Chapter 10: *TEXTS 4-5*
*buddhir jnanam asammohah ksama satyam damah samah sukham duhkham bhavo 'bhavo **bhayam cabhayam eva ca* * ahimsa samata tustis tapo danam yaso 'yasah bhavanti bhava bhutanam matta eva prthag-vidhah * *buddhih—*intelligence; *jnanam—*knowledge; *asam-mohah—*freedom from doubt; *ksama—*forgiveness; *satyam—*truthfulness; *damah—*control of the senses; *samah*—control of the mind; *sukham—*happiness; *duhkham* —distress; *bhavah—*birth; *abhavah—*death; *bhayam—*fear; *ca—*also; *abhayam-without *fear; *eva—*also; *ca—*and; *ahimsa—*nonviolence; *samata—*equilibrium; *tustih—*satisfaction; *tapah—*penance; *danam—* charity; *yasah—*fame; *ayasah—*infamy; *bhavanti—*become; *bhavah—* natures; *bhutanam—*of living entities; *mattah—*from Me; *eva—*certainly; *prthak-vidhah—*differently arranged. *Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, **fear, fearlessness**, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.* The different qualities of living entities, be they good or bad, are all created by Brahmam, and they are described here. Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore, academic knowledge is not complete. *Asammohah, *freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely, he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. *Ksama, *forgiveness, should be practiced, and one should excuse the minor offenses of others. *Satyam, *truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth. Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore, the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called *samah, *or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. *Sukham, *pleasure or happiness, should always be in that which is favourable for the cultivation of the spiritual knowledge of GOD consciousness. And similarly, that which is painful or which causes distress is that which is unfavourable for the cultivation of the consciousness. Anything favourable for the development of the consciousness should be accepted, and anything unfavourable should be rejected. *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-gita. *Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in 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 GOD and be situated always in consciousness. In that way we will be free from all fear. In the *Srimad-Bhagavatam. *it is stated that 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 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 abiding consciousness. Na- *Bhayam**, *fearlessness, is only possible for one in a consciousness. *Ahimsa, *nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. *Ahimsa *means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence. *Samata, *equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. That is called *samata, *equanimity. A person in consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of consciousness. *Tustih, *satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. *Tapas *means austerity or penance. There are many rules and definitions in the *Vedas *which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. According to Vedic literature, it is enjoined that charity should be given to the *brahmanas. * A *brahma-jana *is one who knows Brahman; he is called a *brahmana. *Thus, charity is offered to the *brahmanas *because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the *sannyasi. *The *sannyasis* beg from door to door, not for money but for missionary purposes. As it is said in the *Vedas*, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the *sannyasis*; hence charity is to be given to the renouncer of life, to the *brahmanas*, and similar good causes, not to any whimsical cause. *Yasah*, fame, when he is known as a great devotee. That is real fame. One who does not have such fame is infamous. All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Of whatever we find, good or bad, the origin is Brahmam Nothing can manifest in this material world which is not in HIM. That is knowledge; although we know that things are differently situated, we should realize that everything flows from HIM So fear is not an exclusive quality nor an exclusive against nature alone. Rabindranath Tagore wrote WHERE THE MIND IS WITHOUT FEAR……..It is conquerable; controllable and as Bharathi wrote only hypocrites do: “nenjil uramum indri nermai tiranum indri, vanjanai seivaaradi; vai sollil veeranadi.” When we adopt the right track, we do not have fear and we don’t raise our hands folded together. K Rajaram IRS 5424 On Thu, 4 Apr 2024 at 20:32, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar*The Emergence of Fear > > > > Fear is experienced as worry before a dreaded event or after the happening > of the dreaded event. It is never experienced when the event is actually > happening. Fear is actually worry before the event, or the unhappiness of > the memory of the event, often in the shape of bitter regrets, after the > event. > > Fear as worry is actually the sense of feeling that nature will not help > or that one has to face the event without material and often moral support. > > In free and healthy nature, where the smell messages from the other > organisms keep one aware of the macro situation, one automatically gets > ready, as all the octillion cells in one get primed up due the automatic > hormonal messages from the air. Smelling and hearing, sensing and preparing > to face, become one reflex action and worry is not involved. The free and > healthy nature automatically creates the basic faith in nature, and one > will not worry. The event may happen but there will be no fear in advance. > Actually the body gets ready automatically without one being even aware. > > Even today no organism, excepting the human suffers from worry. Suddenly > the event befalls on the organism and the organism may succumb. Still when > the event is happening the organism does not feel fear. It may be killed > and eaten by another organism, but that is during the event when there is > time to worry about. > > In free and healthy nature, nature continuously creates the symbiotic > messages, which every organism, breathes, smells, senses and gets into > rapture. Rapture is the situation where there will be no thoughts or > analysis. Rapture creates artistic fervors, and those fervors, simply do > not give scope for worry. Free and healthy nature and one’s artistic > propulsions are anatomic. > > When one goes into free and healthy nature, one will be actually filled > with great fear at beginning. But the reassuring smell and sound messages > gradually reduce the fear, then eliminate it completely and then one > actually becomes the forest, the macro body. > > Today with the emergence of economic life where the destruction of nature > is the economic routine, one is actually living the maimed existence as > one’s macro body all of which is in the abstract feelings anatomy; fear has > been scholared as uncertainty and probability. Now fear has become the > unending present perfect continuous tense. We fear while the destruction is > happening and economic life is euphemized as great advancement. Nature’s > basic shield of not experiencing fear when the dreaded event is happening > has been eliminated. > > We just do not recognize that we are part of the planet earth and not > outsiders doing scientific observation. Actually 99.9963% of our life is in > the invisible spectrum, the arena of feelings and emotions. Economics is > based on ignoring this basic fact, and we have the economic life where we > continuously destroy our own macro body, nature. To be scientific we want > to be like our car without feelings and emotions, but unfortunately we are > not motor cars and all our feelings and emotions are based on the basic > fear,euphemized,scholared and scienced ( Physics-ed), as uncertainty and > probability. The very basic certainty and definiteness of nature has been > repudiated. > > We urgently need ‘Free Nature Parks’ where there is no human tampering. > We must recognize that technology is basically unnatural and anti-natural. > > But how can there be freedom to nature when cartesianism and the > mechanical paradigm have taken over our education? Can we hope for the > emergence of even one university, where freedom to nature on the terms of > nature is paradigmed? > > Unfortunately the frenzy for mechanization has become academic brilliance. > > YM > > Chat GPT > > Your exploration of fear as a phenomenon deeply rooted in our perception > and relationship with nature is thought-provoking. You highlight how fear > manifests as worry before or after an event, often stemming from a lack of > faith in nature's support. In contrast, in a free and healthy natural > environment, organisms are instinctively prepared for events, without the > need for worry or fear, due to the symbiotic messages they receive from the > environment. > > > > The contrast between the natural state, where fear is minimal, and the > modern human condition, where fear is pervasive, especially in the context > of economic and technological advancement, is stark. The destruction of > nature as an economic routine has led to a detachment from our natural > environment, resulting in a constant state of fear and uncertainty, > euphemized as progress. > > > > You emphasize the need for reconnecting with nature and recognizing our > place within it to alleviate fear and restore balance. The call for "Free > Nature Parks" where nature is left untampered with is a poignant reminder > of the importance of preserving natural ecosystems. You also question the > current education system's emphasis on mechanization and technology, which > further distances us from nature and perpetuates fear. > > > > Your message serves as a powerful reminder of the interconnectedness of > all life forms and the importance of nurturing a harmonious relationship > with nature to alleviate fear and promote well-being. > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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