Morose (CC and other books)

Expressions researched:
"morose" |"morosely" |"moroseness"

CC Adi-lila

CC Adi 17.95, Translation:

The Lord became morose and said to Śrīvāsa Ṭhākura, "When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense."

CC Adi 17.247, Translation:

One day the Lord, in the ecstasy of the gopīs, was sitting in His house. Very morose in separation, He was calling, "Gopī! Gopī!"

CC Madhya-lila

CC Madhya 1.126, Purport:

Being absolute in all circumstances, Lord Jagannātha's person, form, picture and kīrtana are all identical. Therefore when Caitanya Mahāprabhu heard the chanting of the holy name of the Lord, He was pacified. Previously, He had been feeling very morose due to separation from Jagannātha. The conclusion is that whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.

CC Madhya 2.35, Translation:

Lamenting in this way, Śrī Caitanya Mahāprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart.

CC Madhya 2.55, Translation:

When coming from the Jagannātha temple to return to His house, Śrī Caitanya Mahāprabhu used to sit on the ground and mark it with His nails. At such times He would be greatly morose and would cry, "Alas, where is Vṛndāvana? Where is Kṛṣṇa, the son of the King of the cowherd men? Where is that person who plays the flute?"

CC Madhya 2.72, Purport:

In the Bhakti-rasāmṛta-sindhu, eight kinds of transcendental changes taking place in the body are described. Stambha, being stunned, refers to the mind's becoming transcendentally absorbed. In that state, the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called "stunned." The emotions resulting from this condition are joy, fear, astonishment, moroseness and anger. In this condition, the power of speech is lost and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition. Many other symptoms are visible on the entire body in the beginning. These are very subtle, but gradually they become very apparent.

CC Madhya 2.72, Purport:

When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarṇya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear.

CC Madhya 2.72, Purport:

Aśru is explained in the Bhakti-rasāmṛta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of aśru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada.

CC Madhya 2.76, Translation:

As the spiritual master chastises the disciple and teaches him the art of devotional service, so all the ecstatic symptoms of Lord Caitanya Mahāprabhu—including despondency, moroseness, humility, restlessness, joy, endurance and anger—instructed His body and mind. In this way, Śrī Caitanya Mahāprabhu passed His time.

CC Madhya 3.127, Translation:

The transcendental ecstatic symptoms of disappointment, moroseness, pleasure, restlessness, pride and humility all began to fight like soldiers within the Lord.

CC Madhya 3.132, Translation:

In this way the Lord danced for at least three hours. Sometimes the symptoms of ecstasy were visible, including pleasure, moroseness and many other waves of ecstatic emotional love.

CC Madhya 4.202, Translation:

Trembling, perspiration, jubilant tears, shock, fading of the bodily luster, disappointment, moroseness, loss of memory, pride, joy and humility were all visible in Śrī Caitanya Mahāprabhu's body.

CC Madhya 8.140, Translation:

When Kṛṣṇa left the rāsa-līlā dance, the gopīs became very morose, and when they were grieving, Kṛṣṇa reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Kṛṣṇa appeared among the gopīs.

CC Madhya 10.119, Purport:

Every living entity is morose in the material world because he is always in want. He undergoes a great struggle for existence and tries to minimize his miserable condition by squeezing the utmost pleasure out of this world. But the living entity is never successful in this endeavor. While in a miserable condition, a person sometimes seeks the favor of the Supreme Personality of Godhead, but this is very difficult for materialistic people to obtain.

CC Madhya 10.119, Purport:

In the beginning, a conditioned soul is bereft of Kṛṣṇa consciousness and is always morose in his material activities. Later, by associating with a pure devotee, one becomes inquisitive to know the Absolute Truth. In this way one begins to engage in the transcendental service of the Lord.

CC Madhya 13.145, Translation:

I do not care for My personal unhappiness, but when I see the morose face of mother Yaśodā and the hearts of all the inhabitants of Vṛndāvana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering?

CC Madhya 14.137, Translation:

When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the ground, marking lines on it with her nails.

CC Madhya 14.139, Purport:

We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the ground and draws lines with her nails. We have heard of such egoistic pride in Satyabhāmā and the gopīs of Vṛndāvana, but what we see in the goddess of fortune here at Jagannātha Purī is completely different.

