhagavatam Lectures
This rati, tati means just like rati is called sexual appetite.
The Gosvāmīs, they have described rati, how rati is explained. (indistinct). Just like young boy and young girl, they meet together. Immediately their sex impulse become agitated. It hasn't got to be taught them. Naturally. Naturally. He wants to talk or she wants to talk. So this is called rati. Spontaneous attraction. This is called, it has not to be taught, spontaneous. So as soon as there is spontaneous attraction to hear all about God, that will mean that we are attaining perfection in religion. So if you are going on as a happening program to the church, to the temple, or to the mosque, but there is no spontaneous attraction for hearing about God, then it is simply labor, simply waste of time, that's all. That is explained here.
Still. But it was formerly also. Not like that, very common. But śāstra says, mātrā svasrā duhitrā vā nāviviktāsano bhavet (SB 9.19.17). "You do not sit down in a secluded place even with your mother, with your sister, with your daughter." So people may say, "One becomes agitated by association of mother, sister, and daughter, many fools or most degraded." No. Śāstra says balavān indriya-grāmo vidvāṁsam api karṣati. "The senses are so strong that even one is very learned, he becomes agitated." He becomes agitated, even in the presence of mother, sister, and daughter.
So senses are so strong. Balavān indriya-grāmaḥ. It is prohibited. What to speak of others. Therefore, the common moral teachings and the Vedic civilization is to accept any woman except his own wife as mother. Mātṛvat para-dāreṣu. Para-dāreṣu. Everyone is supposed to be married. Dāra means wife. Para-dāreṣu, other's wife. It doesn't matter if she is younger or older, but she should be treated as mother. Therefore it is the system in Vedic culture, as soon as one sees another woman, she (he) addresses her, "mother," Mātājī. Immediately, "mother." That makes the relationship. The woman treats the unknown man as son, and the unknown man treats the unknown woman as mother. This is Vedic civilization. So we should be very careful. In our society, you are all Godbrothers, Godsisters. Or those who are married, they are like mothers. So you should be very careful. Then you will remain dhīra, sober. That is brahminical qualification, brahminical culture.
So Mahārāja Parīkṣit went to the forest for hunting. So he was very tired. He was very tired, and he entered the cottage of one hermitage. He was at that time in meditation. So Parīkṣit Mahārāja was very much thirsty and hungry, and because he was king, he can order anyone, royal order, so he entered the cottage and asked the hermitage, that muni, that "Please give me something to eat. I am very hungry," or "Give me some drinking water." But he was in meditation. By chance he could not hear Mahārāja Parīkṣit. He was silent. But because he was king, king, royal power, he little became agitated, although he was very nice king, "Oh, he is disordering, er, disobeying my orders?" then he became disgusted. And there was a dead serpent lying there. So he took that dead serpent and put it on the neck of the hermitage and went away.
Because you are trying to become Kṛṣṇa's devotee, He has come before you in His full opulence, and He's glancing over you, and you become happy and beautiful. Therefore we want... This whole material creation is due to Kṛṣṇa's glancing. Sa aikṣata. In the Vedas, he glanced over this matter and the matter become agitated. Just like there is man and woman. When the woman is agitated, there is fruit, there is fruit. Similarly, the whole creation is in the same process. The nature, matter, has to be agitated. That agitation comes from the life, not from the matter.
So this is the Vedic information. Sa aikṣata sa asṛjata. Kṛṣṇa also says ahaṁ sarvasya prabhavaḥ (BG 10.8). Simply by Kṛṣṇa's glancing, seeing, the matter becomes agitated and becomes pregnant, and the living entities come out. The trees, the fruits and everything comes out. Simply by His glancing. How it is possible? We have no experience that "Simply by glancing over my wife, I can make her pregnant." No. That is for you, not for Kṛṣṇa. Not for Kṛṣṇa. Kṛṣṇa is described in the Brahma-saṁhitā, aṅgāni yasya sakalendriya-vṛttimanti. Each and every part, limb of Kṛṣṇa, has got the capacity of other parts.
