View source for Sometimes ghastly activities also support strong ecstatic love for Krsna. This state of mind is called ecstatic fearfulness under illusion

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[[Category:Sometimes]]
[[Category:Ghastly]]
[[Category:Activities]]
[[Category:Also]]
[[Category:Support]]
[[Category:Strong]]
[[Category:Ecstatic Love For Krsna]]
[[Category:This]]
[[Category:State of Mind]]
[[Category:Is Called...]]
[[Category:Fearfulness]]
[[Category:Under]]
[[Category:Illusion]]
[[Category:The Nectar of Devotion Chapter 31 - Additional Symptoms]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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Sometimes ghastly activities also support strong ecstatic love for Kṛṣṇa. This state of mind is called ecstatic fearfulness under illusion. In the Tenth Canto, 23rd Chapter, 32nd verse of Śrīmad-Bhāgavatam there is the following statement by the brāhmaṇas who were performing sacrifices: "We have all been born into three advantageous conditions: we are in high brāhmaṇa families, we have ceremoniously received the sacred thread, and we are also properly initiated by a spiritual master.
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[[Vanisource:NOD 31 (1970)|Nectar of Devotion, 31]]
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When Arjuna witnessed the universal form of Kṛṣṇa, whose dazzling teeth were practically devouring the very existence of the universe, Arjuna's mouth became dried up. At that time Arjuna forgot himself and could not understand that he was Arjuna, Kṛṣṇa's friend, although he was always dependent upon Kṛṣṇa's mercy. This incident is an example of inferior dependence.

Sometimes ghastly activities also support strong ecstatic love for Kṛṣṇa. This state of mind is called ecstatic fearfulness under illusion. In the [[Vanisource:SB 10.23.40|Tenth Canto, 23rd Chapter, 32nd verse]] of Śrīmad-Bhāgavatam there is the following statement by the brāhmaṇas who were performing sacrifices: "We have all been born into three advantageous conditions: we are in high brāhmaṇa families, we have ceremoniously received the sacred thread, and we are also properly initiated by a spiritual master. But, alas, in spite of all these advantages, we are condemned. Even our observance of brahmacarya (celibacy) is condemned.' The brāhmaṇas thus began to condemn their own activities. They realized that in spite of being so elevated by birth, education and culture, they still were under the spell of the illusory energy. They also admitted that even great yogīs who are not devotees of the Lord are covered by the influence of material energy. This kind of hopelessness felt by the brāhmaṇas who were performing ritualistic ceremonies shows practically no attachment for Kṛṣṇa. There is another hopelessness, however, which shows attachment for Kṛṣṇa. When the bull demon attacked the damsels of Braja, they began to cry out, "My dear Kṛṣṇa—please save us! We are now gone!" This is hopelessness with attachment for Kṛṣṇa.

When the Keśī demon was assassinated by Kṛṣṇa, Kaṁsa became hopeless. He began to say, "Keśīdaitya was as dear to me as my own life, but he has been killed by some cowherd boy who is crude, uneducated and ignorant of fighting. Even though I have defeated the King of heaven without difficulty, still I do not know the value of life." Because this hopelessness has a slight touch of attraction for Kṛṣṇa, it is considered to be a reflection of ecstatic love in hopelessness.
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