Actually the example of the rope and the snake is not completely irregular. When we accept a rope to be a snake, it is to be understood that we have experienced a snake previously. Otherwise, how can the rope be mistaken for a snake? Thus the conception of a snake is not untrue or unreal in itself. It is the false identity that is untrue or unreal. When, by mistake, we consider the rope to be a snake, that is our ignorance. But the very idea of a snake is not in itself ignorance. When we accept a mirage to be water in the desert, there is no question of water being a false concept. Water is a fact, but it is a mistake to think that there is water in the desert.
False identity: Difference between revisions
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2> | <div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2> | ||
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<span class="link">[[Vanisource:SB 1.13.55|SB 1.13.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul.</p> | <span class="link">[[Vanisource:SB 1.13.55|SB 1.13.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul.</p> | ||
</div> | |||
</div> | |||
<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3> | |||
</div> | |||
<div id="SB71542_0" class="quote" parent="SB_Canto_7" book="SB" index="656" link="SB 7.15.42" link_text="SB 7.15.42"> | |||
<div class="heading">The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on. | |||
</div> | |||
<span class="link">[[Vanisource:SB 7.15.42|SB 7.15.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the living entity decides to go back home, back to Godhead, his target is Lord Viṣṇu, the Supreme Personality of Godhead. In the conditioned state of life, one does not understand that the goal of life is the Supreme Lord. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]])). Then he takes the arrow of his purified life, and with the help of the bow—the transcendental chanting of praṇava, or the Hare Kṛṣṇa mantra—he throws himself toward the Supreme Personality of Godhead.</p> | |||
</div> | |||
</div> | |||
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2> | |||
</div> | |||
<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3> | |||
</div> | |||
<div id="TLC20_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="26" link="TLC 20" link_text="Teachings of Lord Caitanya, Chapter 20"> | |||
<div class="heading">When we accept a rope to be a snake, it is to be understood that we have experienced a snake previously. Otherwise, how can the rope be mistaken for a snake? Thus the conception of a snake is not untrue or unreal in itself. It is the false identity that is untrue or unreal. | |||
</div> | |||
<span class="link">[[Vanisource:TLC 20|Teachings of Lord Caitanya, Chapter 20]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Actually the example of the rope and the snake is not completely irregular. When we accept a rope to be a snake, it is to be understood that we have experienced a snake previously. Otherwise, how can the rope be mistaken for a snake? Thus the conception of a snake is not untrue or unreal in itself. It is the false identity that is untrue or unreal. When, by mistake, we consider the rope to be a snake, that is our ignorance. But the very idea of a snake is not in itself ignorance. When we accept a mirage to be water in the desert, there is no question of water being a false concept. Water is a fact, but it is a mistake to think that there is water in the desert.</p> | |||
</div> | |||
</div> | |||
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2> | |||
</div> | |||
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3> | |||
</div> | |||
<div id="LectureatEngagementBostonMay81968_0" class="quote" parent="General_Lectures" book="Lec" index="6" link="Lecture at Engagement -- Boston, May 8, 1968" link_text="Lecture at Engagement -- Boston, May 8, 1968"> | |||
<div class="heading">Even you think that "I am mixed with water in the vast sea," that is your false identity. You have to come out. | |||
</div> | |||
<span class="link">[[Vanisource:Lecture at Engagement -- Boston, May 8, 1968|Lecture at Engagement -- Boston, May 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">From the sea water, water is evaporated, and the cloud..., and the cloud again falls down in water. So that does not mean water is fixed up. Water is not fixed up. That is eternally going on. Water is taken out from the sea, and again it is poured out. So you cannot stop this process. You do not think that because once you have mixed with the sea water, then there is no chance of coming out again. You have to come out. But if you enter within the water and be one of the living entities in the water, then you haven't got to come back. So our philosophy is not to mix with the water. We go deep into the water and become one of the aquatics in the water. Therefore we haven't got to come back again. And if you remain water, then you have to come back. Even you think that "I am mixed with water in the vast sea," that is your false identity. You have to come out.</p> | |||
</div> | </div> | ||
</div> | </div> | ||
</div> | </div> | ||
Latest revision as of 16:42, 1 January 2022
Srimad-Bhagavatam
SB Canto 1
From the mahat-tattva the living beings false identity with the material world, intelligence, mind and senses is developed.
SB 1.13.55, Purport: The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul.
SB Canto 7
The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on.
SB 7.15.42, Purport: When the living entity decides to go back home, back to Godhead, his target is Lord Viṣṇu, the Supreme Personality of Godhead. In the conditioned state of life, one does not understand that the goal of life is the Supreme Lord. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170)). Then he takes the arrow of his purified life, and with the help of the bow—the transcendental chanting of praṇava, or the Hare Kṛṣṇa mantra—he throws himself toward the Supreme Personality of Godhead.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
When we accept a rope to be a snake, it is to be understood that we have experienced a snake previously. Otherwise, how can the rope be mistaken for a snake? Thus the conception of a snake is not untrue or unreal in itself. It is the false identity that is untrue or unreal.
Teachings of Lord Caitanya, Chapter 20: Lectures
General Lectures
Even you think that "I am mixed with water in the vast sea," that is your false identity. You have to come out.
Lecture at Engagement -- Boston, May 8, 1968: From the sea water, water is evaporated, and the cloud..., and the cloud again falls down in water. So that does not mean water is fixed up. Water is not fixed up. That is eternally going on. Water is taken out from the sea, and again it is poured out. So you cannot stop this process. You do not think that because once you have mixed with the sea water, then there is no chance of coming out again. You have to come out. But if you enter within the water and be one of the living entities in the water, then you haven't got to come back. So our philosophy is not to mix with the water. We go deep into the water and become one of the aquatics in the water. Therefore we haven't got to come back again. And if you remain water, then you have to come back. Even you think that "I am mixed with water in the vast sea," that is your false identity. You have to come out.