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| [[Category:Free From...]] | | [[Category:Free from Fear|1]] |
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| </div> | | </div> |
| <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> | | <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> |
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| <div class="heading">One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. | | <div class="heading">One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 2.56|BG 2.56, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.</p> | | <span class="link">[[Vanisource:BG 2.56 (1972)|BG 2.56, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.</p> |
| </div> | | </div> |
| <div class="purport text"><p>The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nāsāv ṛṣir yasya mataṁ na bhinnam (Mahābhārata, Vana-parva 313.117). But a sthita-dhīr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhīr muni is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ).</p> | | <div class="purport text"><p>The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term. Nāsāv ṛṣir yasya mataṁ na bhinnam (Mahābhārata, Vana-parva 313.117). But a sthita-dhīr muni, as mentioned herein by the Lord, is different from an ordinary muni. The sthita-dhīr muni is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He is called praśānta-niḥśeṣa-mano-rathāntara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything (vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ).</p> |
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| <div class="heading">Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me. | | <div class="heading">Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 4.10|BG 4.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.</p> | | <span class="link">[[Vanisource:BG 4.10 (1972)|BG 4.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.</p> |
| </div> | | </div> |
| <div class="purport text"><p>As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them.</p> | | <div class="purport text"><p>As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them.</p> |
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| <div class="heading">Suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. | | <div class="heading">Suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 5.27-28|BG 5.27-28, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.</p> | | <span class="link">[[Vanisource:BG 5.27-28 (1972)|BG 5.27-28, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.</p> |
| </div> | | </div> |
| <div class="purport text"><p>Being engaged in Kṛṣṇa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When one is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one's activity. This particular position is called liberation in the Supreme.</p> | | <div class="purport text"><p>Being engaged in Kṛṣṇa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When one is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one's activity. This particular position is called liberation in the Supreme.</p> |
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| <div class="heading">If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. | | <div class="heading">If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 10.4-5|BG 10.4-5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam (11.2.37) it is stated, bhayaṁ dvitīyābhiniveśataḥ syāt: fear is caused by our absorption in the illusory energy. But those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Abhayam, fearlessness, is possible only for one in Kṛṣṇa consciousness.</p> | | <span class="link">[[Vanisource:BG 10.4-5 (1972)|BG 10.4-5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gītā. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Kṛṣṇa consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Kṛṣṇa and be situated always in Kṛṣṇa consciousness. In that way we will be free from all fear. In the Śrīmad-Bhāgavatam (11.2.37) it is stated, bhayaṁ dvitīyābhiniveśataḥ syāt: fear is caused by our absorption in the illusory energy. But those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead, and who are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Kṛṣṇa consciousness. Abhayam, fearlessness, is possible only for one in Kṛṣṇa consciousness.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">All children and youths should be taught to hear the instructions of Bhagavad-gītā, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. | | <div class="heading">All children and youths should be taught to hear the instructions of Bhagavad-gītā, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. |
| </div> | | </div> |