He is so full in power and satisfaction that even great calamity, dangerous position, he doesn't care. He doesn't care. He knows that "These things are coming and going. Why I shall be agitated? Let me depend on Kṛṣṇa." Just like Prahlāda Mahārāja. So many times he was tortured by his father. He never became agitated. His father's only request was that "You give up this Hare Kṛṣṇa mantra." He would not give up. So this is determination. This is called gravity, and this is called soberness, that you go on talking like this. Just like in pushing our Kṛṣṇa consciousness movement, so many dangers we have to meet. But we don't care for it. If I am, I mean to say, real servant of Kṛṣṇa, then this movement will go on, in spite of so many obstacles. So that is called soberness. Dhīras tatra na muhyati.
So Mahārāja Yudhiṣṭhira was that kind of dhīra. He is the son of Dharmarāja, dharma-putra, highly elevated. So everyone was astonished that "How he is aggrieved for the death of his relatives!" Because the other side, Duryodhana was his cousin-brother. All the sons of Dhṛtarāṣṭra, they played together, they ate together, they were family members, friends, and... But there was misunderstanding.
Then the eating, material necessities of life... Eating. We want to eat something. We must eat, to keep this body fit. Then we must sleep also after eating. Not always. Not in this assembly, but after eating, you can sleep. (laughter) There is sleeping place, but not here. That is not good. So eating, sleeping. Then, after eating, after sleeping, everyone knows—the sex becomes agitated. Then mating. Eating, sleeping, mating, and defending, "How to protect myself?" Because the whole world is full of enemies. This is material world. So everyone is struggling hard, "How to protect myself?" So these four principles are animal principles. So that is the difference, that such animal propensities are there amongst the cats and dog, and in the human being also, these necessities are there. But if we remain captivated only by these four principles, then we remain cats and dog. It doesn't matter, however nicely we are dressed, but we remain as cats and dog, in the category of cats and dog. The modern civilization is that he is actually a dog, a cat, but he dresses himself very nicely, to become gentleman. So śāstra says, no. We have to test whether he is human being or a cat and dog, what he is.
So now he, he has to be induced to unite with this Pārvatī. So there was plan made. The plan made that Pārvatī, young age, beautiful girl, and Lord Śiva is meditating naked, and she was offering worshipable flowers on the genital. Still, he was not disturbed. Young girl touching the genital of a person, but he is not disturbed. That is dhīraḥ, that is the example of perfection of dhīraḥ. Even in the presence of being agitated, one who is not agitated, that is called dhīraḥ. Otherwise, everyone becomes agitated. That is natural. A young boy sees another young man or a young man sees another young girl. Natural sex appetite, natural. But one who can control that, that is dhīraḥ. That is dhīraḥ. Dhīras tatra na muhyati. That is yoga practice. That is yoga practice, controlling. "When there will be need, I shall use it."
You do your best, but depend, the result, on Kṛṣṇa. That is wanted. If somebody comes to attack you, you must also attack. You first attack. But you should not think that "I am so powerful. I can gain victory over you." Depend on Kṛṣṇa, do your best. Yudhyasva mām anusmara (BG 8.7). This is our policy. When there is question of fight, we have to fight. Just like in Bombay, we fought, but the result, we depended on Kṛṣṇa. We have come out victorious. There was no hope of getting that land. It was regular fight. The whole Bombay city became agitated. Yes, in Bombay. But we are victorious, because we depended on Kṛṣṇa. I thought... Simply I prayed to Kṛṣṇa, "My dear Lord, You are seated there on that place. If You are removed, then it will be suicidal. You must remain there." My only prayer was that "I don't care for this land, but You are seated there, I cannot tolerate this insult that You will be removed from there." So Kṛṣṇa saved our face. He's still remaining there.
So we should be like that. We should fight to our best, but depend the result on Kṛṣṇa. Don't try to take the credit for yourself. That is wanted.
