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Not agitated (Lectures)

Expressions researched:
"no agitation" |"no cause for agitation" |"no need of agitation" |"no question of agitation" |"no sense agitation" |"not agitate" |"not agitated" |"not agitating" |"not be agitated" |"not become agitated" |"not being agitated" |"not even agitate" |"not even slightly agitated" |"not get agitated" |"not sexually agitated" |"not so agitated" |"not to be agitated" |"not to become agitated" |"not try to agitate" |"not very much agitated" |"unagitated"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.21-22 -- London, July 18, 1973:

The mother cried, requested... He forced the mother, Prahlāda's mother, "Give your son this poison." So she begged so much, but he was a rascal demon. "No, you must give." So the mother knew, the son knew that the rascal father is giving this poison. What can he do, a small child? "All right, let me drink." Guruṇāpi duḥkhena na vicālyate. He is not agitating. "All right, if Kṛṣṇa likes, I will live." This is the position of sādhu. He is not disturbed. Titikṣavaḥ. In all circumstances, he is tolerant. That is sādhu. Sādhu does not become disturbed. Titikṣavaḥ. At the same time, kāruṇikāḥ. He is himself disturbed, but he is merciful to others.

Just like Jesus Christ. He is being crucified, and still he is merciful: "God, these people do not know what they are doing. Please excuse them." This is sādhu. He is personally being disturbed by the demons, but still, he is merciful to the general people. They are suffering for want of Kṛṣṇa consciousness.

Lecture on BG 2.10 -- London, August 16, 1973:

He was within the gopīs, all young girls, but He remained a brahmacārī. If I would have been within the gopīs, I do not know what was, what would have been my condition." So therefore Kṛṣṇa is the perfect brahmacārī, Hṛṣīkeśa. And these rascals they are saying that Kṛṣṇa is immoral. No. Kṛṣṇa is perfect brahmacārī. Dhīra. Dhīra means one who is not agitated even there is cause of being agitated. So Kṛṣṇa is such a brahmacārī. In spite of in His just on the verge of youthhood at the age of 15, 16, years, all the village girls were friends, they were very much attracted with Kṛṣṇa's beauty. They used to come to Kṛṣṇa for dancing in the village. But He was brahmacārī. You will never hear that Kṛṣṇa had some illicit sex. No. There was no such thing description. The dancing is description, but no contraceptive pill. No. That is no described here.

Lecture on BG 2.10 -- London, August 16, 1973:

He was brahmacārī. You will never hear that Kṛṣṇa had some illicit sex. No. There was no such thing description. The dancing is description, but no contraceptive pill. No. That is no described here. Therefore He is Hṛṣīkeśa. Hṛṣīkeśa means perfect brahmacārī. Vikāra-hetu, even there is cause of being agitated, He is not agitated. That is Kṛṣṇa. He has got thousands and thousands of devotees, and some of the devotees, if they want Kṛṣṇa as lover, Kṛṣṇa accepts that, but He does not require anyone else. He does not require. He is self-sufficient. He does not require anyone's help for His sense gratification. Therefore Kṛṣṇa is Hṛṣīkeśa, the master of the senses.

Lecture on BG 2.12 -- Hyderabad, November 17, 1972:

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...

Lecture on BG 2.13 -- Manila, October 12, 1972:

So this dead body, when a man dies, dhīras tatra na muhyati. Those who are dhīra—dhīra means sober—they are not bewildered. There are two classes of men: dhīra and adhīra. Dhīra means those who are not agitated, they know things as they are. So adhīra means those who are uncontrolled. The poet Kalidāsa has described dhīra and adhīra with reference to Lord Śiva in his book Kumāra-sambhava. 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.

Lecture on BG 2.13 -- Manila, October 12, 1972:

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?