| <span class="link">[[Vanisource:SB 7.6.1|SB 7.6.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Kṛṣṇa consciousness movement is anxious to serve human society by teaching people to perform devotional service, which can save a human being from being degraded again to animal life. As already stated by Prahlāda Mahārāja, bhāgavata-dharma consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23|SB 7.5.23]]). In all the schools, colleges and universities, and at home, all children and youths should be taught to hear about the Supreme Personality of Godhead. In other words, they should be taught to hear the instructions of Bhagavad-gītā, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. Following bhāgavata-dharma has been made extremely easy in this age of Kali. The śāstra says:</p> | | <span class="link">[[Vanisource:SB 7.6.1|SB 7.6.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Kṛṣṇa consciousness movement is anxious to serve human society by teaching people to perform devotional service, which can save a human being from being degraded again to animal life. As already stated by Prahlāda Mahārāja, bhāgavata-dharma consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). In all the schools, colleges and universities, and at home, all children and youths should be taught to hear about the Supreme Personality of Godhead. In other words, they should be taught to hear the instructions of Bhagavad-gītā, to put them into practice in their lives, and thus to become strong in devotional service, free from fear of being degraded to animal life. Following bhāgavata-dharma has been made extremely easy in this age of Kali. The śāstra says:</p> |
| :harer nāma harer nāma | | :harer nāma harer nāma |
| :harer nāmaiva kevalam | | :harer nāmaiva kevalam |
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| :bahavo jñāna-tapasā | | :bahavo jñāna-tapasā |
| :pūtā mad-bhāvam āgatāḥ | | :pūtā mad-bhāvam āgatāḥ |
| :([[Vanisource:BG 4.10|BG 4.10]]) | | :([[Vanisource:BG 4.10 (1972)|BG 4.10]]) |
| <p>This is a verse in Sanskrit spoken by Lord Kṛṣṇa in the Fourth Chapter, verse number ten. Vīta-rāga means "freed from attachment." Bhaya means fearfulness, and krodha means anger. So being freed from these material qualities... In the material existence, at the present moment, we are very much attached to the material enjoyment. That is called rāga. And if we cannot fulfill our desires, then there is krodha, anger. And accompanied by krodha and attachment, there is always a tendency of fearfulness. So Kṛṣṇa says... Kṛṣṇa means... When I speak Kṛṣṇa, Kṛṣṇa means the all-attractive Supreme Personality of Godhead. So man-mayā, when one becomes attached to God, giving up the attachment of this material sense pleasure, when one becomes... Attachment must be there, either this way or that way. If we do not become attached to the Supreme Being, then we must be attached to this material enjoyment. Therefore it is said vīta-rāga, "Giving up the attachment of this material world, when you transfer your attachment to Kṛṣṇa, or the Supreme Being," man-mayā mām upāśritāḥ... Upāśrita means "taking shelter of Me."</p> | | <p>This is a verse in Sanskrit spoken by Lord Kṛṣṇa in the Fourth Chapter, verse number ten. Vīta-rāga means "freed from attachment." Bhaya means fearfulness, and krodha means anger. So being freed from these material qualities... In the material existence, at the present moment, we are very much attached to the material enjoyment. That is called rāga. And if we cannot fulfill our desires, then there is krodha, anger. And accompanied by krodha and attachment, there is always a tendency of fearfulness. So Kṛṣṇa says... Kṛṣṇa means... When I speak Kṛṣṇa, Kṛṣṇa means the all-attractive Supreme Personality of Godhead. So man-mayā, when one becomes attached to God, giving up the attachment of this material sense pleasure, when one becomes... Attachment must be there, either this way or that way. If we do not become attached to the Supreme Being, then we must be attached to this material enjoyment. Therefore it is said vīta-rāga, "Giving up the attachment of this material world, when you transfer your attachment to Kṛṣṇa, or the Supreme Being," man-mayā mām upāśritāḥ... Upāśrita means "taking shelter of Me."</p> |
| </div> | | </div> |
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| <div class="heading">Kṛṣṇa's lotus feet is to become free from fearfulness. | | <div class="heading">Kṛṣṇa's lotus feet is to become free from fearfulness. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974|Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if we take shelter of the supreme abhayam, Kṛṣṇa... Therefore one Vaiṣṇava kavi has sung, bhaja huṅ re mana śrī-nanda-nandana, abhaya-caraṇāravinda re. Abhaya-caraṇa. Kṛṣṇa's lotus feet is to become free from fearfulness. Bhaja huṅ re mana śrī-nanda-nandana. Particularly śrī-nanda-nandana. Nanda-nandana means that Kṛṣṇa has got many forms: Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, then Viṣṇu, Mahā-Viṣṇu. Ananta, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). But His real form is in Vṛndāvana, the son of Nanda Mahārāja. Therefore he is advising, bhaja huṅ re mana śrī-nanda-nandana. Kṛṣṇa... There are Māyāvādī philosophers, they say that the Absolute Truth, the Supreme, has no name. Yes. For the persons with poor fund of knowledge, they may not find out Kṛṣṇa's name. But in the śāstra we have got thousands of name. Viṣṇu-sahasra-nāma. But what are those names? Name means His behavior with His devotees. Just like "Nanda-nandana." Kṛṣṇa is the father of everyone—ahaṁ bīja-pradaḥ pitā ([[Vanisource:BG 14.4|BG 14.4]])—everyone. So how He has got a father? Oh, that is His mercy. He accepts one devotee as His father.