Everything is one. That we cannot experience now, but we have to get information from the authorized book. Therefore they are far far better. There is no question of comparison. Pramada uttamādyubhiḥ. Pramada. Woman's name is pramada, pramada because as soon as one woman comes before a man, he becomes agitated. Therefore woman's name is pramada. Pramada. Pramada means agitates. Kāminī. Agitates. So there the pramada uttamādyubiḥ. Uttama. Udgata-tama. Tama, this darkness, is not there. Savidyut. Savidyud abhrāvalibhir yathā nabhaḥ. When they fly in the sky it appears just like lightning in the clouds. These are the description of Vaikuṇṭha planet. So, what is your question? Any question?
Just like we can beget child, we can impregnate by the genital, but it is not required for the Supreme Personality of God. In the Vedas it is said, sa aikṣata: "Simply by glancing the same." The same. "He glanced over the total material energy, and the material energy, total mahat-tattva, became agitated." Then, one after another, the creation was there.
So kriyā-śaktir ahaṅkāras tri-vidhaḥ. Kriyā-śakti, the creative energy, kriyā-śakti. God is not impotent. He is fully potent, and His energies are acting. We can experience in our daily life. So this kriyā-śakti begins in three different categories, tri-vidhaḥ. Kriyā-śaktir ahaṅkāras tri-vidhaḥ samapadyata. Ahaṅkāra, ego, identification, "I am." Everyone is conscious of his activities, ego: "I am doing this." But this ego, this is called false ego. This material, under the material energy, this ego, is called another way upādhi, designation. The real ego is ahaṁ brahmāsmi: "I am spirit soul." But on account of being in touch, being born in this material world, my kriyā-śakti, my activities, are being done under different designation, under tri-vidhaḥ. Why under different designation. Because immediately there is creation, the guṇamayī, the three kinds of modes of material nature, they also become manifest, and on account of this, our ego, false ego, association with a particular type of material modes of nature, I am thinking, "I am like this" or "I am this."
What is that? That desire is that "I can independently enjoy." The example... There are many such examples. Just like a man is honest, but if he becomes polluted by the desire that "If I can get that money by fair or unfair means, I will become rich, so let me take this money," so immediately mind becomes agitated, and it becomes under the spell of criminality. Then gradually, under superior judgment, I am put into the prison house.
So similarly, originally we are all pure, Kṛṣṇa conscious, but as we have got little independence... Because we are part and parcel of God, therefore—God has got full independence—so we have got independence according to the quantity. Just like a small drop of ocean water has got a little quantity of salt also, similarly, we are aṇu, and God is vibhu; He is Prabhu, and we are servant; He is master, we are servant. The master has got independence, and the servant has also independence, not that because one is servant, he has no independence. He has got independence. If he likes, he can give up the service of the master and live independently. This is crude example. Similarly, our material contamination means that, when we desire to live without Kṛṣṇa consciousness: "Why we shall be subservient to Kṛṣṇa? We shall live independently..." That is going on.
Pradyumna: "All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Śiva became agitated upon seeing the Mohinī form of Lord Kṛṣṇa, and Saubhari Muni also fell down from the mature stage of yogic perfection."
Prabhupāda:
- tathā coktam-
- na kuryāt karhicit sākhyam
- manasi hy anavasthite
- yad-viśrambhāc cirāc cīrṇaṁ
- caskanda tapa aiśvaram
- (SB 5.6.3)
So it is advised herewith, tathā ca uktam. Although definitely from where it is quoted, it is not described, but it is heard by the paramparā system. That is also authority, not necessarily to know wherefrom it is quoted, but if it is current, it is also evidence. So it is is said by paramparā system, we can understand, that "Do not make any friendship or," what is called, "compromise with mind. Do not do this." As I was saying yesterday, my Guru Mahārāja used to say that "When you get up you beat your mind with shoes hundred times, and when you go to the bed you beat your mind with broomstick hundred times." Then there will be no compromise. If you simply beat your mind... That is required. This is Vedic system. Now, if you want to bring somebody under your control, then you must always chastise him; otherwise it is impossible. Cāṇakya Paṇḍita, the moral instruction, he also says, lālane bahavo doṣās tāḍane bahavo guṇāḥ: "If you pat your subordinate, then it will increase the faulty habits."
