Society Without Envy - 02.06.2013

 Society Without Envy

 

 

Māyāpura:  February 21, 1995 - Śrīmad Bhāgavatam 4.18.33- 36

 

His Divine Grace Śrī Śrīmad Gour Govinda Svāmī Mahārāja

 

guṇādhikān mudaṁ lipsed

anukrośaṁ guṇādhamāt

maitrīṁ samānād anvicchen

na tāpair abhibhūyate

 

Translation:

 

Every man should act like this: when hemeets a person more qualified than himself, he should be very pleased; when hemeets someone less qualified than himself, he should be compassionate towardhim; and when he meets someone equal to himself, he should make friendship withhim. In this way one is never affected by the threefold miseries of thismaterial world.

 

Purport

 

Generally when we find someone morequalified than ourselves, we become envious of him; when we find someone lessqualified, we deride him; and when we find someone equal we become very proudof our activities. These are the causes of all material tribulations. The greatsage Nārada therefore advised that a devotee should act perfectly. Instead ofbeing envious of a more qualified man, one should be jolly to receive him.Instead of being oppressive to a less qualified man, one should becompassionate toward him just to raise him to the proper standard. And when onemeets an equal, instead of being proud of one's own activities before him, oneshould treat him as a friend. One should also have compassion for the people ingeneral, who are suffering due to forgetfulness of Kṛṣṇa. These importantfunctions will make one happy within this material world.

 

Lecture by Śrīla Gour Govinda Mahārāja

 

These are the instructions of NāradaMuni. Nārada Muni is a mahājana, and this is mahājana-vākya, the words of agreat personality.

 

‘mahājana’ yei kahe, sei ‘satya’ māni--- what a sadhu-mahājana says, that is truth, satya.

(Śrī Caitanya-caritāmṛta Madhya-līlā22.56)

 

mahājano yena gataḥ sa panthāḥ --- themahājana has shown us the path, and that is the path we have to tread.

(Śrī Caitanya-caritāmṛta Madhya-līlā 17.186)

 

We have to follow the footprints of themahājanas. There is no need of manufacturing some new path. Here Nārada Muniinstructs Dhruva Mahārāja how to be happy here --- how one should behave andhow he should deal with others so that he will never be affected by thethreefold miseries of the material world.

 

"When he meets a person morequalified than himself, he should be very pleased; when he meets someone lessqualified than himself, he should be compassionate toward him; and when hemeets someone equal to himself, he should make friendship with him."

 

These are the dealings of a Vaiṣṇava, adevotee. One who is not a vaiṣṇava, he behaves in the opposite way. As ŚrīlaPrabhupāda has said in his purport:

 

"Generally we find someone less qualified;we deride him; and when we find someone equal we become very proud of ouractivities. These are the causes of all material tribulations."

 

Whatever is said here by Nārada Munidescribes the behaviour of a Vaiṣṇava, especially a madhyama-adhikārī (secondclass) Vaiṣṇava.

 

śrīmad-bhāgavataṁ pramāṇam amalaṁ premāpum-artho mahān

śrī-caitanya-mahāprabhor matam idaṁtatrādaro naḥ paraḥ

(Caitanya-manjusa, Śrīla ViśvanāthaCakravartī Ṭhākura)

 

Śrīmad-Bhāgavatam is amala-pramāṇa, thespotless proof, and premā pum-artho mahān, prema bhakti is the highest truth.These are the opinions of Śrī Caitanya Mahāprabhu.

 

 

bhāgavata ye nā māne, se—yavana-sama

tāra śāstā āche janme-janme prabhu yama

(Śrī Caitanya-bhāgavata, Ādi 2.39)

 

On who does not accept Śrīmad-Bhāgavatamis a mleccha and a yavana. He is to be punished by Yamarāja, not for one life,but janme-janme -- life after life. So we should accept Śrīmad Bhāgavatam, andall mahājana vākyas are there.

 

Madhyama-adhikārī

 

These are the dealings of a madhyama-adhikārī:

 

īśvare tad-adhīneṣu

bāliśeṣu dviṣatsu ca

prema-maitrī-kṛpopekṣā

yaḥ karoti sa madhyamaḥ

(Śrīmad-Bhāgavatam 11.2.46)

 

Īśvare, one who has developed love for īśvara,love for the Supreme Lord Kṛṣṇa; tad-adhīneṣu, one who has developed friendshipwith those who are equal Vaiṣṇavas; bāliśeṣu, one who becomes compassionate ormerciful towards bāliśā, ignorant fools, mūrkha, and dviṣatsu ca, one whoignores an offender is a madhyama-adhikārī. A madhyama-adhikārī behaves in thisway.

 

In Harināma Cintāmaṇi also Bhaktivinoda ṬhākuraMahājana, a great ācārya in our Gauḍīya Vaiṣṇava-paramparā, has said like this:

 

kṛṣṇa-prema kṛṣṇa-bhakte maitrī ācaraṇa

bāliśete kṛpā āra dveṣī upekṣaṇa

 

karile madhyama bhakta śuddha bhaktahana

kṛṣṇa-nāmne adhikāra karena arjana

(Śrī Harināma Cintāmaṇi 4.81-82)

 

kṛṣṇa-prema kṛṣṇa-bhakte maitrī ācaraṇa  - one who develops love for Kṛṣṇa and makesfriendship with kṛṣṇa bhaktas; bāliśete kṛpā - one who becomes compassionate ormerciful towards a bāliśā, a mūrkha, and ignorant fool; are dveṣi upekṣaṇa - onewho ignores an offender; someone who behaves like this is a madhyama-bhakta. madhyamabhakta śuddha bhakta hana - such a madhyama-bhakta becomes a śuddha-bhakta, apure devotee.