Lecture on BG 2.13 -- Manila, October 12, 1972:

Tathā dehāntara-prāptiḥ (BG 2.13). Just like the parents. The child is changing body. The mother knows, "My child was six inches long within my womb. When he came out, he was twelve inches long, then thirteen inches, fourteen inches, in this way, now three feet, four feet." The mother is not agitated the child is changing body. Similarly, a dhīra, one who knows the laws of transmigration of the soul, he does not lament at the death of his father or friend. He knows that "My father has now gone to such and such place." That also he can know. How? With reference to the śāstra. Therefore, Vedānta-sūtra says that you should see everything through the śāstra, śāstra-cakṣuṣā.

Lecture on BG 2.13 -- Germany, June 18, 1974:

The cats and dogs, they can have illicit sex, and if the human being also have the same process, then where is the difference between cats and dogs? Therefore you have to be cautious not to become cats and dogs, but to remain as human being. Then you'll be dhīra, sober, not agitated. Therefore this very word is used. It is not understood by the cats and dogs. If I say to the cats and dog that, "You are not this body. You are simply possessing this body," it is useless because he has got a certain body that he cannot understand even instructing him for one thousand years, because he has got a different body, cats' and dogs' body. But in the human form of body there is possibility. That is the difference between cats' and dogs' body and human body.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

Spiritual life means eternal, blissful life of knowledge. That is spiritual life.

So here is the recommendation. Try to become Kṛṣṇa conscious. And then you'll not be disturbed with all these external, ephemeral changes of the material world. Not only of this body, practically..., practically one who is advanced in spiritual life, he's not agitated by the so-called political upheavals or social disturbances. No. He knows these are simply external, ephe... Just like in the dream. It is also a dream. The... Our present existence, it is also dream, Exactly like we dream at night. In dreaming, we create so many things. So this material world is also a gross dreaming. Gross dreaming. That is subtle dreaming. And this is gross dreaming. That is the action of the mind, body, intelligence, dreaming. And here, the action of five material elements: earth, water, air, fire... But all of them, these eight, they are simply material. So we are thinking that "I have now built a very nice house, skyscraper building." It is nothing but dream.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

A Kṛṣṇa conscious person is always steady in his determination." 57: "He who is without affection either for good or evil is firmly fixed in perfect knowledge (BG 2.57)." Purport: "There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is without affection for the good or evil, is to be understood as fixed in Kṛṣṇa consciousness. As long as one is in the material world, there is always the possibility of good and evil because this world is full of duality. But one who is fixed in Kṛṣṇa consciousness is not affected by good and evil because he is simply concerned with Kṛṣṇa, who is all-good absolute. Such consciousness in Kṛṣṇa situates one in the perfect transcendental position called, technically, samādhi."

Lecture on BG 4.27 -- Bombay, April 16, 1974:

Therefore in the śāstra it is forbidden, mātrā svasrā duhitrā vā nāviviktāsano bhavet: (SB 9.19.17) "In a lonely place don't sit down even with your mother, even with your sister, or even with your daughter." Because generally our senses are not very much agitated in the present of mother, sister and daughter. But śāstra says, "Even though it is so, but don't sit down with your mother, sister and daughter in a lonely place." "Why? I am not a fool." But you are not a fool. But balavān indriya-grāmo vidvāṁsam api karṣati. The senses are so strong, even one is very, very learned, he is also agitated. We have got many instances. Old men, sixty, seventy years, he is agitated by seeing one young girl. You see? So senses are so strong. So therefore we have to engage all our senses in the service of the supreme senses. That is perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

Lecture on BG 6.11-21 -- New York, September 7, 1966:

Just like a lamp, when it is not agitated by the wind, the flame is straight, similarly, the mind should not be agitated. That flame is very nice, when it is stand straight without being moved by the wind. That flame is very nice. So that example is given here. The flame is so susceptible to wind that a little agitation it moves. So similarly, our mind is also so susceptible to material desires that a little movement can change the whole thing. Change it. Balavān indriya-grāmo vidvāṁsam api karṣati. Little change. In the Vedic language it is forbidden for a yogi, or those who are transcendentalist... Because he has to remain brahmacāri-vrate sthitaḥ.