So brahmacarya, tapasya begins—brahmacarya, celibacy, no sex life. That is the beginning of tapasya. Meditation means tapasya. So tapasā brahmacaryeṇa śamena (SB 6.1.13). Śama, to control the senses, to keep in equilibrium. Senses may not be agitated. Damena, even it is agitated, by my knowledge I have to curb down. Just like if I become agitated by seeing a beautiful girl, or for woman, a beautiful boy... That is natural. Yuvatīnāṁ yathā yunor yunor yathā yuvaḥ(?). Young boy, young girl, they are naturally attracted. There is nothing surprising. But tapasya means that "I have taken vow, no illicit sex." That is knowledge. "Why? Even if I am attracted, I shall not do this." This is tapasya. And "Because I am now attracted, now we shall enjoy"—that is not tapasya. Tapasya means even one is attracted, he should not act. That is tapasya. There may be some difficulty to control, but that should be practiced. It can be practiced. It is not very difficult. But one has to practice the determination: "Now I have taken vow before Deity because at the time of initiation, it is promised before the Deity, before the fire, and before the spiritual master, before the Vaiṣṇava, that 'I'll not have illicit sex.' That is promised.
I have promised it. If I am gentleman, how can I break my promise?" This is called jñāna. With knowledge one has to respect. That is called tapasya. With knowledge. Otherwise, to become attracted, that is not unnatural. Caitanya Mahāprabhu used to say... He was sannyāsī. He said that "Even if I see a doll made of wood, a beautiful woman, My mind becomes agitated." So what to speak of us? So this is the example. Caitanya Mahāprabhu giving some... To be agitated in the mind, that is not unnatural, but if you practice, then you'll not be agitated anymore. If you practice by your knowledge, then you'll not be agitated. That is called dhīra. Dhīras tatra na muhyati (BG 2.13). You have to become dhīra.
Dhīra and adhīra, there are two classes of men. One is sober. Even there is cause of agitation, still he remains firm. He is called dhīra. And adhīra means as soon as there is cause of agitation, he became a victim. That is called adhīra. So we have to become dhīra. We have been adhīra in so many different forms of life because I am coming to this human form of life after evolution of 8,000,000 forms of body. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati. That is evolution. So after... Bahu sambhavānte. After many, many years I have got this opportunity. In other lower animal life I have enjoyed the senses in so many ways. So sense enjoyment is not very difficult.
Strictly forbidden. That "pish pish" will kill you. Therefore it is forbidden that "Don't talk in solitary place with woman even she happens to be your daughter, your mother, and your sister." Generally one is not agitated in sex with mother, with sister, with daughter. But it is forbidden up to death. Even Brahmā became agitated by seeing his daughter. There is instances. Even Brahma, and what to speak of others?
So mind is so susceptible that... But this mind can be controlled only by Kṛṣṇa consciousness. Yoginām api sarveṣāṁ mad-gata anāntarātmanā (BG 6.47). Mad-gata, thinking of Kṛṣṇa, āntarātmanā, within the core of heart. Mad gata anāntarātmṇā, śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ: "He is first-class yogi." So unless we can control the mind, we cannot become yogi. Yoga means indriya-saṁyamaḥ. Yoga means not reducing fat or this or... No. Yoga means controlling the mind, controlling the senses, and concentrate it upon Viṣṇu, Kṛṣṇa. Mat para. Yogaṁ yuñjan mad-āśrayaḥ. That is yoga. When we take shelter of Kṛṣṇa and practice yoga, then it will be successful, not that transcendental meditation, this, all foolish things. No. So we have to control the mind. If you want liberation from this material world, you have to control your mind. Therefore Ambarīṣa Mahārāja, he showed us example that sa vai manaḥ kṛṣṇa padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18).