 

Then what happens?

 

kṛṣṇa-nāmne adhikāra karena arjana - thenhe gets adhikāra (qualification) in chanting kṛṣṇa-nāma. This is Bhaktivinoda Ṭhākura’sinstruction.

 

Kaniṣṭha-adhikārī

 

In this connection we'll also speakabout who is a kaniṣṭha-adhikārī:

 

arcāyām eva haraye

pūjāṁ yaḥ śraddhayehate

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ

(Śrīmad-Bhāgavatam 11.2.47)

 

A kaniṣṭha-adhikārī is one who offersworship to the Deity form of Lord Hari, arca-vigraha, according to laukika-śraddhā(ordinary faith), not śāstrīya-śraddhā (faith based on śāstra). It is aquestion of śraddhā. Two types of śraddhā are there, śāstrīya-śraddhā andlaukika-śraddhā. When we speak of śraddhā we mean śāstrīya-śraddhā. One shoulddevelop śāstrīya-śraddhā, not laukika-śraddhā. And:

 

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ

 

One who doesn't pay respect to haribhakta, the devotee of Lord Hari, and isn't compassionate toward other livingentities in whom Lord Hari is present, he is a kaniṣṭha-bhakta.

 

Uttama-adhikārī

 

Then who is an uttama-adhikārī?

 

sarva-bhūteṣu yaḥ paśyed

bhagavad-bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany

eṣa bhāgavatottamaḥ

 

"The most advanced devotee sees withineverything the soul of all souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa.Consequently he sees everything in relation to the Supreme Lord and understandsthat everything that exists is eternally situated within the Lord."

(Śrīmad-Bhāgavatam 11.2.45)

 

 

Also in Caitanya-caritāmṛta:

 

sthāvara-jaṅgama dekhe, nā dekhe tāramūrti

sarvatra haya nija iṣṭa-deva-sphūrti

(Śrī Caitanya-caritāmṛta Madhya-līlā8.274)

 

This is uttama-adhikārī. He sees themoving and non-moving entities, sthāvara-jaṅgama, but he never sees theiroutward form.

 

What does he see?

 

He sees his iṣṭa, his most belovedDeity, Kṛṣṇa, everywhere, sarvatra haya nija iṣṭa-deva-sphūrti. This is acompletely Kṛṣṇa conscious person.

 

And who is completely Kṛṣṇa consciousand what is complete Kṛṣṇa consciousness?

 

Kṛṣṇa says in Bhagavad-gītā:

 

yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇaśyāmi

sa ca me na praṇaśyati

(Bhagavad-gītā 6.30)

 

"One who sees Me everywhere andsees everything in Me, he is completely Kṛṣṇa conscious, tasyāhaṁ na praṇaśyāmisa ca me na praṇaśyati. I am never out of his sight and he is never out of mysight. He sees Me, I see him. This is complete kṛṣṇa consciousness. That is anuttama-adhikārī.

 

sthāvara-jaṅgama dekhe, nā dekhe tāramūrti

sarvatra haya nija iṣṭa-deva-sphūrti

 

He sees moving and non-moving entitiesbut never sees the outward form. Everywhere he sees his iṣṭa, his most belovedDeity, who is there in the heart, Lord Kṛṣṇa. That is an uttama-adhikārī.

 

Then there is bhāgavata-uttama.

 

Who is a bhāgavata-uttama?

 

visṛjati hṛdayaṁ na yasya sākṣād

dharir avaśābhihito 'py aghaugha-nāśaḥ

praṇaya-rasanayā dhṛtāṅghri-padmaḥ

sa bhavati bhāgavata-pradhāna uktaḥ

 

"One who chants the holy name ofthe Supreme Lord, Hari, even unconsciously is freed from all sins. When LordHari grants liberation from sin to one who even unconsciously or negligentlychants His holy name, the position of one who never abandons the shelter of Hislotus feet must be considered highly exalted. Such a devotee can never give upthe association of the Lord, nor can the Lord give up his association of theLord, nor can the Lord give up his association. Kṛṣṇa Himself dwells eternallywithin his heart. Such a great soul is known as bhāgavata-pradhāna - the mostexalted devotee of the Lord."

(Śrīmad-Bhāgavatam 11.2.55)

 

By uttering the name of hari all sinfulreactions are destroyed and that Hari is bound up in the heart of a Vaiṣṇava, praṇaya-rasanayā,but the rope of love. In other words, Lord Hari never leaves the heart of sucha Vaiṣṇava, a bhāgavata-uttama.

 

According to Faith

 

Also in Caitanya-caritāmṛta Kavirāja Gosvāmīhas spoken of these three types of Vaiṣṇavas.

 

śraddhāvān jana haya bhakti-adhikārī

’uttama’, ‘madhyama’, ‘kaniṣṭha’—śraddhā-anusārī

(Śrī Caitanya-caritāmṛta Madhya-līlā 22.64)

 

According to one's śraddhā, faith, one'seligibility for bhakti is classified as uttama, madhyama or kaniṣṭha.

 

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

’uttama-adhikārī’ sei tāraye saṁsāra

(Śrī Caitanya-caritāmṛta Madhya-līlā 22.65)

 

One who is very expert in presenting śāstricevidences and who has unflinching faith in sadhu-śāstra-guru, unflinching faithin Kṛṣṇa, dṛḍha-śraddhā, he is uttama-adhikārī. tāraye saṁsāra - he can deliverthe whole world.