Lecture on BG 6.11-21 -- New York, September 7, 1966:

One who has his relationship with wife under rules and regulation and does not know any other woman, he is also brahmacārī. That is also called brahmacāri-vrata. And one who lives complete celibacy life, that he is also brahmacārī. So that brahmacāri-vrata is essential for yogi. Brahmacāri-vrata. Now, yata-cittasya... yogam ātmanaḥ, that mind should not be agitated. He says, "The mind should not be agitated." Suppose I am brahmacārī, I have taken the vow, brahmacāri-vrate sthitaḥ, I have taken the vow that "I will have no sex life in my life." Then mind may be agitated sometimes. So there is precautions. Precautions. It is said in the Vedic literature that one should be very careful about woman. They are so much careful, mātrā svasrā duhitrā vā nāviviktāsano bhave (SB 9.19.17)t. The prescription is that "One should not sit alone even with his mother, with his sister, and with his daughter." You see. Balavān indriya-grāmo vidvāṁsam api karṣati.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

Devotee: Thirteen and fourteen: "One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life (Bg. 6.13-14)."

Prabhupāda: This is the process. First of all you have to select a nice place, solitary place and you have to execute alone. Not that you go to a yoga class and pay your fees and make some gymnastic and come back home and do all nonsense. You see? Don't be entrapped by all these ridiculous things. Simply such society I can declare, is the society of the cheaters and the cheated. You see? Here is the practice. Here you can see. And spoken by the supreme authority, Kṛṣṇa. Is there any person better yogi than Kṛṣṇa?

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

Now here, you have to see. As if you close, meditation, you'll sleep. I have seen. So many so-called meditators, they're sleeping. (makes snoring sound) I've seen it. You see? Because as soon as you close your eyes it is natural that you'll feel sleepy. Therefore, half-closed. You have to see. That is the process. You have to see the tip of your nose, two eyes. Thus with unagitated mind. This process will help your mind to be fixed up, unagitated mind, subdued mind, devoid of fear. Yes. Because you have to, generally the yogis they used to practice in jungle and if he's thinking of, "Some tiger is coming or not, what is that?" (laughter) Or some snake is coming. Because you have to sit down alone in a jungle. You see. There are so many animals. Tigers and deers and snake. So therefore it is specially stated, "devoid of fear." The skin of deer is specially used in yoga-āsana because it has got some medical effect that snakes do not come. If you sit down on that particular skin, the snakes and reptiles will not come there. That is the purpose.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

Prabhupāda: In this room, because there is no air waving, just see the flame is steady. Similarly, if the flame of your mind will remain as steady as this flame if you absorb the mind in Kṛṣṇa consciousness. Then as the flame is not agitating, your mind will not be agitated. And what is perfection of yoga?

Devotee: Verse 20 through 23: "The stage of perfection is called trance or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga (Bg. 6.20-23)."

Prabhupāda: Samādhi means, samādhi means not to make void. That is impossible. Kleśo 'dhikaratas teṣām avyaktāsakta-cetasām. Some yogi says that you stop yourself, make yourself motionless. How it is possible to make me motionless? I am moving spirit. This is not possible. Motionless means when you are fixed up in Kṛṣṇa, there is no more material motion. That is motionless. This material propensities will not anymore disturb you. That is called motionless.

Lecture on BG 7.4 -- Bombay, February 19, 1974:

Dhīraḥ, those who are actually learned, sober, he is not agitated by the death of a man because he knows that the soul has now changed this body to another body, just like he was changing from child's body to baby's body, baby's body to boy's body, boy's body to youth's body, from youth to old man's body. Now, from this old man's body, now the body cannot be used. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Just like old garments we give up and take another garment, similarly, so long we are in the material world, we accept another material body. This is called transmigration of soul, death and birth. But when you are liberated from this conditioned life—you are fit for going to the spiritual world in your spiritual body—that is perfection of life. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). That is wanted. That is wanted. You give up this body. Don't accept any more any material body, either Indra's body, Brahmā's body, or the body of the worm of the stool. You can have any body, according to your mentality. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). Your body, are you making now.