Īśvare tad-adhīneṣu bāliśeṣu. Bāliśa means he knows imperson. They do not know what is God, what is to be done, they are called bāliśa. Just like children, arbhakaḥ, bāliśa. And then dviṣāt, envious. Just like you have experienced so many rascals, as soon as they hear of God, immediately they become agitated. They are called dviṣāt, envious, demons. So four things, God, His devotees, and the innocent person, and the demonic atheist. He can see, madhyama-adhikārī. And then he behaves with these four classes of men differently. What is that? Prema, for Kṛṣṇa, the Supreme Lord, how to increase love. That is first business, prema. And those who are devotees, to make friendship with them maitrī. Those who are higher than him, he should offer very respectful obeisances, those who are equal, treat them with nicely, and those who are lower then instruct them, bāliśeṣu. Those who are innocent, how to raise him in Kṛṣṇa consciousness. This is preaching. And dviṣatsu, upekṣaḥ, those who are atheist, don't associate with them. Don't associate with them. That is the madhyama-adhikārī.
This is the order, that mātrā... Mātrā means "along with mother," svasrā mean "along with sister," and duhitrā means "along with daughter." "One should not sit down in a solitary place even with mother, sister or daughter."
So one may be surprised, that "Nobody becomes agitated, sitting before mother, sister or daughter." But śāstra says, "No, no. They are agitated." Then you can say, "Maybe agitates some fool rascal." "No." Vidvaṁsam api karṣati: "Even though one is very advanced, learned, they also become agitated." Therefore you should be very, very careful. Very, very careful. And another place is, another... Just like in our society, compulsorily we have to mix with women—not only women, very beautiful young girls. But if one is not agitated even in this association of beautiful women and girls, then he is to be considered paramahaṁsa. He is very advanced. Those who are not... Paramahaṁsa means he's above all these material qualities.
Sri Caitanya-caritamrta Lectures
You can take it as chunk. But this material energy in the form of chunk is agitated by the glance of Mahā-Viṣṇu. That is stated, sa aikṣata sa asṛjata. Material energy itself cannot explode. the explosion theory is there... Not theory, fact. But the total material energy, mahat-tattva, when it is glanced over by Mahā-Viṣṇu, then it becomes agitated, and the modes of material nature begins to act. So then these activities are executed by Mahā-Viṣṇu, by His glancing, simply by His glancing. The power... Kṛṣṇa is all-powerful. Viṣṇu is all-powerful. So simply by glancing, He can agitate the material energy, and the creation begins. Sa aikṣata sa asṛjata. Eko nārāyaṇa āsīt. These are the Vedic information. "In the beginning, there was only Nārāyaṇa." Na īśa na brahmā: "There was no Lord Śiva or Lord Brahmā." We have studied that. Nārāyaṇa, the Mahā-Viṣṇu, er, Garbhodakaśāyī Viṣṇu, He created, first of all, Brahmā. He is already there, from Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu. Then He created Brahmā. Then, through the material energy and Brahmā's cooperation, the whole creation came into existence.
Philosophy Discussions
Prabhupāda: Yes. As soon as there is a process, there is a link of everything, one after another, one after another. That is nature's way. Just like in the creation, the first creation is mind. We have got it in the Bhagavad-gītā, first creation is mahat-tattva, the sum total of material energy. Then there is interaction of the three guṇas, qualities, and then mind comes out, ego comes out, intelligence comes out, in this way, one after another. That is explained in the Second Canto of Śrīmad-Bhāgavatam, how creation takes place. So the Veda says, sa aikṣata. Sa aikṣata. The Supreme Lord, simply by glancing over... In Bhagavad-gītā also it is said that. But just like we impregnate a woman by sex behavior, but here it is said that He simply glanced over the material nature, total material energy, and the creation begins. Sa aikṣata. So because He is omnipotent, He can impregnate the material nature not by sex behavior but simply by glancing, and the material nature immediately becomes agitated, and things begin to happen. So the original cause is glancing over material nature by God. But we materialists, we cannot think how by simply glancing, the material nature is set into motion. That is material conception.
Śyāmasundara: He says that space and time are mere appearances, but the ultimate or genuine reality is different.
Prabhupāda: That is Kṛṣṇa, sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all causes.
Śyāmasundara: He calls these ultimate entities monads. Monad means unity, or oneness. He says that the ultimate stuff out of which even the atoms are made are called monads, small particles.
