Expressions researched:
"unsteadily"
|"unsteadiness"
|"unsteady"
When Lord Kṛṣṇa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.
"Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." (BG 6.33)
From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.
The nature of the mind is flickering and unsteady. But a self-realized yogī has to control the mind; the mind should not control him. One who controls the mind (and therefore the senses as well) is called gosvāmī, or svāmī, and one who is controlled by the mind is called go-dāsa, or the servant of the senses. A gosvāmī knows the standard of sense happiness. In transcendental sense happiness, the senses are engaged in the service of Hṛṣīkeśa, or the supreme owner of the senses—Kṛṣṇa. Serving Kṛṣṇa with purified senses is called Kṛṣṇa consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of yoga practice.
Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.
If after studying one can remember a subject matter, he is gifted with a good memory, or smṛti. And the ability not only to read many books on different subject matters but to understand them and apply them when necessary is intelligence (medhā), another opulence. The ability to overcome unsteadiness is called firmness or steadfastness (dhṛti). And when one is fully qualified yet is humble and gentle, and when one is able to keep his balance both in sorrow and in the ecstasy of joy, he has the opulence called patience (kṣamā).
Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa's class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī.
A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun.
The entire issue was so complicated that those who were not strong enough forgot their positions, and thus cursing and countercursing went on in that great assembly. In other words, the material field is so unsteady that even personalities like Nandīśvara, Dakṣa and many of the brāhmaṇas present were infected by the atmosphere of anger.
Malicious persons should not be trusted, because they are always unsteady. Thus Satī was advised not to go to her father's house because to accept such a father as a relative and to go to his house without being properly invited was not suitable.
(Nārada Muni had described a woman who is a professional prostitute. The Haryaśvas understood the identity of this woman.) Mixed with the mode of passion, the unsteady intelligence of every living entity is like a prostitute who changes dresses just to attract one's attention. If one fully engages in temporary fruitive activities, not understanding how this is taking place, what does he actually gain?
O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.
Arājaka-bhayam. If the government is unsteady and unregulated, there is danger of fear for the people. At the present moment this danger always exists because of government by the people.
Even so, gentle Akrūra, because my unsteady heart is prejudiced by affection for my sons, these pleasing words of yours cannot remain fixed there, just as lightning cannot remain fixed in a cloud.
"How can intelligent city women possibly trust the words of one whose heart is so unsteady and who is so ungrateful? They must believe Him because He speaks so wonderfully, and also because His beautiful smiling glances arouse their lust.
You should discern the mode of passion by its symptoms—the distortion of the intelligence because of too much activity, the inability of the perceiving senses to disentangle themselves from mundane objects, an unhealthy condition of the working physical organs, and the unsteady perplexity of the mind.
The sweetness of Lord Kṛṣṇa is unprecedented, and its strength is also unprecedented. Simply by one's hearing of such beauty, the mind becomes unsteady.
“"O Kṛṣṇa, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful attractive face somewhere in a solitary place, but how can this be accomplished?"
This is another quote from the Kṛṣṇa-karṇāmṛta (32) of Bilvamaṅgala Ṭhākura.
"My dear Kṛṣṇa, only You and I know the strength of Your beautiful features and, because of them, My unsteadiness. Now, this is My position; I do not know what to do or where to go. Where can I find You? I am asking You to give directions."
"O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?"
In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping. These are the symptoms of anubhāva.
“"O Kṛṣṇa, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful, attractive face somewhere in a solitary place, but how can this be accomplished?"
This is a verse from the Kṛṣṇa-karṇāmṛta (32).
“On the mādana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions—udghūrṇā (unsteadiness) and citra-jalpa (varieties of mad emotional talks).
“Udghūrṇā (unsteadiness) and vivaśa-ceṣṭā (boastful activities) are aspects of transcendental madness. In separation from Kṛṣṇa, one experiences the manifestation of Kṛṣṇa, and one thinks oneself to be Kṛṣṇa.
""When Śrīmatī Rādhārāṇī smiles, waves of joy flow over Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.""
