Society without Envy by Tattva Vicara Publications

Society without Envy Śrīla Prabhupāda's

Śrī Śrīmad Gour Govinda Swami Mahārāja • TATTVA VICARA PUBLICATIONS •

Society without Envy

Śrīla Prabhupāda's

ŚrĪla prabhupĀda's society without envy The information in this booklet is a lecture on Çrémad-Bhägavatam 4.8.34, delivered by Çré Çrémad Gour Govinda Swami Mahäräja on 21 February 1995, Çrédhäma Mäyäpur, West Bengal, India. This lecture is from the book Trinad Api Sunicena – Lower than the Straw in the Street. Quotes from the books of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International. Every effort has been made to trace or contact all copyright holders. The publishers will be pleased to correct, at the earliest opportunity, any omissions or rectify any mistakes brought to their attention. First Edition 2000 copies. Printed in Delhi, India 2016. Second Edition 1000 copies. Printed in Murwillumbah, Australia 2016. ISBN: 978-0-9943759-4-0 © 2015 Tattva Vicara Publications

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Society without Envy

Śrīla Prabhupāda's

Śrī Śrīmad Gour Govinda Swami Mahāraja

TAT T VA V I C A R A P U B L I C AT I O N S

www.tvpbooks.com

www.gourgovindaswami.com

Śrī Śrīmad Gour Govinda Swami Mahārāja

Śrīla A.C. Bhaktivedanta Swami Prabhupāda

Table of Contents Maṅgalācaraṇa Auspicious Invocation

Śrīla Prabhupāda's Society Without Envy 1 Follow the Path of the Mahājanas Who Is a Madhyama-Adhikārī? Kaniṣṭha-Adhikārī Uttama-Adhikārī Bhagavata-Uttama Develop Śāstriya Śraddhā Six Types of Offenders A Premī-Bhakta Has Bound Kṛṣṇa Up An Exemplary Society Only a Vaiṣṇava Is Compassionate A Premī-Bhakta Sees Kṛṣṇa Everywhere A Pure Vaiṣṇava Is Nirmatsara A Wicked Person Questions & Answers One who has Compassion can Never Stop Preaching

References Kṛṣṇa Crushes Arjuna’s Pride

2 3 4 5 6 7 9 10 11 12 13 13 14 17 17 22 23

Maṅgalācaraṇa Auspicious Invocation Chanted before Śrīmad-Bhāgavatam Class by Śrī Śrīmad Gour Govinda Swami

näräyaëaà namaskåtya naraà caiva narottamam devéà sarasvatéà vyäsaà tato jayam udérayet “Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto Çréla Vyäsadeva, the author.”1 vede rämäyaëe caiva puräëe bhärate tathä ädäv ante ca madhye ca hariù sarvatra géyate “In the Vedic literature, including the Rämäyaëa, Puräëas and Mahäbhärata, from the very beginning (ädau) to the end (ante ca), as well as within the middle (madhye ca), only Hari, the Supreme Personality of Godhead, is explained.”2 mükaà karoti väcälaà paìguà laìghayate girim yat-kåpä tam ahaà vande paramänanda-mädhavam “The Supreme Personality of Godhead has the form of saccid-änanda-vigraha [Bs. 5.1]—transcendental bliss, knowledge and

Maṅgalācaraṇa eternity. I offer my respectful obeisances unto Him, who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.”3 paramänanda he mädhava paduìgäluci makaranda se-makaranda päna-kari änande bolo ‘hari hari’ hariìka näme vända velä päri karive cakä-dolä se cakä-doläìka-päyäre mano-mo rahu nirantare mano mo nirantare rahu ‘hä-kåñëa’ boli jéva jäu hä-kåñëa boli jäu jéva mote uddhära rädhä-dhava mote uddhära rädhä-dhava mote uddhära rädhä-dhava “O supremely blissful Mädhava! The nectar is coming from Your lotus feet. Drinking that nectar, I blissfully sing ‘Hari! Hari!’ Taking the name of Hari, I am binding a raft on which Lord Jagannätha will ferry me across this ocean of material existence. May my mind always remain at the lotus feet of that Lord Jagannätha who has very large round eyes. In this way, I call out, ‘Alas! Kåñëa!’ and give up my life. O husband of Rädhäräëé, please deliver me.”4 dharmaù projjhita-kaitavo’ tra paramo nirmatsaräëäà satäà vedyaà västavam atra vastu çivadaà täpa-trayonmülanam çrémad-bhägavate mahä-muni-kåte kim vä parair éçvaraù sadyo hådy avarudhyate’ tra kåtibhiù çuçrüñubhis tat-ksaëät