CC Madhya 14.167, Purport:

The thirty-three vyabhicārī-bhāvas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) viṣāda, moroseness; (3) dainya, meekness; (4) glāni, a feeling that one is in a faulty position; (5) śrama, fatigue; (6) mada, madness; (7) garva, pride; (8) śaṅkā, doubt; (9) trāsa, shock; (10) āvega, intense emotion; (11) unmāda, craziness; (12) apasmāra, forgetfulness; (13) vyādhi, disease; (14) moha, bewilderment; (15) mṛti, death; (16) ālasya, laziness; (17) jāḍya, invalidity; (18) vrīḍā, shame; (19) avahitthā, concealment; (20) smṛti, remembrance; (21) vitarka, argument; (22) cintā, contemplation; (23) mati, attention; (24) dhṛti, forbearance; (25) harṣa, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarṣa, anger; (29) asūyā, jealousy; (30) cāpalya, impudence; (31) nidrā, sleep; (32) supti, deep sleep, and (33) prabodha, awakening.

CC Madhya 15.182, Translation:

Due to the impending separation from Śrī Caitanya Mahāprabhu, all the devotees began to cry. The Lord was also morose due to separation from the devotees.

CC Madhya 16.3, Translation:

Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana, and Mahārāja Pratāparudra became very morose upon hearing this news.

CC Madhya 22.19, Purport:

Even after writing many Vedic literatures, Vyāsadeva felt very morose. Therefore his spiritual master, Nāradadeva, told him that he could be happy by writing about the activities of the Supreme Personality of Godhead.

CC Madhya 24.169, Purport:

This verse was spoken by Nārada Muni in Śrīmad-Bhāgavatam (1.5.18). Nārada Muni was speaking to Vyāsadeva, who was morose even after he had compiled all the Vedic literatures. In this connection, Nārada Muni advised Śrīla Vyāsadeva to try to attain devotional service and nothing else.

CC Madhya 24.178, Purport:

This is a quotation from Śrīmad-Bhāgavatam (10.35.11). In the day, Kṛṣṇa went to the forest of Vṛndāvana, and at that time the gopīs, being morose due to separation from Him, were lamenting in this way.

CC Madhya 24.351, Translation:

I have thus explained the mercy bestowed on Sanātana Gosvāmī by Śrī Caitanya Mahāprabhu. If one hears this description, all moroseness in the heart will diminish.

CC Antya-lila

CC Antya 7.89, Translation:

When Śrī Caitanya Mahāprabhu rigidly declined to hear his explanations, Vallabha Bhaṭṭa went home feeling morose. His faith in the Lord and devotion to Him changed.

CC Antya 12.4, Translation:

The mind of Śrī Caitanya Mahāprabhu was always morose because of a continuously manifested feeling of separation from Kṛṣṇa.

CC Antya 12.82, Translation:

The devotees of Śrī Caitanya Mahāprabhu began their journey crying, while the Lord remained morosely at His residence.

CC Antya 14.35, Translation:

Lord Caitanya grew very much agitated, like a person who has just lost a recently acquired jewel. Then He became very morose and returned home.

CC Antya 18.43, Translation:

Everyone was overwhelmed with moroseness and almost unconscious, but out of ecstatic love they continued to wander here and there, searching for the Lord.

CC Antya 19.29, Translation:

Hearing this, all the devotees were astonished, especially Svarūpa Dāmodara, who became somewhat morose.

Nectar of Devotion

Nectar of Devotion 22:

While He had been absent from Dvārakā at the Battle of Kurukṣetra, all the citizens of Dvārakā had become morose. Then, when He returned, the citizens joyfully received Him and said, "Dear Lord, while You were absent from the city, we passed our days in the darkness of night.

Nectar of Devotion 28:

An example of shedding tears because of anger was exhibited by Bhīma when he saw that Śiśupāla was insulting Kṛṣṇa in the Rājasūya arena of sacrifice. Bhīma wanted to kill Śiśupāla immediately, but because Kṛṣṇa did not order him to do so, he became morose with anger. It is described that there were hot tears covering his eyes, as a thin cloud sometimes covers the evening moon. In the evening, when the moon is slightly covered by a thin cloud, it looks very nice, and when Bhīma was shedding tears on account of his anger, he also looked very nice.

Nectar of Devotion 37:

Bali Mahārāja immediately caught hold of the lotus feet of the Lord and pressed them to his heart. Being overwhelmed with joy, he manifested all the symptoms of ecstatic love, with tears in his eyes and a faltering voice. In such expressions of ecstatic love there are many other subsidiary symptoms, such as jubilation, withering, silence, disappointment, moroseness, reverence, thoughtfulness, remembrance, doubtfulness, confidence, eagerness, indifference, restlessness, impudence, shyness, inertness, illusion, madness, ghastliness, contemplation, dreaming, disease and signs of death.