 

śāstra-yukti nāhi jāne dṛḍha, śraddhāvān

’madhyama-adhikārī’ sei mahā-bhāgyavān

(Śrī Caitanya-caritāmṛta Madhya-līlā 22.67)

 

Who is madhyama-adhikārī?

 

He doesn't know so much śāstra-yukti,logical arguments on the basis of revealed scripture, but he is dṛḍha śraddhāvān,he has strong faith in sadhu-śāstra-guru, strong faith in Kṛṣṇa. sadgati-paḍatākṛṣṇe karaha viśvāsa, put complete faith, unflinching faith, in Kṛṣṇa, who is sadgati-paḍatā.One who does so is madhyama-adhikārī. Sei maha-bhāgyavān, he is very fortunate.

 

Two Kinds of Faith

 

yāhāra komala śraddhā, se ‘kaniṣṭha’jana

krame krame teṅho bhakta ha-ibe ‘uttama’

(Śrī Caitanya-caritāmṛta Madhya-22.69)

 

One who has not developed śāstrīya-śraddhā(faith in śāstra) but has developed only laukika-śraddhā (faith in what commonpeople say), he is kaniṣṭha-adhikārī. Śāstrīya-śraddhā is described inCaitanya-caritāmṛta:

 

‘śraddhā- śabde — viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

(Śrī Caitanya-caritāmṛta Madhya 22.62)

 

Śraddhā means viśvāsa, faith, sudṛḍha,very strong faith, unflinching faith.

 

Faith in what?

 

Faith in sadhu-śāstra-guru, faith in Kṛṣṇa.This is faith. If someone develops kṛṣṇa-bhakti, all his activities arefinished:

 

kṛṣṇe bhakti kaile sarva-karma kṛta haya

 

Nothing is left out if you have faith.

 

yāhāra komala śraddhā, se ‘kaniṣṭha’jana

krame krame teṅho bhakta ha-ibe ‘uttama’

(Śrī Caitanya-caritāmṛta Madhya-līlā 22.69)

 

Whose śraddhā is soft, who has notdeveloped śāstrīya-śraddhā, only laukika-śraddhā, he is kaniṣṭha jana, aneophyte. By associating with more elevated Vaiṣṇavas, hearing from them andputting firm faith in their words, gradually he will make advancement andultimately also become uttama.

 

What is śāstrīya-śraddhā and what islaukika-śraddhā?

 

Śāstrīya-śraddhā means unflinching faithin the śāstrīya siddhāntas, the teachings which are given especially as foundin the Śrīmad Bhāgavatam, which is the essence of all Vedas, Vedanta, and Upanishads:

 

sarva-vedānta-sāram hi

śrī-bhāgavatam iṣyate

tad-rasāmṛta-tṛptasya

nānyatra syād ratiḥ kvacit

(Śrīmad-Bhāgavatam 12.13.15)

 

Śrīla Jīva Gosvāmī has put emphasis on śāstrīya-śraddhā.One should develop śāstrīya-śraddhā, not laukika-śraddhā. One who is a neophytedevotee, a kaniṣṭha-adhikārī, he has only faith in the words of materialisticpeople, materialistic scientists, philosophers, etc. He has not developed faithin the words of sadhus, Vaiṣṇavas, mahājanas, those who are ācāryas.

 

For example, people in this localitysay:

 

"Oh there is a ghost in thattree."

 

Then someone comes and hears from them.He says:

 

"Oh, the people say there is aghost in that tree."

 

If he comes to this area when the electricityis off and there is dense darkness, he may see something- as if someone isstanding there wearing white cloth.

 

"Oh, yes!

 

A ghost is there."

 

Because he has heard it from thesepeople. This is laukika-śraddhā. But when the electricity comes, he sees:

 

"Oh, what is this?"

 

Oh, it is only a dead tree"

 

Because it looks white he thinks it is aghost.

 

We should not develop laukika-śraddhā.We should develop śāstrīya-śraddhā. Unless you develop śāstrīya-śraddhā, unlessyou deal with others as Nārada Muni has instructed here, then you will beaffected by the threefold miseries of this material world. You will never behappy

 

Vaiṣṇava aparādha

 

So who are offenders?

 

Skanda Purāṇa states that there are sixtypes of offenders and they all fall down and go to raurava, naraka (hell).

 

nindāṁ kurvanti ye mūḍhā

vaiṣṇavānāṁ mahātmanām

patanti pitṛbhiḥ sārddhaṁ

mahāraurava-saṁjñite

 

hanti nindati vai dveṣṭhi

vaiṣṇavān-nābhinandati

krudhyate yāti no harṣaṁ

darśane patanāni ṣaṭ

 

Skanda Purāṇa says:

 

nindāṁ kurvanti ye mūḍhā vaiṣṇavānāṁmahātmanām - those who blaspheme a mahātmā-vaiṣṇava, they are great offenders.

 

They will definitely go to mahāraurava,hell. Not only them, but pitṛbhiḥ (all his ancestors also).

 

The six types of offenders are: thosewho try to kill a Vaiṣṇava; those who blaspheme a Vaiṣṇava; those who uponseeing a Vaiṣṇava do not pay praṇāma, obeisances, those who become angry with aVaiṣṇava; those who develop enmity with a Vaiṣṇava; and those who upon seeing aVaiṣṇava do not become jolly, but instead curve their faces:

 

"Oh who is he!"

 

They are offenders. Here Prabhupādasays:

 

"Instead of being envious of a morequalified man, one should be jolly to receive him."