Auspicious Invocation “Completely rejecting all religious activities which are materially motivated, this Bhägavata Puräëa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhägavatam, by this culture of knowledge the Supreme Lord is established within his heart.”5 nigama-kalpa-taror galitaà phalaà çuka-mukhä amåta-drava-saàyutam pibata bhägavataà rasam älayam muhur aho rasikä bhuvi bhävukäù “The Çrémad-Bhägavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Çukadeva Gosvämé. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Çrémad-Bhägavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.”6 anarthopaçamaà säkñäd bhakti-yogam adhokñaje lokasyäjänato vidväàç cakre sätvata-saàhitäm “The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.”7 yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe

iii

Maṅgalācaraṇa bhaktir utpadyate puàsaù çoka-moha-bhayäpahä “Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.”8 çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù “Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated.”9 artho ‘yam brahma-süträëäm bhäratärtha-vinirëayaù gäyatré-bhäñya-rüpo ‘sau vedärtha-paribåàhitaù “The meaning of the Vedänta-sütras, the full purport of the Mahäbhärata, the commentary on Brahma-gäyatré, and the fully expanded knowledge of the Vedas are all present in the ÇrémadBhägavatam.”10 sarva-vedetihäsänäà säraà säraà samuddhåtam “The essence of all Vedic literature and all histories has been collected in Çrémad-Bhägavatam.”11 sarva-vedänta-säraà hi çré-bhägavatam iñyate

Auspicious Invocation tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit “Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature.”12 ’kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata täte veda-çästra haite parama mahattva “Çrémad-Bhägavatam gives direct information of the mellow derived from service to Kåñëa. Therefore Çrémad-Bhägavatam is above all other Vedic literatures.”13 cäri-veda-upaniñade yata kichu haya tära artha laïä vyäsa karilä saïcaya “Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniñads and placed them in the aphorisms of the Vedänta-sütra.”14 yei sütre yei åk-viñaya-vacana bhägavate sei åk çloke nibandhana “In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in the Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.”15 jévera nistära lägi’ sütra kaila vyäsa mäyävädi-bhäñya çunile haya sarva-näça “Çréla Vyäsadeva presented the Vedänta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Çaìkaräcärya, everything is spoiled.”16 yäha, bhägavata paòa vaiñëavera sthäne ekänta äçraya kara caitanya-caraëe

Maṅgalācaraṇa “If you want to understand Çrémad-Bhägavatam,” he said, “you must approach a self-realised Vaiñëava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Çré Caitanya Mahäprabhu.”17 bhägavata ye nä mäne, se—yavana-sama tära çästä äche janme-janme prabhu yama “One who does not accept Çrémad-Bhägavatam is no better than a Yavana, and Lord Yamaräja punishes him birth after birth.”18 hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

Society without Envy Śrīla Prabhupāda's

guëädhikän mudaà lipsed anukroçaà guëädhamät maitréà samänäd anvicchen na täpair abhibhüyate 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 compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.1 Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations. The great sage Närada therefore advised that a devotee should act perfectly. Instead of being envious of a more qualified man, one should be jolly to receive him. Instead of being oppressive to a less qualified man,

Çréla Prabhupäda's Society Without Envy one should be compassionate toward him just to raise him to the proper standard. When one meets an equal, instead of being proud of one’s own activities before him, one should treat him as a friend. One should also have compassion for the people in general, who are suffering due to forgetfulness of Kåñëa. These important functions will make one happy within this material world.2