Conversations and Morning Walks
1969 Conversations and Morning Walks
Prabhupāda: You can make scene that people, His disciples, are performing kīrtana and one scene you can make Kazi, Muslim magistrate, is sitting, and the brāhmaṇas, they come. "Sir, you are our protector. You are Kazi. You are magistrate. And this Nimāi Paṇḍita, young boy, He is creating so much disturbance." "What is that?" "He has begun this chanting Hare Kṛṣṇa. This is not our Hindu religion. He is chanting so loudly. Now this is the time God is sleeping. So He'll be disturbed. So the whole society will be vanquished if God becomes angry. So He'll be disturbed." So Kazi... After all, Hindus are complaining. So Kazi said, "All right, I am taking steps." So he sent some officers. And they were playing mṛdaṅga, and warned that "You cannot do this. You are disturbing here." That is going on still. Just like our Los Angeles, it is going on. In New York also, they complain to the Kazi, (laughs) police officer. But they could not do anything. So this complaint is going on since the inauguration of the saṅkīrtana movement. So Kazi first of all warned. Then He did not care. Then the police also came and broke the mṛdaṅgas forcibly. Then Caitanya Mahāprabhu said, "All right. We shall start thousands of men playing mṛdaṅga, and we shall go to the house of Kazi. Let us see what can he do." So He went with many followers, and many followers playing mṛdaṅga, and Kazi became afraid that "The people have become agitated." So he fled away. Then the people began to create disturbance in his garden. Caitanya Mahāprabhu said, "Don't do this." Then Kazi came back, and Kazi was very submissive, and he said, "My dear Nimāi, You are in relationship my nephew." Because Hindus and Muslims in those days, although they had different religions, they had no animosity.
1974 Conversations and Morning Walks
Guest (1): That's all... (break)
Prabhupāda: If you become agitated even by seeing mother, then what can be done?
Guest (1): No, no, that should not be done.
Prabhupāda: Then you are a khara, go-khara.
Dr. Patel: Monkey.
Guest (1): No, but, I mean, a (Hindi) they don't see their own wife even. Goswami was telling that please don't keep a meeting there...
Prabhupāda: Yes. No, no.
Guest (1): ...because my wife is staying there. Because Prabhupāda has also created something, good thing. (break)
Dr. Patel: I'm very sorry that... You have misunderstood me. I said this is the strict injunctions. You did it under a command, but that...
Prabhupāda: But this cannot be carried.
Dr. Patel: And then people were so...
Prabhupāda: If you make some injunction which is impossible to carry...
1976 Conversations and Morning Walks
Prabhupāda: Service also... Everything depends on advancement in Kṛṣṇa consciousness. If Kṛṣṇa is there, either you read or work as a coolie, the same thing.
Jayapatākā: You instructed that service is as good as reading, but only... We see that devotees only doing service without reading, then they become agitated in their mind.
Prabhupāda: That means there is no Kṛṣṇa. The real disease is there is no Kṛṣṇa. Therefore he'll be agitated, either reading or working.
Jayapatākā: So how can they, the Kṛṣṇa...?
Prabhupāda: That, if they... One must go through this practice. Everyone must attend the ārā..., maṅgala-ārātrika. One must attend this. One must attend this. Otherwise no prasādam. If one says, "I am sick," no prasādam. "You are sick. You cannot digest. That's all." And sick, sleeping, and at the time of prasādam, voracious eating, that is not sickness. If you are sick, you cannot take food. Don't take.
Rāmeśvara: They've created so many problems to solve. (apparently reading sign) (pause)
Prabhupāda: South Pacific Railway? ISKCON government means this, stop all these four things. No slaughterhouse, close. The meat-eaters may become agitated, they may complain, "No, you are not forbidden to eat, you can eat, but slaughter in your house."
Tamāla Kṛṣṇa: Natural death.
Prabhupāda: The government is not going to maintain slaughterhouse, that's all. We don't forbid you; you can do at your home.
Tamāla Kṛṣṇa: Yes. The cows will die one day from old age, then they can eat.