 

Instead of becoming jolly, such a personbecomes envious and covers his face. He is an offender. These six types ofoffenders fall down to mahāraurava, naraka.

 

See Kṛṣṇa Everywhere

 

Śrīla Prabhupāda formed this society forKṛṣṇa consciousness. It is a society of Vaiṣṇavas.

 

Why did he form the society?

 

Because those who will become members ofthis society should develop complete Kṛṣṇa consciousness. That opportunity isgiven here.

 

yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇāśyāmi

sa ca me na praṇaśyati

(Bhagavad-gītā 6.30)

 

This Bhagavad-gītā verse describescomplete Kṛṣṇa consciousness. Kṛṣṇa says that one who sees Him everywhere:

 

sthāvara-jaṅgama dekhe, nā dekhe tāramūrti

sarvatra haya nija iṣṭa-deva-sphūrti

 

He sees the different moving and non-movingentities, but he never sees their outward form. He sees his iṣṭa, his movebeloved Deity, Kṛṣṇa everywhere.

 

Who is such a person?

 

bhakta āmā preme bandhiyāche hṛdaya-bhitare

yāhān netra paḍe tāhāṅ dekhaye āmāre

(Śrī Caitanya-caritāmṛta Madhya-līlā 25.127)

 

That devotee who as bound Me up in hisheart with the rope of love - yāhān netra paḍe tāhāṅ dekhaye āmāre such abhakta, wherever he looks he sees Me. Such a premī-bhakta, who has bound up Kṛṣṇawith the rope of love in his heart, he can see Kṛṣṇa everywhere. Otherwise noone can see Kṛṣṇa everywhere.

 

Kṛṣṇa also says:

 

nāhaṁ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ

mūḍho 'yaṁ nābhijānāti

loko mām ajam avyayam

(Bhagavad-gītā 7.25)

 

These are the words of Kṛṣṇa.

 

"I am never manifest beforeeveryone, I am never manifest everywhere. I am covered by My yogamāyā potency.”

 

mūḍho 'yaṁ nābhijānāti

 

Kṛṣṇa says they are mūḍhas, rascals:

 

"They cannot see Me. They cannotunderstand Me."

 

 In other words, Kṛṣṇa keeps Himself hidden.

 

But if Kṛṣṇa keeps Himself hidden, howcan we see Him?

 

Who can see Him?

 

bhakta āmā preme bandhiyāche hṛdaya-bhitare

yāhān netra paḍe tāhāṅ dekhaye āmāre

 

Only such a premī-bhakta can see Him,one who has developed kṛṣṇa-prema, who has bound up Kṛṣṇa in his heart with therope of love. This bondage is very, very strong. Even Kṛṣṇa, who is almighty,cannot break it. He says:

 

na pāraye na pāraye na pāraye

 

I cannot, I cannot, I cannot. Suchbondage is so strong. Kṛṣṇa cannot keep Himself hidden before the eyes of sucha premī-bhakta. A premī-bhakta sees Him everywhere, though Kṛṣṇa keeps Himselfhidden.

 

Society Without Envy

 

This is the society for Kṛṣṇaconsciousness formed by Śrīla Prabhupāda. One who becomes a member of thissociety gets the opportunity to develop complete Kṛṣṇa consciousness, to see Kṛṣṇaeverywhere.

 

yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇāśyāmi

sa ca me na praṇaśyati

(Bhagavad-gītā 6.30)

 

This is the goal. Prabhupāda has writtenin his books:

 

"The Kṛṣṇa consciousness movementaims at creating an atmosphere of non-envy. Of course, it is not possible foreveryone to become Kṛṣṇa conscious, but the Kṛṣṇa consciousness movement cancreate an exemplary society wherein there is no envy."

 

Where is the question of enviousness?

 

One who is envious is not a Kṛṣṇaconscious person. In other words, he is not a Vaiṣṇava. A real Vaiṣṇava sadhuis not at all envious. He sees every jīva as Kṛṣṇa’s jīva.

 

Kṛṣṇa is the object of his love, so howwill he be envious?

 

Enviousness means lust.

 

What does that mean?

 

Pride is your enemy, crookedness (kapāṭa).If someone is making advancement on the spiritual path, others become enviousof him. They cannot tolerate it.

 

"Oh, he is making suchadvancement."

 

They start to speak all nasty thingsabout him. Combining together, they start pulling down on him and attackinghim. This is enviousness. In a society of Vaiṣṇavas that should not be done. A Vaiṣṇavais not envious at all:

 

atra paramo nirmatsarāṇāṁ satāṁ vedyaṁ

(Śrīmad-Bhāgavatam 1.1.2)

 

Who understands bhāgavata-dharma-tattva?

 

Only a Vaiṣṇava, who is non-envious, canunderstand. Others will speculate:

 

"Oh, this is that, this isthat."

 

Only speculation will go on because theycannot understand. They are not Vaiṣṇavas, they are all envious persons. Prabhupādasays:

 

"One who is envious of the successof a Vaiṣṇava is certainly not a Vaiṣṇava himself but an ordinary mundaneman."

 

He may be pretending to be a Vaiṣṇava,but actually he is only an ordinary mundane man.

 

If the purpose of forming his societyfails, how will Śrīla Prabhupāda be happy?

 

This is a most important factor. So hereit is said:

 

"Generally when we find someonemore qualified than ourselves, we become envious of him."

 

This is the general nature of people whoare avaiṣṇavas; who are not Vaiṣṇavas, they become envious when they see aperson more qualified than themselves. But a Vaiṣṇava, who is completely Kṛṣṇaconscious, he'll never become envious.