Lecture on BG 16.5 -- Hawaii, January 31, 1975:

That is self-realization.

The demands of the body, eating, sleeping, sex life and defense, this is the demands of the body. But if I am situated in self-realization, then these demands will not bother me. There are many persons who are not agitated by hunger, who are not agitated, not having opportunity of sleeping. They don't sleep. Nidrāhāra-vihārakādi-vijitau **. About the Gosvāmīs it is said that these things, material demands of the body, sleeping, eating, sex and defense... They are the demands of the body. But how they became gosvāmī or svāmī? Because they were not affected by these demands. That is gosvāmī; that is svāmī. Svāmī means master. Gosvāmī means master of the senses. So if I am servant of the senses, how I can become gosvāmī, how I can become svāmī? That is false, hypocrisy. If you are servant of the senses, then you are go-dāsa.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

So there should be educational department to create first-class men by all these qualities. How to become controller of the mind, how to become controller of the senses, how to become cleansed, bāhyābhyantaram, inside clean and outside clean. Śaucam, titikṣā, how to become tolerant, tolerant. One should be not agitated by a single cause. Tolerant, and similarly, simplicity. He should be so simple. It is said simplicity: even the enemy inquires from him some secret thing, he'll say, "Yes, it is like this." Simplicity. And jñānam full knowledge. Full knowledge, what is this world, what I am, what is my relation with this world, what is God, what is my relation with God. Everything full knowledge. And vijñānam, vijñānam means completely application of the knowledge of life. And āstikyam, āstikyam means full faith in transcendental literature, that is called also āstikyam, and full faith in the existence of the Supreme Lord. Āstik... These are the brahminical qualifications. So those who are claiming to become first-class, learned men in the society, they must have all these qualifications. This is Bhagavad-gītā's teaching. The second-class man, what is that?

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- Caracas, February 20, 1975:

Just like he can produce from the field, agriculture, so many food grains, varieties of food grains he can produce. So these things are already there. There is no need of extra time for developing how to eat nicely, how to sleep nicely. One should be satisfied like the animals. They are satisfied with their position. They are not agitated. Similarly, we should be satisfied whatever is available automatically by the gift of nature or by God.

Nature has given us the opportunity now to enquire about the Absolute Truth. And what is that Absolute Truth? Because this is our only enquiry, that "What is the Absolute Truth, or the origin of everything?" Therefore in the Śrīmad-Bhāgavatam, first of all the obeisances or the respect is offered to Vāsudeva. Oṁ namo bhagavate vāsudevāya means "I offer my respectful obeisances to Lord Vāsudeva, or Kṛṣṇa."

Lecture on SB 1.3.13 -- Los Angeles, September 18, 1972:

So how He can be elected?" So at that time Bhīṣma, the most celebrated brahmacārī... He never accepted any wife or he had no connection with any woman. He immediately stood up. He said that "I am celebrated throughout the whole world as brahmacārī, but if I would have been in the position of Kṛṣṇa... He was dancing with young girls, but He was not agitated. But I would have been agitated. I admit. Therefore He is dhīra. He should be elected."

You'll find rāsa-līlā, Kṛṣṇa was dancing with so many young girls, but you won't find there was any sex relation. There was nothing like that. So that is dhīra. They were devotees, gopīs. They used to come to Kṛṣṇa. But there is no such thing written, as pregnancy and abortion. No, nothing of the sort. That is called dhīra, that in spite of presence of the cause of disturbance... The gopīs came to Kṛṣṇa because He was very beautiful young boy.

