Bhagavad-gita Today November 20, 2019

Date: 
Wed, 2019-11-20


Why things are the way they are, and what we can do about it.

Bhagavad-gita As It Is, 16.1-3

TRANSLATION

The Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

PURPORT (continued):

The word abhijatasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhadhana-samskara. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being.

In Bhagavad-gita we have studied also before that sex life for begetting a good child is Krishna Himself. Sex life is not condemned, provided the process is used in Krishna consciousness. Those who are in Krishna consciousness at least should not beget children like cats and dogs but should beget them so that they may become Krishna conscious after birth. That should be the advantage of children born of a father and mother absorbed in Krishna consciousness.

The social institution known as varnasrama-dharma--the institution dividing society into four divisions of social life and four occupational divisions or castes--is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world.

In the varnasrama institution the sannyasi, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brahmana is considered to be the spiritual master of the three other sections of a society, namely, the Kshatriyas, the vaisyas and the sudras, but a sannyasi, who is on the top of the institution, is considered to be the spiritual master of the brahmanas also.

For a sannyasi, the first qualification should be fearlessness. Because a sannyasi has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, "After I leave my connections, who will protect me?" he should not accept the renounced order of life. One must be fully convinced that Krishna or the Supreme Personality of Godhead in His localized aspect as Paramatma is always within, that He is seeing everything and He always knows what one intends to do.

One must thus have firm conviction that Krishna as Paramatma will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Krishna, and He will give me all protection." That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.

Read the full Purport