</p> | | <span class="link">[[Vanisource:Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974|Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if we take shelter of the supreme abhayam, Kṛṣṇa... Therefore one Vaiṣṇava kavi has sung, bhaja huṅ re mana śrī-nanda-nandana, abhaya-caraṇāravinda re. Abhaya-caraṇa. Kṛṣṇa's lotus feet is to become free from fearfulness. Bhaja huṅ re mana śrī-nanda-nandana. Particularly śrī-nanda-nandana. Nanda-nandana means that Kṛṣṇa has got many forms: Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, then Viṣṇu, Mahā-Viṣṇu. Ananta, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). But His real form is in Vṛndāvana, the son of Nanda Mahārāja. Therefore he is advising, bhaja huṅ re mana śrī-nanda-nandana. Kṛṣṇa... There are Māyāvādī philosophers, they say that the Absolute Truth, the Supreme, has no name. Yes. For the persons with poor fund of knowledge, they may not find out Kṛṣṇa's name. But in the śāstra we have got thousands of name. Viṣṇu-sahasra-nāma. But what are those names? Name means His behavior with His devotees. Just like "Nanda-nandana." Kṛṣṇa is the father of everyone—ahaṁ bīja-pradaḥ pitā ([[Vanisource:BG 14.4 (1972)|BG 14.4]])—everyone. So how He has got a father? Oh, that is His mercy. He accepts one devotee as His father.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">If you want to get yourself free from fearfulness, then Śukadeva Gosvāmī recommends that you have to chant and you have to hear and you have to remember about the Supreme Personality of Godhead. | | <div class="heading">If you want to get yourself free from fearfulness, then Śukadeva Gosvāmī recommends that you have to chant and you have to hear and you have to remember about the Supreme Personality of Godhead. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968|Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Abhayam means fearlessness. So long we are not connected in Kṛṣṇa consciousness or not connected with the Supreme Lord, we shall always be fearful. Fearful is one of the qualification of the conditioned soul. Āhāra-nidrā-bhaya-maithunaṁ ca: four necessities. Why we are defending? Because on account of fearfulness. The animal, a small animal, ant, it has got also fear, and the biggest nation, Russia or America, they are also fearful because this is the qualification of conditioned life: āhāra, eating, nidrā, sleeping, and fearing, and mating. So if you want to get yourself free from fearfulness, then Śukadeva Gosvāmī recommends that you have to chant and you have to hear and you have to remember about the Supreme Personality of Godhead. That is the conclusion. Don't try to hear so many nonsense things. Vyavasāyātmikā buddhir ekeha kuru-nandana ([[Vanisource:BG 2.41|BG 2.41]]). Just concentrate. If you want to hear about God, there are volumes of literature.</p> | | <span class="link">[[Vanisource:Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968|Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Abhayam means fearlessness. So long we are not connected in Kṛṣṇa consciousness or not connected with the Supreme Lord, we shall always be fearful. Fearful is one of the qualification of the conditioned soul. Āhāra-nidrā-bhaya-maithunaṁ ca: four necessities. Why we are defending? Because on account of fearfulness. The animal, a small animal, ant, it has got also fear, and the biggest nation, Russia or America, they are also fearful because this is the qualification of conditioned life: āhāra, eating, nidrā, sleeping, and fearing, and mating. So if you want to get yourself free from fearfulness, then Śukadeva Gosvāmī recommends that you have to chant and you have to hear and you have to remember about the Supreme Personality of Godhead. That is the conclusion. Don't try to hear so many nonsense things. Vyavasāyātmikā buddhir ekeha kuru-nandana ([[Vanisource:BG 2.41 (1972)|BG 2.41]]). Just concentrate. If you want to hear about God, there are volumes of literature.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">If you want at least to become free from all fearful condition, then you should always memorize or remember: Whom? Sarvātmā. Sarvātmā means one who is the living force of everyone. | | <div class="heading">If you want at least to become free from all fearful condition, then you should always memorize or remember: Whom? Sarvātmā. Sarvātmā means one who is the living force of everyone. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 2.1.5 -- Paris, June 13, 1974|Lecture on SB 2.1.5 -- Paris, June 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This one culture means politically, one flag; religiously, one God, Kṛṣṇa; and to understand Kṛṣṇa, one scripture, Bhagavad-gītā; and one work, one work: simply to satisfy Kṛṣṇa. So this is oneness. And if you want at least to become free from all fearful condition, then you should always memorize or remember: Whom? Sarvātmā. Sarvātmā means one who is the living force of everyone. He is called sarvātmā. There is living force. I have got living force, you have got living force, everyone. But wherefrom the living force is coming? From Kṛṣṇa. Bījo 'haṁ sarva-bhūtānām (Bg 7.10). Sarvātmā. Kṛṣṇa is the origin of the living force. He is the supreme living force. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7|BG 15.7]]). This is all stated in the Bhagavad-gītā: "All these living entities, they are My part and parcel." Just like a man having many sons, he can claim that "They are all my sons," similarly, Kṛṣṇa can claim that "All living entities, they are My sons." That is stated in the Bhagavad-gītā:</p> | | <span class="link">[[Vanisource:Lecture on SB 2.1.5 -- Paris, June 13, 1974|Lecture on SB 2.1.5 -- Paris, June 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This one culture means politically, one flag; religiously, one God, Kṛṣṇa; and to understand Kṛṣṇa, one scripture, Bhagavad-gītā; and one work, one work: simply to satisfy Kṛṣṇa. So this is oneness. And if you want at least to become free from all fearful condition, then you should always memorize or remember: Whom? Sarvātmā. Sarvātmā means one who is the living force of everyone. He is called sarvātmā. There is living force. I have got living force, you have got living force, everyone. But wherefrom the living force is coming? From Kṛṣṇa. Bījo 'haṁ sarva-bhūtānām (Bg 7.10). Sarvātmā. Kṛṣṇa is the origin of the living force. He is the supreme living force. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). This is all stated in the Bhagavad-gītā: "All these living entities, they are My part and parcel." Just like a man having many sons, he can claim that "They are all my sons," similarly, Kṛṣṇa can claim that "All living entities, they are My sons." That is stated in the Bhagavad-gītā:</p> |
| :sarva-yoniṣu kaunteya | | :sarva-yoniṣu kaunteya |
| :mūrtayaḥ sambhavanti yāḥ | | :mūrtayaḥ sambhavanti yāḥ |
| :tāsāṁ brahma mahad yonir | | :tāsāṁ brahma mahad yonir |
| :ahaṁ bīja-pradaḥ pitā | | :ahaṁ bīja-pradaḥ pitā |
| :([[Vanisource:BG 14.4|BG 14.4]]) | | :([[Vanisource:BG 14.4 (1972)|BG 14.4]]) |
| <p>Aham, Kṛṣṇa says, that "I am the seed-giving father of all living entities." "Of all" means sarva-yoniṣu, in different forms, in different species of life.</p> | | <p>Aham, Kṛṣṇa says, that "I am the seed-giving father of all living entities." "Of all" means sarva-yoniṣu, in different forms, in different species of life.</p> |
| </div> | | </div> |
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| <div class="heading">If you want freedom from this fearfulness or this material existence... Material existence means struggle for existence. This is material. | | <div class="heading">If you want freedom from this fearfulness or this material existence... Material existence means struggle for existence. This is material. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 2.1.5 -- Paris, June 13, 1974|Lecture on SB 2.1.5 -- Paris, June 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is confirmation in the śāstra. Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā: ([[Vanisource:BG 14.4|BG 14.4]]) "I am the seed-giving father." And is it possible to produce life without the father? Is it possible? Then why these rascal scientists say that "Now we shall produce life"? How you can do it? It is not possible. This is rascaldom. Because we are living entities, therefore even in the Christian world the Supreme Lord God is accepted as the supreme father. "O father, give us our daily bread." It is very good, accepting the Supreme Lord, the supreme father. Everyone must accept. That is human life. That is human knowledge. That is common sense knowledge, that "If I am produced by my father, so, so many living entities, wherefrom they have come? They have come from the supreme father." Sarvātmā. He is called sarvātmā. Śrotavyaḥ kīrtitavyaś ca.</p> | | <span class="link">[[Vanisource:Lecture on SB 2.1.5 -- Paris, June 13, 1974|Lecture on SB 2.1.5 -- Paris, June 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is confirmation in the śāstra. Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā: ([[Vanisource:BG 14.4 (1972)|BG 14.4]]) "I am the seed-giving father." And is it possible to produce life without the father? Is it possible? Then why these rascal scientists say that "Now we shall produce life"? How you can do it? It is not possible. This is rascaldom. Because we are living entities, therefore even in the Christian world the Supreme Lord God is accepted as the supreme father. "O father, give us our daily bread." It is very good, accepting the Supreme Lord, the supreme father. Everyone must accept. That is human life. That is human knowledge. That is common sense knowledge, that "If I am produced by my father, so, so many living entities, wherefrom they have come? They have come from the supreme father." Sarvātmā. He is called sarvātmā. Śrotavyaḥ kīrtitavyaś ca.</p> |