Follow the Path of the Mahäjanas These are the instructions of Närada Muni who is a mahäjana. ‘Mahäjana’ yei kahe, sei ‘satya’ mäni3, what a sädhu-mahäjana speaks is the truth, satya. Mahäjano yena gataù sa panthäù4, the mahäjanas have shown us the path and we have to tread that same path. We have to follow the footprints of the mahäjanas. There is no need of making a new path. These words of Närada Muni are mahäjana-väkya. In this verse Närada Muni instructs Dhruva Mahäräja how a person can be happy, how one can remain unaffected by the miseries of the material world, how he should behave and how we should deal with each other. This is the teaching here. “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 compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.” These are the dealings of a devotee. If he is not a Vaiñëava, he behaves in the opposite way. Çréla Prabhupäda has said in his purport: “Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations.” Närada Muni describes here the behaviour of a Vaiñëava, especially of a madhyama-adhikäré Vaiñëava.

Çréla Prabhupäda's Society Without Envy çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù5 Çrémad-Bhägavatam is amala-pramäëa, the spotless proof, and premä-pum-artho mahän, prema-bhakti-tattva has been spoken about here. These are the opinions of Çré Caitanya Mahäprabhu. bhägavata ye nä mäne, se—yavana-sama tära çästä äche janme-janme prabhu yama6 “One who does not accept Çrémad-Bhägavatam is a mleccha and a yavana. He is to be punished by Yamaräja, not for one life, but janme janme—life after life.” Therefore we should accept this. These are all mahäjana-väkyas, words of the mahäjanas. The Çrémad-Bhägavatam explains the dealings of a madhyama-adhikäré.

Who Is a Madhyama-Adhikäré? éçvare tad-adhéneñu bäliçeñu dviñatsu ca prema-maitré-kåpopekñä yaù karoti sa madhyamaù7 One who has developed love for éçvara, love for the Supreme Lord Kåñëa; tad-adhéneñu, one who develops friendship with equals and with Vaiñëavas; bäliçeñu one who is compassionate or merciful towards bäliça, ignorant fools, mürkha; and, dviñatsu ca, one who ignores an offender is madhyama-adhikäré. In his Hari-näma Cintämaëi Bhaktivinode Öhäkura, who is a mahäjana and a great äcärya in our Gauòéya Vaiñëava paramparä, also states:

Çréla Prabhupäda's Society Without Envy

kåñëa prema, kåñëa bhakte maitré-ärcaraëa bäliçete kåpä, ära dveñé-upekñaëa karilena madhyama-bhakta çuddha-bhakta hana kåñëa-näme adhikära karena arjana8 One who develops love for Kåñëa and makes friendship with kåñëa-bhaktas; bäliçete kappa, who becomes compassionate or merciful towards a bäliça, an ignorant fool; ära dveñé-upekñaëa, and who ignores an offender, is a madhyama-bhakta. If he behaves and deals like that then madhyama-bhakta çuddha-bhakta hana—that madhyama-bhakta becomes a çuddha-bhakta, a pure devotee. What happens then? Kåñëa-näme adhikära karena arjana, then he achieves the qualification, adhikära, to chant kåñëa-näma.

Kaniñöha-Adhikäré This section of the Bhägavatam also mentions the qualities of a kaniñöha-adhikäré: arcäyäm eva haraye püjäà yaù çraddhayehate na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù9 A kaniñöha-adhikäré is one who offers worship to Lord Hari in His arcä-vigraha, deity form, according to laukika-çraddhä, not çästriyaçraddhä. It is a question of faith, çraddhä. There are two types of çraddhä: çästriya-çraddhä (faith in sädhu-guru-çästra) and laukikaçraddhä (faith in the opinions of common people). When we speak about çraddhä we mean çästriya-çraddhä. One should develop çästriyaçraddhä, not laukika-çraddhä. The kaniñöha-adhikäré, the neophyte, has not developed çästriya-çraddhä, but he has laukika-çraddhä. One who

Çréla Prabhupäda's Society Without Envy offers worship to Lord Hari in His arcä-vigraha but na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù, does not pay respect to other devotees, hari-bhaktas, and does not become compassionate towards other living entities in whom Lord Hari resides, is a kaniñöha-bhakta.