This verse from the Vidagdha-mādhava (2.51) is also spoken by Lord Kṛṣṇa.
"O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?"
Śrī Caitanya Mahāprabhu was overwhelmed night and day by these ten ecstatic conditions. Whenever such symptoms arose, His mind became unsteady.
In this state of madness, Śrī Caitanya Mahāprabhu's mind was unsteady. Whatever He said or did was all symptomatic of madness.
These statements by Śrīmatī Rādhārāṇī show the symptoms of pure love for Kṛṣṇa tasted by Śrī Caitanya Mahāprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.
I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady.
The lightning becomes unsteady in its friendship, failing to remain faithfully in any one of the clouds, although they are the friends of the entire world, just as lusty women do not remain steady even in the company of men who possess excellent qualities.
Now, we have been discussing for the last few days about consciousness being dovetailed with the supreme consciousness. That is the perfectional stage of life. We are, at the present moment, in our material conditions, we are manufacturing ideas, and being baffled also because it is the business of the mind to create something and again reject it. Mind will think something, "Yes, let me do this." Again it will decide, "Oh, better not to do this." Yes. This is called saṅkalpa-vikalpa, deciding and rejecting. And this is due to our unsteady condition in the material platform. But when we decide to act according to the supreme consciousness, at that stage, there is no such duality that "Let me do it" or "Let me not do it." No. There is only one thing, "Let me do it. Let me do it because it is sanctioned by the superior consciousness." The whole Bhagavad-gītā is based on this principle of life.
Yogeśvara:
(French translation) "Arjuna said, O Madhusūdana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady."
Prabhupāda: Yoga, this yoga system means controlling the mind. But 5,000 years ago a person like Arjuna, who had his friend Kṛṣṇa, he is saying that it is not possible for him. And at the present moment people are so degraded—not in the position of Arjuna—how they can get success? He is not ordinary man. Such a great warrior belonged to the royal family, and so qualified that he could talk with Kṛṣṇa personally, he says that it is not possible. So, do you think that you are..., become more than Arjuna that you can get success?
I beg to acknowledge receipt of your letter dated October 24, 1972, and I have noted that you have returned to Gurukula to take over the managing because Stoka Krsna has left to go to Los Angeles at his whim. This is not good, this unsteady position. I have never been in favor of this practice of many times changing the responsible officers, three times in one week changing presidents, this will ruin the whole thing.
Dear Madhudvisa Maharaja,
Please accept my blessings. Please find the enclosed copy of a letter I have sent to Bhurijan. He has written me that he has stepped down from his duties as president of Hong Kong and has given them to Devaprastha. I think Bhurijana was doing nicely preaching to the Chinese boys but he has written that he is uninspired and feeling incapable and wants to spend more time with his wife. This sudden turn of events is a surprise to me. Moreover he admits that the boy who is taking over, Devaprastha has been very unsteady in the past. So whether you want to send someone there who is more steady and will stay there and develop.
My dear Yasodananda Maharaja,
Please accept my blessings. I have heard very wonderful reports of the sankirtana being conducted by Gurukrpa Maharaja and yourself in Tokyo, and I am directing Jayatirtha to credit the Mayapur-Vrindaban fund for whatever amounts you deposit in Japan with Dai Nippon.
In the meantime I have received a letter from Trivikrama Maharaja in Taiwan who reports that many Chinese boys are coming to the center and he is very encouraged. However, he had three unsteady men in his party such as Sri Ballavha, Lalita Krsna etc., and they have left him, so that there are only two of them in Taiwan.
This should not be a point of criticism nor a reason for falldown, since Srila Prabhupada has mercifully made the most essential scriptures available to us in his books. The problem is that not all the devotees are carefully studying the books, the result being a fall down or at least unsteadiness.
| Page Title: | Unsteady |
| Compiler: | Sahadeva, Diana |
| Created: | 14 of Dec, 2010 |
| Totals by Section: | BG=4, SB=10, CC=14, OB=1, Lec=1, Con=3, Let=4 |
| No. of Quotes: | 37 |