| <p>So if you want freedom from this fearfulness or this material existence... Material existence means struggle for existence. This is material. Everyone has struggle: "I want to stay. I want to..." In your country there has been so much fight, the French Revolution and so many fighting, fighting between the Protestant and the Catholic. And your Napoleon Bonaparte, he also fought. So fighting, this is called struggle for existence. Everyone wants to exist, and he has to fight. At least, we have to fight with the winter season. If there is no fighting, so at least there must be fighting with the winter season or summer season. Without fighting, you cannot stay. Without fighting, you cannot stay. That is called struggle for existence and survival of the fittest. You must be fit. This is called material world. And spiritual world means there is no fight; simply friendship, that's all. This is spiritual world. Vaikuṇṭha. Vaikuṇṭha. Kuṇṭha means "anxiety," and vaikuṇṭha means "without anxiety."</p> | | <p>So if you want freedom from this fearfulness or this material existence... Material existence means struggle for existence. This is material. Everyone has struggle: "I want to stay. I want to..." In your country there has been so much fight, the French Revolution and so many fighting, fighting between the Protestant and the Catholic. And your Napoleon Bonaparte, he also fought. So fighting, this is called struggle for existence. Everyone wants to exist, and he has to fight. At least, we have to fight with the winter season. If there is no fighting, so at least there must be fighting with the winter season or summer season. Without fighting, you cannot stay. Without fighting, you cannot stay. That is called struggle for existence and survival of the fittest. You must be fit. This is called material world. And spiritual world means there is no fight; simply friendship, that's all. This is spiritual world. Vaikuṇṭha. Vaikuṇṭha. Kuṇṭha means "anxiety," and vaikuṇṭha means "without anxiety."</p> |
| </div> | | </div> |
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| <div class="heading">The more we advance in Kṛṣṇa consciousness, the more we become free from fearfulness. | | <div class="heading">The more we advance in Kṛṣṇa consciousness, the more we become free from fearfulness. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 3.26.16 -- Bombay, December 25, 1974|Lecture on SB 3.26.16 -- Bombay, December 25, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So ahaṅkāra-vimūḍhātmā kartāham... ([[Vanisource:BG 3.27|BG 3.27]]). Our identification, false identification... The four subtle senses: mana, buddhi, ahaṅkāra, citta, consciousness... So when the consciousness is materially absorbed, then there is fear, and when the consciousness is pure—"consciousness pure" means Kṛṣṇa consciousness, "I am eternal servant of Kṛṣṇa"—then there is no bhaya. The more we advance in Kṛṣṇa consciousness, the more we become free from fearfulness. Therefore Prahlāda Mahārāja advises hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta ([[Vanisource:SB 7.5.5|SB 7.5.5]]). The real position of fearlessness is harim āśrayeta, take shelter of Hari. Hari means who takes away all subjective things of fearfulness. That is Hari. He takes away all our miserable condition of life, Hari. Harim āśrayeta. Tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt.</p> | | <span class="link">[[Vanisource:Lecture on SB 3.26.16 -- Bombay, December 25, 1974|Lecture on SB 3.26.16 -- Bombay, December 25, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So ahaṅkāra-vimūḍhātmā kartāham... ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). Our identification, false identification... The four subtle senses: mana, buddhi, ahaṅkāra, citta, consciousness... So when the consciousness is materially absorbed, then there is fear, and when the consciousness is pure—"consciousness pure" means Kṛṣṇa consciousness, "I am eternal servant of Kṛṣṇa"—then there is no bhaya. The more we advance in Kṛṣṇa consciousness, the more we become free from fearfulness. Therefore Prahlāda Mahārāja advises hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta ([[Vanisource:SB 7.5.5|SB 7.5.5]]). The real position of fearlessness is harim āśrayeta, take shelter of Hari. Hari means who takes away all subjective things of fearfulness. That is Hari. He takes away all our miserable condition of life, Hari. Harim āśrayeta. Tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt.</p> |
| <p>We have accepted the asat, these twenty-four elements as described before, as identification with me. Asat: they are not permanent: temporary situation, changing one after another. So asad-grahāt, sadā samudvigna-dhiyām, always full of anxiety, "What will happen next? What will happen next?" You will see even a small insect, birds, beasts, human being, animal, even elephants, tiger, lions—everyone is fearful.</p> | | <p>We have accepted the asat, these twenty-four elements as described before, as identification with me. Asat: they are not permanent: temporary situation, changing one after another. So asad-grahāt, sadā samudvigna-dhiyām, always full of anxiety, "What will happen next? What will happen next?" You will see even a small insect, birds, beasts, human being, animal, even elephants, tiger, lions—everyone is fearful.</p> |
| </div> | | </div> |