 

"Instead of being envious of a morequalified man one should be jolly to receive him."

 

Kṛṣṇa-prema kṛṣṇa bhakte maitrī-ācaraṇa -he who develops kṛṣṇa-prema, he develops friendship with Vaiṣṇavas, kṛṣṇa-bhaktas.And when he sees a more qualified Vaiṣṇava than himself he becomes jolly. Thatis a real Vaiṣṇava, a pure Vaiṣṇava. This is the purpose for which Śrīla Prabhupādaformed this society for Kṛṣṇa consciousness.

 

Compassion

 

Therefore Prabhupāda says:

 

“The Kṛṣṇa consciousness movement cancreate an exemplary society wherein there is no envy at all."

 

Prabhupāda says in the concluding linesof his purport:

 

"One should also have compassionfor the people in general who are suffering due to forgetfulness of Kṛṣṇa.”

 

Who becomes compassionate for the peoplein general?

 

One who is a completely Kṛṣṇa consciousperson, who sees Kṛṣṇa everywhere; only he can become compassionate.

 

Otherwise, how can one have compassion?

 

The jīva is suffering. He is Kṛṣṇa’s jīva,so why is he suffering?

 

It's because of his forgetfulness of Kṛṣṇa.One who sees Kṛṣṇa and who sees the jīva’s relationship with Kṛṣṇa, he becomescompassionate. Otherwise, there is no question of compassion. This is mostimportant. Only such a Vaiṣṇava who sees Kṛṣṇa everywhere is a completely Kṛṣṇaconscious person. He becomes compassionate.

 

Prahlāda Mahārāja, a pure devotee, sawhis most beloved Lord in a stone pillar.

 

"Yes, the lord is everywhere."

 

However when his very powerful demoniacfather Hiraṇyakaśipu, who had conquered the three worlds, heard his son PrahlādaMahārāja speak like this, he became angry;

 

"Why you say He's everywhere. Is Hethere in this stone pillar?"

 

Who sees?

 

A completely Kṛṣṇa conscious person, a premī-bhakta,always sees.

 

bhakta āmā preme bandhiyāche hṛdaya-bhitare

yāhān netra paḍe tāhāṅ dekhaye āmāre

 

Wherever he looks he sees Kṛṣṇa. Kṛṣṇagives him darśana. Kṛṣṇa cannot keep Himself hidden from the vision of such acompletely Kṛṣṇa conscious person, a premī-bhakta, always sees.

 

bhakta āmā preme bandhiyāche hṛdaya-bhitare

yāhān netra paḍe tāhāṅ dekhaye āmāre

 

Wherever he looks he sees Kṛṣṇa. Kṛṣṇagives him darśana. Kṛṣṇa cannot keep Himself hidden form the vision of such acompletely Kṛṣṇa conscious person, premī-bhakta. The premī-bhakta says:

 

"Yes, He's there."

 

But his demoniac father, who hadconquered over the three worlds, could not see.

 

It is a question of vision. One who seesKṛṣṇa everywhere, one who sees kṛṣṇa-sambandha; the relationship with Kṛṣṇa,that the jīva is suffering because of a lack of Kṛṣṇa consciousness, he will think:

 

"Let me go and inculcate Kṛṣṇaconsciousness into others."

 

That is the real beneficial work.Therefore, if one develops Kṛṣṇa consciousness, understands his position, andestablishes his relationship with Kṛṣṇa, there will be no suffering at all.Such a Vaiṣṇava who sees Kṛṣṇa and kṛṣṇa-sambandha everywhere, his heart bleedsseeing the suffering of the jīvas here. He cannot sit tightly. He will go outand preach the science of Kṛṣṇa consciousness.

 

"Yes, let everyone be Kṛṣṇaconscious, let everyone be happy."

 

Prabhupāda’s Purpose

 

Therefore, in this verse Nārada Muni says:

 

"Every man should act likethis."

 

So there will be no miseries at all.This world will be turned into a vaikuṇṭha jagat:

 

"When he meets a person morequalified than himself he should be very pleased."

 

There should be no enviousness. Thisenviousness is one of the six enemies. Kāma (lust), krodha (anger), lobha(greed), moha (illusion), mada (madness) and mātsarya (envy)—in Sanskrit it issaid. Mātsarya (enviousness) is one of your six enemies.

 

The second verse of Bhāgavatam says:

 

dharmaḥ projjhita-kaitavo 'tra paramonirmatsarāṇāṁ satāṁ vedyaṁ

 

Who can understand bhāgavata-dharma-tattva;what is said in Śrīmad-Bhāgavatam?

 

paramo nirmatsarāṇāṁ satāṁ vedyaṁ

 

satāṁ means devotee, Vaiṣṇavas.

 

paramo nirmatsarāṇāṁ - those who are notenvious at all. Only they can understand Śrīmad-Bhāgavatam. Only they canunderstand bhāgavata-dharma-tattva. Otherwise the Bhāgavata will never appear,never manifest at all. This is a most important thing and this is the purposefor which Śrīla Prabhupāda formed the Society for Kṛṣṇa Consciousness. The Kṛṣṇaconsciousness movement aims at creating an atmosphere of non-envy.

 

"Of course it is not possible foreveryone to become Kṛṣṇa conscious, but the Kṛṣṇa movement can create anexemplary society wherein there is no envy."