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

And it is very difficult to break his meditation. So he was naked, and Pārvatī was engaged to worship śiva-liṅga, the genital of Lord Śiva. Still in the Vedic culture, there is worshiping of śiva-liṅga, the genital of Lord Śiva. So Pārvatī was engaged to worship the genital of Lord Śiva. Certainly there was touching by young girl, but he was not agitated. So Kālidāsa said, "Here is a dhīra. Here is dhīra." We become excited by seeing one beautiful girl. But the most beautiful girl, young, she was touching the genital of Lord Śiva, still there was no disturbance.

So here is the example of dhīra. Dhīra means who are not sexually disturbed, even there is cause, even there is cause of disturbance. A young woman... Therefore the woman's name is kāminī. Kāminī...Kāma means lust. So they invoke one's lust. Therefore by nature, women are beautiful, they dress themselves beautifully. This is nature, to invoke the lusty desire of man.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

And Bhīṣmadeva recommended in the rājasūya-yajña that "Kṛṣṇa is greater brahmacārī than me. Although I am brahmacārī, but Kṛṣṇa is greater brahmacārī." Why? "I am brahmacārī. I have avoided association of woman, but Kṛṣṇa, He was young boy and He had so many young girlfriends, still, He was not sexually agitated. He is the greatest brahmacārī." That is the recommendation given by Bhīṣmadeva. When Śiśupāla was criticizing Kṛṣṇa, Bhīṣmadeva supported Kṛṣṇa, that "What kind of brahmacārī I am? He is greater brahmacārī than me. I think I could not save myself, keeping myself amongst the young girls. No. But Kṛṣṇa can do so. He is real brahmacārī." So therefore His another name is Acyuta, "never falls down," "infallible."

Every living entity is fallible. Only Kṛṣṇa, the Supreme Personality of Godhead... Brahmā is fallible, what to speak of others, demigods. Brahmā was attracted by seeing the beauty of his daughter.

Lecture on SB 1.15.25-26 -- Los Angeles, December 4, 1973:

Therefore they were all... Fighting, there is necessity; but if you misuse that fighting spirit...

Just like at the present moment the politicians, as soon as they see that they cannot manage things, in the country there is confusion, they declare some war so that the whole attention may be turned that side, and there will be no agitation of the internal dissatisfaction. This is diplomacy. This is diplomacy. We have seen it in Pakistan. As soon as they cannot rule over, they cannot, but they (indistinct), "Oh, the Hindus are our enemy. Kashmir, he has taken." Attention is diverted and they declare war, and again become defeated. So this kind of war is not required. This kind of war is not required. But war is there already, struggle for existence. Just like here, when Kṛṣṇa saw that the Yadu dynasty is becoming... On the strength of Kṛṣṇa, they have become so powerful that they (are) unnecessarily fighting, so Kṛṣṇa wanted that His family, may be..., it may not be degraded farther, so He wanted to kill them. And who can kill them? No outsider can kill them, they are Kṛṣṇa's descendants, that is not possible.

Lecture on SB 1.16.20 -- Hawaii, January 16, 1974:

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."

Lecture on SB 3.26.17 -- Bombay, December 26, 1974:

Therefore it is called mānuṣya, mānava. And the Manu's direct daughter, Devahūti, is addressed here by his (her) son, Kapiladeva, mānavi.

Prakṛter guṇa-sāmyasya nirviśeṣasya. Guṇa-sāmya. When the three modes of material nature is not agitated, it is in the neutral stage, guṇa-sāmya. The guṇa-sāmya... The Buddha philosophy is... The highest goal is guṇa-sāmya, where there is no manifestation by the agitation of the guṇas. That is their ultimate goal, guṇa-sāmya, nirvāṇa. On account of agitation of the three guṇas, these manifestations are there, and that is called viśeṣa. Viśeṣa means varieties. And nirviśeṣa or nirvāṇa-practically the same thing: "Finish these varieties and again become nirviśeṣa, no variety, neutral stage." That is the highest perfection of Buddha philosophy, nirviśeṣa-śūnyavādi. There are two kinds of atheistic philosophers. One is nirviśeṣa, and the other is śūnyavādi.