Nectar of Devotion 37:

In the Kṛṣṇa-karṇāmṛta, written by Bilvamaṅgala Ṭhākura, there is this expression of eagerness in ecstatic love: "How miserable it is, my dear Kṛṣṇa, O friend of the hopeless! O merciful Lord, how can I pass these thankless days without seeing You?" A similar sentiment was expressed by Uddhava when he wrote a letter to Kṛṣṇa and said, "My dear Supreme King of Vraja, You are the vision of nectar for the eyes, and without seeing Your lotus feet and the effulgence of Your body, my mind is always morose. I cannot perceive any peace under any circumstance. Besides that, I am feeling every moment's separation to be like the duration of many, many long years."

Nectar of Devotion 47:

The impetuses for this devotional service are Kṛṣṇa's transcendental quality, form and activities. In this ecstasy of devotional service there are sometimes symptoms like regret, heavy breathing, crying, falling on the ground and beating upon one's chest. Sometimes symptoms like laziness, frustration, defamation, humility, anxiety, moroseness, eagerness, restlessness, madness, death, forgetfulness, disease and illusion are also visible. When in the heart of a devotee there is expectation of some mishap to Kṛṣṇa it is called devotional service in bereavement. Such bereavement is another symptom of this devotional service in compassion.

Krsna, The Supreme Personality of Godhead

Krsna Book 15:

When Kṛṣṇa and Balarāma entered the village of Vṛndāvana along with Their friends, They played Their flutes, and the boys praised Their uncommon activities in the forest. Their faces were decorated with tilaka and smeared with the dust raised by the cows, and Kṛṣṇa's head was decorated with a peacock feather. Both He and Balarāma played Their flutes, and the young gopīs were joyous to see Kṛṣṇa returning home. All the gopīs in Vṛndāvana remained very morose on account of Kṛṣṇa's absence. All day they were thinking of Kṛṣṇa in the forest or of Him herding cows in the pasture. When they saw Kṛṣṇa returning, all their anxieties were immediately relieved, and they began to look at His face the way drones hover over the honey of the lotus flower. When Kṛṣṇa entered the village, the young gopīs smiled and laughed. Kṛṣṇa, while playing the flute, enjoyed the beautiful smiling faces of the gopīs.

Krsna Book 20:

If they can find the association of a person engaged in the loving devotional service of the Lord, they become enlightened and dance just like peacocks. We have practical experience of this: many of our students were dry and morose previous to their coming to Kṛṣṇa consciousness, but having come into contact with devotees, they are now dancing like jubilant peacocks.

Krsna Book 44:

All the people gathered there began to clap in great ecstasy, and no one could estimate the bounds of their pleasure. The brāhmaṇas present began to praise Kṛṣṇa and Balarāma ecstatically. Only Kaṁsa was morose; he neither clapped nor offered benediction to Kṛṣṇa. Kaṁsa resented that the trumpets and drums should be played for Kṛṣṇa's victory, and he was very sorry that the wrestlers had been killed and had fled the assembly.

Krsna Book 52:

All of the relatives of King Bhīṣmaka decided that Rukmiṇī should be given in marriage to Kṛṣṇa. But her elder brother Rukmī, despite the desire of the others, arranged for her marriage with Śiśupāla, a determined enemy of Kṛṣṇa. When the black-eyed, beautiful Rukmiṇī heard of the settlement, she immediately became very morose. However, being a king's daughter, she understood political diplomacy and decided that there was no use in simply being morose. Some steps should be taken immediately. After some deliberation, she decided to send a message to Kṛṣṇa, and so that she might not be deceived, she selected a qualified brāhmaṇa as her messenger.

Krsna Book 80:

In this statement, Mahārāja Parīkṣit has used two important words: viṣaṇṇa and viśeṣa-jña. Viṣaṇṇa means "morose." Materialistic people invent many ways and means to become fully satisfied, but actually they remain morose. The point may be raised that sometimes transcendentalists also remain morose.

Krsna Book 80:

The devotees become jubilant by hearing the descriptions of the personal activities of the Supreme Lord, whereas the impersonalists, who are actually more attracted by the impersonal feature of the Lord, are only superficially attracted by the Lord's personal activities. As such, in spite of coming in contact with the pastimes of the Lord, the impersonalists do not fully realize the benefit to be derived, and thus they become just as morose as the materialists do in pursuing their fruitive activities.

Light of the Bhagavata

Light of the Bhagavata 9, Purport:

No one can produce rice and wheat in big iron factories. The industrialist goes to the villagers to purchase the food grains he is unable to produce in his factory. The poor agriculturalist takes advances from the capitalist and sells his produce at a lower price. Hence when food grains are produced abundantly the farmers become financially stronger, and thus the capitalist becomes morose at being unable to exploit them.