 

This is the purpose of Śrīla Prabhupāda,the Founder-Ācārya of Iskcon, International Society for Kṛṣṇa Consciousness;that all should be pure Vaiṣṇavas, Vaiṣṇava in the true sense. A Vaiṣṇava isnot envious. He's nirmatsara, not envious at all. That is Vaiṣṇava. Here Prabhupādasays:

 

"Generally when we find someonemore qualified than ourselves we become envious of him."

 

All mahājanas have said. Bhaktivinoda Ṭhākurahas said. Śāstra says. Nārada Muni, a mahājana, here he says.

 

Wicked Person

 

Bhaktivinoda Ṭhākura Mahājana, who isconsidered the Seventh Gosvāmī, a great ācārya in our Gauḍīya-Vaiṣṇavaparamparā has said (Śaraṇāgati 4):

 

āmāra jīvana sadā pāpe rata,

nāhiko puṇyera leśa

parere udvega diyāchi je kato

diyāchi jīvere kleśa (1)

 

Throughout my whole life I have beenaddicted to sin, never performing any pious activities. I have simply been asource of disturbance and suffering for others.

 

nija sukha lāgi’ pāpe nāhi ḍori’

doyā-hīna svārtha-paro

para sukhe duḥkhī, sadā mithyā-bhāṣī

para-duḥkha sukha koro (2)

 

For my own pleasure I never fear tocommit any sin. I am devoid of pity and full of selfishness; I’m sorry atothers’ happiness and am an inveterate liar. Indeed, I take delight in others’miseries.

 

aśeṣa kāmanā, hṛdi mājhe mora,

krodhī dambha-parāyaṇa

mada-matta sadā viṣaye mohita,

hiṁsā-garva vibhūṣaṇa (3)

 

Endless are the selfish desires in myheart. I am prone to anger and devoted to arrogance. Intoxicated by conceit anddeluded by attraction to sense pleasure, I ornament myself with pride and envy.

 

nidrālasya-hata, sukārye virata,

akārye udyogī āmi

pratiṣṭhā lāgiyā, śāṭhya-ācaraṇa,

lobha-hata sadā kāmī (4)

 

Afflicted by laziness and sleep, adverseto pious activities, I delight to perform any harmful act to obtain name andfame. I am very adept in duplicity, always lusty and degraded by mundane greed.

 

e heno durjana, sajjana-varjita,

aparādhī nirantara

śubha-kārya-śūnya, sadānartha-manāḥ

nānā duḥkhe jara jara (5)

 

Being such a miscreant and rejected bysaintly persons, I have become a repeated offender. I never do good deeds butam inclined only to bad habits. Thus, I am oppressed by so many miseries.

 

vārddhakye ekhona upāya vihīna,

tā’te dīna akiñcana

bhakativinoda, prabhura caraṇe,

kore duḥkha nivedana (6)

 

Now in old age I am rendered helpless,reduced to a fallen and destitute condition. Bhaktivinoda presents his sad caseat the feet of the Lord.

 

parere udvega diyāchi je kato

diyāchi jīvere kleśa

 

I am such a rascal, such an enviousperson. I always give pain to others and put them in anxiety.

 

nija sukha lāgi’ pāpe nāhi ḍori’

doyā-hīna svārtha-paro

 

I am very selfish for my own name, fame,adoration and prestige, for my own happiness.

 

I am not afraid of committing any sinfulactivity. doyā-hīna, I am a merciless person, a greatly selfish person.

 

para sukhe duḥkhī, sadā mithyā-bhāṣī

para-duḥkha sukha koro

 

When I see someone is becoming moreadvanced it is very painful to me, so I become envious.

 

sadā mithyā - I only speak lies.

 

para-duḥkha sukha koro - when I seesomeone is suffering I become jolly, "Yes, very good, very good!"

 

aśeṣa kāmanā, hṛdi mājhe mora,

krodhī dambha-parāyaṇa

 

So many material desires are there in myheart. I get angry in flimsy cases.

 

dambha-parāyaṇa -I am proud, puffed upfellow:

 

"I am great!

 

Is there anyone greater than I?"

 

Especially in Kali yuga, the mostdegraded age, this pride is the measuring rod. Everyone thinks:

 

"I am great"

 

Then another says:

 

"What?

 

You are great?

 

I am great!"

 

Then fighting, quarrelling begins. Thisis Kali yuga. This dambha, pride, is the measuring rod. Two persons quarrel.Two groups quarrel. Two neighbours quarrel and fight. Two states, two nations:

 

"I am great!

 

Hey!

 

What are you?

 

You are great?

 

I am great!!"

 

Then fighting. This is dambha (pride).

 

mada-matta sadā viṣaye mohita,

hiṁsā-garva vibhūṣaṇa

 

I am always puffed-up and proud,intoxicated with the desire for material enjoyment. I am a great materialisticperson, and hiṁsā-garva, always envious and proud. These are my ornaments, vibhūṣaṇa.

 

nidrālasya-hata, sukārye virata,

akārye udyogī āmi

pratiṣṭhā lāgiyā, śāṭhya-ācaraṇa,

lobha-hata sadā kāmī

 

Such a person is a lazy fellow. Hesleeps too much and never does any good work. He is always very enthusiastic todo evil, nasty, abominable activities for his own prestige, name fame andadoration.

 

śāṭhya-ācaraṇa -he acts in a veryduplicitous, crooked way.

 

lobha-hata sadā kāmī - so much lust isin his heart.

 

e heno durjana, sajjana-varjita,

aparādhī nirantara

 

This is durjana, not sajjana. Such aperson is rejected by sajjanas. He is always an aparādhī, a great offender, sohis dealings are very crooked, duplicitous dealings. As it is said in theverse:

 

"When one finds someone morequalified than himself he becomes envious of him. When one finds someone lessqualified he derides him. When one finds someone equal with him he becomesproud of his activities. These are the causes of all material tribulations.