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

Then we will be always in fearful condition, in anxiety. But if we accept this formula, then no more we are in this, I mean to say, hodgepodge of this material existence. We will live clearly, svacchatvam. That is called svacchatvam avikāritvam.

So a Kṛṣṇa conscious person is not agitated by the material action and reaction. He remains fixed-up, naiṣṭhikī-bhakti. This is called naiṣṭhikī-bhakti, niṣṭhā, firmly convinced. Tadā rajas-tamo-bhāvāḥ (SB 1.2.19). Naiṣṭhikī-bhakti. Nityaṁ bhāgavata-sevayā (SB 1.2.18). Naṣṭa-prāyeṣu abhadreṣu. This is abhadra, this material contamination, kriyā-śaktir ahaṅkāras tri-vidhaḥ, three kinds of kriyā-śakti: working in the modes of ignorance, working in the modes of passion... These are the moha, that when these two things, kriyā-śakti, this kriyā-śakti under the spell of passion and spell of ignorance, is almost gone... Naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

The symptoms of saintly person is given, mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye. Who is saintly personality? That is given here, mahāntas te sama-cittāḥ. Sama-cittāḥ means they are equipoised, means they're not agitated by the worldly activities. That means, it is described in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā (BG 18.54). This, one of the qualification is sama-cittāḥ, not disturbed by worldly activities, because in the worldly activities either you make some profit or you make some loss. So our position is when we get some profit we are very jubilant, but when we are losing something we are very morose, unhappy. But a mahānta is equipoised. He is neither very happy when he makes profit, neither at all sorry when he makes losses. This is the first sign. Mahat-sevam, mahāntas te sama-cittāḥ praśāntā. Praśāntā means very peaceful. This is another qualification.

Lecture on SB 6.1.13-14 -- Honolulu, May 14, 1976:

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. How can I break it?" This is tapasya.

Lecture on SB 6.1.13-14 -- Honolulu, May 14, 1976:

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.

Lecture on SB 6.1.21 -- Chicago, July 5, 1975:

Anyone whose mind is already fixed up in Me always, he is the first-class, topmost yogi." Therefore we should be always thinking of Kṛṣṇa. That is Hare Kṛṣṇa mantra. If you chant Hare Kṛṣṇa, Hare Kṛṣṇa, that means your mind is fixed up in Kṛṣṇa. That is the perfection of yoga. So to become a brāhmaṇa, this is the first qualification, to keep the mind fixed up, not being agitated, śama. And when your mind is fixed up, then your senses will be controlled. If you fix up your mind that "I shall simply chant Hare Kṛṣṇa and take prasādam, no more business," then the senses will be controlled automatically. Tā'ra madhye jihwā ati, lobhamoy sudurmati.

So these are the different stages, how to become a brāhmaṇa. Śamaḥ damaḥ, then satyam, truthful. Truthful means in one sense ordinary truthful. But real truthful means to know the Absolute Truth. Absolute Truth. So that Absolute Truth, who is Absolute Truth? Kṛṣṇa.

Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976:

And if one is mature, then he wants to execute devotional service, bhajana-kriyā. And as soon as there is bhajana-kriyā, the unnecessary nonsense things will disappear. No more illicit sex, no more intoxication, no more drinking, no more gambling. Finished. When anartha-nivṛttiḥ syāt, all these rascal habits are gone, then niṣṭhā, then firm faith, not to be agitated. Tato niṣṭhā tataḥ rucis. Then taste. You cannot live outside this camp. Taste has changed. Tato niṣṭhā tataḥ rucis, tathāśaktis, then attraction. Then bhāva. Bhāva means ecstasy: "Oh, Kṛṣṇa." Then there is love. There are different stage.

