Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the symptom of abhayam. Therefore Kṛṣṇa's lotus feet are described, abhaya-caraṇāravinda re. Bhajahuṅ re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. If we take shelter of the lotus feet of Kṛṣṇa, which is called abhaya-caraṇa, no more bhayam . . . bhayaṁ dvitīyābhiniveśataḥ. When, so long we think that, "I am something of this material existence," there will be bhayam. And when we realize that, "This material existence is superficial. I have nothing to do with it," asaṅgo 'yaṁ puruṣaḥ, "I have no connection with it," then there is no bhaya, no fearfulness.
So this kāla—past, present and future—tri-kāla . . . kāla is exhibited in three features: past, present and future. That is in the material existence. And if one becomes above the three kālas, in the eternal time . . . time is eternal, but in the material existence there is past, present and future. In the spiritual existence there is no past, no future, only present. Only present. Everything are fresh, present, nitya-navayamāna, only feelings new, new. That is spiritual existence, ānandāmbudhi-vardhanam (CC Antya 20.12), only present—no future, no past. That we cannot realize now, but we can get the knowledge from Vedic literature. The time factor . . . in the material world there is past, present and future. Otherwise, time factor is eternal.
So prabhāvaṁ pauruṣaṁ prāhuḥ kālam. So we have to feel the influence of the Supreme Personality of Godhead in this time factor. We cannot deny it. Because in due course of time, according to the time factor, everything will be finished. Everything will be finished. The present existence will be finished, and then we will have to accept another existence. This is all due to the time. Time is over; then one body is changed into another. So this is the influence of time. Nature is working under the influence of time, and that time factor is enforcing the influence of the Supreme Personality of Godhead. Therefore it is called prabhāvaṁ pauruṣaṁ prāhuḥ kālam. This is the influence. You have to abide by the influence of time. That means influence of the Supreme Personality of Godhead. However, you deny. Just like crazy fellow, they think that, "I have nothing to do with government laws." But the influence of government must be felt when he is arrested and put into the jail. Similarly, by time factor we may do something now without any fear, but time factor will place me in the fearful condition without any fail.
So ahaṅkāra-vimūḍhasya. We are now vimūḍha. Now, when you say that, "These mūḍhas," they become angry. But actually, this is the verdict of the śāstra. So long you are within the time factor, within the material nature, you are vimūḍha. We are all vimūḍha. Ahaṅkāra-vimūḍhasya. And the same thing is expressed in the Bhagavad-gītā: ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27). Nobody is kartā. Here the prakṛti is kartā. Just like when you are under the influence of some contaminated disease, at that time, that disease infection is kartā. You are not kartā. That is our practical experience. When you are in high fever, then your so-called mastership is gone. You are under the mastership of the feverish condition. Similarly, we spirit soul, although we are better in quality than the material element . . . that is described in the Bhagavad-gītā, apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtām (BG 7.5): "The jīva, living entities, they are better quality than the material elements." But still, on account of his viparyayo 'smṛtiḥ, forgetting God—we are leading a different type of civilization or different type of life—therefore we have been subjected to the influence of time. This is Kṛṣṇa's, or God's, influence.