Prabhupāda: Yes, if you like to eat, the dead cow. Just like you are eating...(break) (end)
Prabhupāda: We can prove it that how by the sunshine everything is growing. How it is? Your molecule and so on, so on... You can describe. Actually, from the sunshine the trees are growing, leaves are coming. As soon as there is no sunshine, immediately they fall down, the leaves, and the tree becomes without any leaves. How this happens? The same process. The sunshine produces so many things. Similarly, by the glance of the Supreme, the material nature becomes agitated and the three guṇas become manifest. In this way these are described there. The same process. How from the sunshine the leaves are coming out, what are the molecular changes, if you can study the same process.
Svarūpa Dāmodara: (indistinct) ...with this hiraṇmaya, the relationship between mahat-tattva and the hiraṇmaya is clear, then I think we can have some idea. So we are little confused on this very point. It is also said pradhāna is the twenty-four elements that doesn't contain time.
Prabhupāda: Pradhāna is the ingredient.
1977 Conversations and Morning Walks
Prabhupāda: Callous means we... Callous means we can take treatment, but we cannot protest against the doctor, that "Why you are not giving me food?" We take treatment. That is saner. If the doctors ask me that "Don't eat," I take the treatment. I don't protest that "Why you are keeping me in starvation?" You are doing that, rascal, that "Why you are keeping me in starvation?" But one who knows things, he doesn't protest. That is Vaiṣṇava way. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). "Oh, my Lord, You are keeping me in this tribulation. It is Your great mercy." When Kṛṣṇa keeps me in starvation I take it as mercy. I don't protest. That is Vaiṣṇava. The saner person, when he is, the hospital, he is put into starvation, he takes, "Oh, doctor, you are so merciful you are curing me." And the rascal will protest, "Oh! You are keeping me in starvation?" And other friend comes, "Why you are keeping him...?" They're all rascals, all rascals, cent percent. They do not know what is arrangement in the hospital and they go, poke their nose in which is not their business. They are rascal. One who says like that, "We have done this...," Oh, you are rascal. You cannot do it. You are simply poking your nose where there is no business for you. A Vaiṣṇava will never protest. Tat te 'nukampām. And Kṛṣṇa said, tāṁs titikṣasva bhārata. He never said that "You become agitated." Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha (BG 2.14). "These things have come and gone, will go. Why you are bothered, your brain, about these things?"
Correspondence
1967 Correspondence
Try to convince them by argument and reason but do not become angry with them. Lord Nityananda when he was dealing with Jagai and Madhai maintained the maximum amount of tolerance and patience in spite of the greatest provocation. The two brothers, Jagai and Madhai, committed violence on Lord Nityananda. Even Lord Caitanya, the author of Siksastak, became agitated. But Lord Nityananda Prabhu in the matter remained calm and quiet and delivered the two rascals to the highest elevation. We should always try to represent Lord Nityananda Prabhu in the matter of preaching work.
Kirtanananda is a crazy man. That is proved. He says that he has become equal to the spiritual master but he is such a fool that he does not understand the principle of disciple even in ordinary worldly affairs. Even if one becomes equal to the spiritual master in education and knowledge, still one has to maintain the disciplinary principle of obeying one chief man in any establishment. If such discipline is not maintained, no establishment can make any progress.
1969 Correspondence
So far Lord Brahma and his attraction for his daughter; this illustration should be taken by conditioned souls, that even a person like Brahma is sometimes victimized, how much careful we should be. Not that even Brahma was enticed, so we shall become enticed more and more. This is an example set for us by great devotees.
To become agitated is not very unusual thing, but to control it, that is the real thing.
I hope this meets you in very good health, and I shall be anxiously awaiting our meeting together with your husband and yourself in New York.
1970 Correspondence
Looking on women is not an impediment to spiritual progress, but looking on women with a view of sense gratification is detrimental. The actual fact is that attachment for sense gratification is not at all congenial for spiritual progress. In this country intermingling with women is very easy, and sometimes our mind becomes agitated. Therefore we have to take little precaution and the best precaution is to raise oneself in Krsna Consciousness. Lord Caitanya said that His mind becomes agitated even by seeing a wooden model. By seeing women, if one's mind is agitated, that is quite natural. If you take the words of Lord Caitanya that His mind is agitated by seeing a wooden model, then what to speak of us by seeing actual women.