So this... Real religion is love, how to love God. That is real religion Dharma, what is that? Yato bhaktir... Sa vai puṁsāṁ paro dharmo (SB 1.2.6). There are different kinds of dharma, or religious system. But real religious system means how we have learned to love God. That's all. Nothing more. No ritualistic ceremony, no formula, nothing. If your heart is always crying for God, that is perfect religion.

Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975:

"Don't keep yourself in a lonely place and talk 'pish pish' with woman, even she is mother, daughter, or sister." 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.

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

So we have to give up. So there is therefore regulative principle. At least, no illicit sex. Get yourself married, live like a gentleman, take responsibility, then gradually you'll be able to give up this sex desire. Unless we give up this sex desire, completely unagitated, there is no possibility of stopping this repetition of material birth—birth, death, old age and disease. That is not possible. Therefore Prahlāda Mahārāja advises daityeṣu saṅgaṁ viṣayātmakeṣu: "Don't associate with..." Asat-saṅga, the same thing, as Caitanya Mahāprabhu... Asat-saṅga-tyāga ei vaiṣṇava ācāra. This is Vaiṣṇava's business. Don't take any opportunity of asat, those who are materially attached. It is very difficult association. Then it is possible upeta nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ. Therefore association is very, sajjati siddhāśaye (indistinct). Those who are engaged in Kṛṣṇa consciousness, devotional service, make your association with them.

Lecture on SB 7.12.1 -- Bombay, April 12, 1976:

"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.

So we cannot avoid in our Kṛṣṇa consciousness movement. That was the problem from the very beginning. In India there is restriction between men and women, free intermingling, but in your country there is no such restriction. Therefore I got my disciples married. They criticize me that I have become a marriage-maker. Anyway, I wanted at least to regulate. That is required.

Lecture on SB 7.12.6 -- Bombay, April 17, 1976:

So that is the secret of success, śraddadhāna, to accept the words of guru very, very faithfully. Śraddha. This is brahmacārī's... And jitendriya, self-controlled. That is the brahmacārī. He is not agitated by the senses. The whole practice is to control the senses. That is Vedic civilization. I have several times explained that senses cannot be let loose. Senses must be controlled. That is called swami or gosvāmī. Swami does not mean that "I am the swami, husband of my wife, and I can use her to my best capacity." No. Swami means the master of the senses. That is called swami or gosvāmī. Go means senses, and svāmī... Everyone in this material world is controlled by the senses. That is material world. We cannot control our senses. The tongue is dry and dictating, "Take a cigarette, take a cigarette," and immediately I begin to smoke. That means I am dictated by the tongue. Then tongue, then belly. The belly is filled up, and still, there is some nice food stuff—"All right, let me eat." Control, cannot control. And then genital. That, we know very well, we cannot control. This straight line: tongue, belly, and the genitals. Therefore one should control the tongue first. That is spiritual life, beginning, controlling the tongue. Sevonmukhe hi jihvādau (Brs. 1.2.234).

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975:
This is the result. Hṛd-roga-kāmān apasya apahinoti dhīraḥ. He becomes dhīra.

Here in this material world everyone is adhīra, agitated, agitated by lusty desires. But in the spiritual world they are dhīra. They are not agitated by lusty desires. This is spiritual world. So long we are agitated by the lusty desires, we must know that we are in the material world. That is the test. Just like Yamunācārya says,

yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor
nava-nava-(rasa)-dhāmany (udyataṁ) rantum āsīt
tad-avadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

"So long I have been engaged in the service of Kṛṣṇa and I am rendering more and more service and getting spiritual pleasure, since then, as soon as I think of sex life, I immediately spite upon it and I hate to think of it." This is the result. So people should know what is Rādhā-Kṛṣṇa pra... If one becomes attached to rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, then the test is that his lusty desires will vanish. This is the test. Therefore Kavirāja Gosvāmī explains that "This is not ordinary thing. This is the transformation of the ahlādinī śakti."