 

"Such a person is a durjana, a mostwicked person. He is not a sajjana. He's an aparādhī, always a great offender.

 

śubha-kārya-śūnya, sadānartha-manāḥ

nānā duḥkhe jara jara

 

He never does anything auspicious. He'scovered up, surrounded with so many anarthas. He's nānā duḥkhe jara jara - alwaysafflicted, by the threefold miseries of this material world. He will never behappy at all.

 

This is the statement of Nārada Muni:

 

"Every man should act like this:when he meets a person more qualified than himself, he should be very pleased;when he meets someone less qualified than himself, he should be compassionatetoward him; and when he meets someone equal to himself, he should makefriendship with him."

 

Otherwise he'll suffer.

 

"In this way one is never affectedby the threefold miseries of this world."

 

This is the statement of sadhu-śāstra-mahājanas.

 

QUESTIONS AND ANSWERS

 

Devotee: I appreciate very much that youexplained to us how Śrīla Prabhupāda’s purpose is to create a society withoutenvy.

 

Gour Govinda Svāmī: That I quoted from Prabhupāda’spurports from Śrīmad-Bhāgavatam.

 

Devotee: We see that amongst devoteesthat are most advanced, the principle is tṛṇād api sunīcena taror api sahiṣṇunā.It's not an artificial thing to actually believe…

 

Gour Govinda Svāmī: Not artificial, Bābā!

 

How many days can you act like this?

 

Before your svarūpa (real form) will berevealed!

 

How many days can it go on artificially?

 

But with a vaiṣṇava it's quite natural.

 

Devotee: My question is, Śrīla Prabhupādahas said that even if one does not have the practical vision that Kṛṣṇa isbehind everything, is in everything, and is connected to everything, still, ifone understands this theoretically he is a devotee that is rightly situated.

 

Gour Govinda Svāmī: Rightly situated?

 

One who sees theoretically is rightlysituated?

 

Real Compassion?

 

Devotee: But if one has theoreticalunderstanding that he has gotten form the words of the spiritual master, thenone is rightly situated. So in your class you said that only the topmostdevotee can be compassionate.

 

Gour Govinda Svāmī: Yes, only one whosees Kṛṣṇa.

 

Devotee: So my question is, does thatmean no one else can be compassionate?

 

Gour Govinda Svāmī: One may becompassionate to fulfil his own selfish desire. One may be compassionate tosome and not compassionate to others. He has rāga and dveṣa, liking anddisliking. He is not equal to one and all. He cannot be.

 

Unless one sees Kṛṣṇa how can he becompassionate?

 

He will see, this is Kṛṣṇa’s jīvasuffering. His heart bleeds. He cannot sit tight. He will go out and preach Kṛṣṇaconsciousness.

 

And who preaches?

 

prāṇa āche yāṅra, se hetu pracāra - onewho has life?

 

What is life?

 

jīvanaṁ sarva-bhūteṣu

(Bhagavad-gītā 7.9)

 

Kṛṣṇa says:

 

"I am jīvan, I am the life in allliving entities."

 

One who sees Kṛṣṇa everywhere. Who sees Kṛṣṇa’sjīva suffering because of forgetfulness of Kṛṣṇa, because of a lack of Kṛṣṇa consciousness;he has prāṇa, life. He goes out and preaches. He is completely surrendered to Kṛṣṇa.Therefore Kṛṣṇa came as Mahāprabhu, as a bhakta (a devotee), to teach devotion,to teach how to surrender unto Kṛṣṇa (śikhāya śaraṇāgati bhakatera prāṇa). Śaraṇāgatiis the life of the devotee who is completely surrendered.

 

kṛṣṇa tāre kare ātma-sama (then Kṛṣṇaaccepts him).

 

prāṇa āche yāra sei hetu pracāra (he hasgot life; therefore he goes out and preaches).

 

Otherwise, who can preach?

 

How can one preach unless one sees Kṛṣṇa,sees Kṛṣṇa’s jīva suffering?

 

He does not want anyone to suffer.Everyone should be Kṛṣṇa conscious. Therefore, here Nārada Muni says thateveryone should act like this. This is the purpose of Śrīla Prabhupāda formingthe society for Kṛṣṇa consciousness.

 

Uttama Acting as Madhyama

 

Devotee: Mahārāja, a madhyama-adhikārīhas strong faith in the process of Kṛṣṇa consciousness but he doesn't have avery good knowledge of the scriptures.

 

How can he preach if he doesn't havegood knowledge of the scriptures?

 

Gour Govinda Svāmī: He should have it byassociating with an uttama adhikārī. He should get it. Maha-bhāgyavān, he'svery fortunate [the madhyama-adhikārī] because he has strong faith. This ismost important. Adau śraddhā, the first thing is your faith. He has strongfaith in the words of sadhu-śāstra-guru. He has strong faith in Kṛṣṇa. He putsfaith in Kṛṣṇa, in the words of Kṛṣṇa. And sadhus, those who are mahājanas,they speak what Kṛṣṇa has said.

 

Devotee: If an uttama-adhikārī wants topreach, generally he comes down to the level of madhyama and acts like amadhyama.

 

Gour Govinda Svāmī: Yes. Otherwise hecannot preach, because an uttama-adhikārī sees moving and non-moving livingentities, but he never sees the outward form. He always sees Kṛṣṇa.