1972 Correspondence
Even Lord Caitanya Himself said that sometimes when I see a wooden form of a woman, my mind becomes agitated but that does not mean that we should give it practical shape, that is intelligence. One must be convinced that sex-life without exception means trouble, therefore he is able to stop it at the thinking stage by not allowing it to be felt, much less willed and acted. I am so much disgusted by this troublesome business of marriage, because nearly every day I receive some complaint from husband or wife, and practically this is not my business as sannyasi to be marriage counsellor, so henceforward I am not sanctioning any more marriages, and those who want to marry must know in advance and be prepared to make outside income to support wife and home separately from the temple, and in the temple husband and wife shall live separately, that must be or what is the meaning of spiritual society like ours? I made a concession, but how can I encourage something which has proven to be so much trouble?
Mr. Saraf is experienced, so take his help. So go on raising funds, constructing, and send me the plans as soon as possible. I have got some idea from Gurudasa' letter, and it sounds very, very nice.
So far Gargamuni is concerned, he'll not become president, I am requesting him to forget this idea. So do not become agitated in your mind. As Gargamuni supplies the money, you supply him with a full accounting. As things will be done by yourself and Gurudasa, you give him purchase bills and statements of account. I am asking him, he will send you money, and that money, along with whatever you raise, will be used for materials and constructing, you keep good accounts and send him regularly.
Full instructions for Hindi BTG is given herewith by Syamasundara, as we have gone to Dai Nippon personally today, so you read it carefully and do the needful. So far whatever BTG's you have printed in India, whatever has been issued to the centers, they must now pay you, you send them bills. I shall notify Calcutta and Bombay to pay you. 4,000, 5,000 copies each issue printed, where they have been distributed and how the money is being collected? There was some money with Radha Raman Goswami, whether he has paid it? So collect wherever you have given BTG's. I have given you Rs. 4000/- on BTG account. This must be returned and deposited in the Book Fund Account in Bombay.
We have already got our Vaisnava standard. That is sufficient for Madhvacarya, Ramanujacarya, it was sufficient for Lord Caitanya, six Gosvamis, for Bhaktivinode Thakura, for my Guru Maharaja Bhaktisiddhanta Sarasvati, for me, for all big big saints and acaryas in our line—why it shall be inadequate for my disciples so they must manufacture something? That is not possible. Who has introduced these things, that women cannot have chanting japa in the temple, they cannot perform the arati and so many things? If they become agitated, then let the brahmacaris go to the forest, I have never introduced these things. The brahmacaris cannot remain in the presence of women in the temple, then they may go to the forest, not remaining in New York City, because in New York there are so many women, so how they can avoid seeing? Best thing is to go to the forest for not seeing any women, if they become so easily agitated, but then no one will either see them and how our preaching work will go on?
1974 Correspondence
I have received one letter from Sudama das Goswami that both of you had some hot conversation on the points of management, but I request both of you not to become agitated on any controversial point. A Vaisnava is supposed to be more tolerant than the tree and more forbearing than the grass. Besides that we have taken a great mission of the cult of Sri Caitanya Mahaprabhu, so everything should be done very diligently and soberly so that our missionary activity may not be hampered. All of our members are giving voluntary service, so they should always be encouraged in their service attitude.
1975 Correspondence
Is that the paper that it will be printed on. This paper is very nice. I have also seen the Spanish literature you have published. Why you do not use the literature they are publishing for South America?
Your qualification is that you can live amicably with anyone. Even if one is an offender to you, you do not become agitated. This is a Vaisnava qualification. I am glad to hear of the improvements of Amsterdam temple. That you are now getting so many more people for the feast program means that the management is very much improved.
| Page Title: | Become agitated |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 03 of Dec, 2013 |
| Totals by Section: | BG=1, SB=22, CC=15, OB=10, Lec=21, Con=6, Let=8 |
| No. of Quotes: | 83 |