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

They say, "Oh, there is no God. I am God." Finished. You see? This is not possible. Here it is said, iti śuśruma. This is Vedic knowledge. Heard, śuśruma. Wherefrom śuśruma? From the storekeeper? No. Dhīrāṇāṁ śuśruma. Iti śuśruma dhīrāṇām. What is dhīrāṇām? From the sober sect. Not this fanatic sect, but the sober sect, dhīra. Dhīra means whose senses are not agitated by material influence, or svāmī, or gosvāmī. He is called dhīra. There are different kinds of agitation. The first agitating agent is the mind, then the another agitating agent is this tongue. Another agitating agent is our speaking power. Vāco-vega krodha-vega. Another agitation is when we become angry. When we become angry, we forget. We do any nonsense due to the agitation of anger. When we speak in anger, we speak so many nonsense things. Vāco-vegaṁ krodha-vegaṁ manasa-vegaṁ jihvā-vegam. Jihvā-vegam, agitation of the jihvā, tongue. Don't you see?

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

They wanted a very nice general. So it was concluded that with the semina of Lord Śiva, if a son is born, then he'll be able to fight this great fight between the demons. So Lord Śiva was in meditation, completely naked. So this Pārvatī was sent to worship the Śiva-liṅga just to agitate him for sex. But he was not agitated. He was still silent. So that particular instance is given by Kālidāsa, "Here is a dhīra." Dhīra. He is naked. A young girl is worshiping the genital, touching it; still he's not agitated. So that is the example of being dhīra. Dhīra means there may be causes for agitation, but one shall not be agitated. That is called dhīra. In spite of presence of the agent of agitating... Just like there is a very nice foodstuff, but still, my tongue should not be agitated. There is a very nice girl or boy, still, I shall not be agitated sexually. In this way, when you are able to control the six agitating elements, then you become dhīra. Dhīra. Not that he had, Lord Śiva had no sexual potency, but he was dhīra. That is the example.

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

Now it may be kindly explained." So teacher or the spiritual master is not inventing something. The same old thing. Just like the Bhagavad-gītā, the old thing is being explained again by Kṛṣṇa to Arjuna. So we have no, nothing to research. Everything is there. Simply we have to hear from a person who is dhīra, who is not agitated by the six kinds of agitating agents. That is the process of Vedic knowledge.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti (te jñānaṁ)
jñāninas tattva-darśinaḥ
(BG 4.34)

So always remember that we have to learn from a person who is dhīra, who has control over these agitating agents.

General Lectures

Lecture -- Seattle, October 4, 1968:
So he first of all said like this: "I have no money." So the conductor said, "Then you get down." He immediately said, "Oh, here is my father." (makes some gesture) (laughter) You see. "You cannot ask me to get down. My father is here." You see? So this is the psychology. If you have approached Kṛṣṇa, then even the greatest fear will not agitate you. That is a fact. So such a thing is Kṛṣṇa. Try to achieve this greatest boon, Kṛṣṇa. And what Kṛṣṇa says? Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). "My dear Kaunteya, son of Kuntī, Arjuna, declare in the world that My devotees will never be vanquished." Will never be vanquished. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati.

Similarly, there are many passages in the Bhagavad-gītā. I'm quoting from Bhagavad-gītā because this book is very popular all over the world, and... Try to understand, read this book, very valuable book of knowledge.

Northeastern University Lecture -- Boston, April 30, 1969:

Just like you have to sit like this and you have to look, not closing your eyes but half-closing your eyes, and you have to look on the point of your nose. "One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me," the Lord says. Before that, the primary prescriptions, how one should practice this transcendental meditation, that one has to restrict especially sex life... One has to select a very solitary place and a sacred place, and he should sit down alone. This meditation process is not practiced in a place like this, where many men are gathering. It is recommended, it must be a solitary place, sacred place, and alone. And then you have to sit, or you have to select your sitting place. There are so many things. Of course, those things cannot be explained within few minutes.

Page Title:Not agitated (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:27 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=42, Con=0, Let=0
No. of Quotes:42