 

sthāvara-jaṅgama dekhe, nā dekhe tāramūrti

sarvatra haya nija iṣṭa-deva-sphūrti

(Śrī Caitanya-caritāmṛta Madhya-līlā8.274)

 

He sees only Kṛṣṇa. He says:

 

"Oh, this living entity is Kṛṣṇa’s devotee;he is engaged in Kṛṣṇa’s service."

 

He never sees the outward form. Hisvision is completely different.

 

Therefore he steps down to madhyama,otherwise how can he speak?

 

How can he see that the jīva issuffering from a lack of Kṛṣṇa consciousness, from forgetfulness of Kṛṣṇa?

 

Therefore, one who preaches, he stepsdown to madhyama-adhikārī; but he's uttama-adhikārī, otherwise he cannotpreach. Those who are uttama-bhāgavata cannot preach. Therefore, one whopreaches steps down to the madhyama-adhikārī stage. But he is not a madhyama asdescribed here śāstra-yukti nāhi jāne;who doesn't know śāstra. The uttama-adhikārī knows śāstra. Such an uttama-adhikārīwho acts as a madhyama-adhikārī is not like the general type of madhyama-adhikārī,madhyama-bhakta. This madhyama-adhikārī, he is uttama-adhikārī, but he hasstepped own. He knows śāstra and he is very expert in presenting and quoting śāstricevidences, because:

 

tasmāc chāstraṁ pramāṇaṁ te

kāryākārya-vyavasthitau

(Bhagavad-gītā 16.24).

 

This is śāstra-pramāṇa.

 

What is to be done, kārya, and what isnot to be done, akārya; how can we decide?

 

Unless he presents śāstra-pramāṇa, howcan he decide what is to be done and what is not to be done?

 

He is not a general ordinary madhyama-adhikārī.

 

Preaching

 

Devotee: One who has laukika-śraddhā hasto act under the guidance of one who has śāstrīya-śraddhā?

 

Gour Govinda Svāmī: Yes, he should havea guru, a bonafide Vaiṣṇava guru. He should do bhajana under such expertguidance. He should not act whimsically.

 

Unless you have guru, how can youpreach?

 

Srāvaṇa kīrtana, preaching means kīrtana.Unless one has heard from a bona fide guru, what will he preach?

 

What he has heard, he will say thatthing.

 

"I have heard this fromauthorities, from my guru."

 

Preaching is another name for śravana,another name for hearing. What I've heard I'm repeating. Therefore, only onewho has heard, he can preach and do kīrtana.

 

Otherwise who can do kīrtana?

 

One who has not heard, what will he say,and who will hear all those nasty things?

 

Devotee: Many disciples of Śrīla Prabhupādawere preaching under the orders of Śrīla Prabhupāda and, seeing the miseries ofthe people, were spreading Śrīla Prabhupāda’s teachings. Now many have stoppedpreaching.

 

Gour Govinda Svāmī: One who has life andsees Kṛṣṇa can never stop preaching. He sees:

 

"Kṛṣṇa’s jīva is suffering."

 

He will preach in spite of allobstacles. When Bhaktivinoda Ṭhākura became very old he had to lift up hiseyelids to see. But even at that age he would sa:

 

"I want to ride on a horse and goout and preach."

 

One whose heart bleeds, who hascompassion, he says such a thing. It is a question of compassion.

 

Are you preaching out of compassion?

 

One who is not preaching out ofcompassion, he may preach for some days, but then he stops.

 

"I lost all my enthusiasm."

 

"Oh, why did you lose it?

 

You lost Kṛṣṇa?"

 

Devotee: There are some that are stilltrying to preach, can we say they are actually keeping the orders of Śrīla Prabhupāda?

 

Throw the Vedas

 

Gour Govinda Svāmī:  Prabhupāda said to keep Kṛṣṇa. He came togive you Kṛṣṇa. Following the siddhānta, he said:

 

"Let them somehow be attracted to Kṛṣṇa."

 

That was his aim. He went to the land ofmlecchas and yavanas, the Western countries, and gave Kṛṣṇa to them.

 

How can they understand?

 

They cannot understand all this śāstranow.

 

Why did Buddhadeva, who was anincarnation of Lord Viṣṇu, say:

 

"Throw out the Vedas."

 

How can Viṣṇu, who is the source of theVedas, say like that?

 

He is so compassionate.

 

What were they doing?

 

They were killing animals:

 

sadaya-hṛdaya-darśita-paśu-ghātam

(Daśāvatāra-stotra 9)

 

His heart became so compassionate,seeing this killing:

 

"Hey!

 

Stop this killing!"

 

They replied:

 

"Oh, it is described in the Vedas.

 

Why you are stopping?"

 

So Buddha Deva said:

 

"Throw out the Vedas."

 

Why does he speak like that?

 

Because unless they stop killing theycannot come to the stage of sattva; goodness. They are in the modes ofignorance and passion. They cannot understand the Vedas. So he did like that.This is not siddhānta. Then all the Buddhists said:

 

"Oh Buddhadeva said we can throwout the Vedas."

 

The result was that they became nāstika,atheists. But the Vedas cannot be lost. The Vedas are apauruṣeya they come fromthe Lord, so they should be established. Therefore the Supreme Lord Nārāyaṇagave the order of the very powerful Lord Śiva:

 

"You go, Mahādeva. You go andestablish the Vedas, but keep Me hidden."

 

Then what did Śiva establish?

 

The gauṇa portion of the Vedas, thesecondary portion (karma-kāṇḍa jñāna kāṇḍa). Śaṅkarācārya came to do this. Hethought.

 

“This is the order of my master. I am the order carrier.”