Uttama-Adhikäré Then, who is an uttama-bhakta, uttama-adhikäré? sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù bhütäni bhagavaty ätmany eña bhägavatottamaù The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Çré Kåñëa. Consequently he sees systematically everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord.10 sthävara-jaìgama dekhe, nä dekhe tära mürti sarvatra haya nija iñöa-deva-sphürti The mahä-bhägavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, he immediately sees the form of the Supreme Lord manifest everywhere.11 These are the qualities of an uttama-adhikäré. He sees moving and nonmoving, sthävara-jaìgama, but he never sees their outward form. What does he see? He sees his iñöa, his most beloved deity, Kåñëa, everywhere, sarvatra haya nija iñöa-deva-sphürti. This is the vision of a completely Kåñëa conscious person. Who is completely Kåñëa

Çréla Prabhupäda's Society Without Envy conscious? What is complete Kåñëa consciousness? Kåñëa has said in Bhagavad-gétä, yo mäà paçyati sarvatra sarvaà ca mayi paçyati tasyähaà na praëaçyämi sa ca me na praëaçyati12 “One who sees Me everywhere and sees everything in Me, he is completely Kåñëa conscious. Tasyähaà na praëçyämi sa ca me na praëaçyati, I am never out of his sight, he is never out of My sight. He sees Me, I see him”. This is complete Kåñëa consciousness, this is an uttama-adhikäré. Sthävara-jaìgama dekhe, nä dekhe tära mürti, sarvatra haya nija iñöa-deva-sphürti, He sees moving and nonmoving entities but never sees their external form. He sees his iñöa, his most beloved deity Lord Kåñëa, who is there in the heart, everywhere. That is an uttama-adhikäré, and then there is bhägavata-uttama. Who is a bhägavata-uttama?

Bhagavata-Uttama visåjati hådayaà na yasya säkñäd dharir avaçäbhihito ‘py aghaugha-näçaù praëaya-rasanayä dhåtäìghri-padmaù sa bhavati bhägavata-pradhäna uktaù13 By uttering the name of Hari all the sinful reactions are destroyed. When that Hari is bound up in the heart of a Vaiñëava, praëayarasanayä, by the rope of love, He never leaves the heart of such a Vaiñëava. That Vaiñëava is a bhägavata-uttama. In Caitanya-caritämåta Kaviräja Gosvämé has also explained these three types of Vaiñëavas: çraddhävän jana haya bhakti-adhikäré ‘uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-anusäré14

Çréla Prabhupäda's Society Without Envy “According to one’s çraddhä, faith, one’s eligibility for bhakti is classified as uttama, madhyama or kaniñöha.” çastra-yukti nähi jäne dåòha, çraddhävän ‘madhyama-adhikäré, sei mahä-bhägyavän15 “The madhyama-adhikäré does not know so much çästra-yukti, logical arguments based on the revealed scriptures, but he is dådha and çraddhävän, he possesses strong faith in sädhu-çästra-guru. He has strong faith in Kåñëa, sadgati-paòatä kåñëe karaha viçväsa, he puts complete unflinching faith in Kåñëa, who is sadgati-padatä‚ the final, most auspicious goal. Madhyama-adhikäré sei mahä-bhägyavän, such a person is very fortunate. He is a madhyama-adhikäré”. çästra-yuktye sunipuëa, dåòha-çraddhä yäìra ‘uttama-adhikäré’ sei täraye saàsära16 “One who is expert in presenting çästric evidences and who has unflinching faith, dåòha-çraddhä, in sädhu-çästra-guru and Kåñëa, is an uttama-adhikäré. Täraye saàsära, he can deliver the whole world.

Develop Çästriya Çraddhä yähara komala çraddhä, se ‘kaniñöha’ jana krame krame teìho bhakta ha-ibe ‘uttama’ 17 “One whose faith, çraddhä, is soft, who has not developed çästriyaçraddhä, who only has laukika-çraddhä, faith in what common people say, is a kaniñöha-jana, a neophyte. Çästriya-çraddhä is described in Caitanya-caritämåta: ‘çraddhä’-sabde — viçväsa kahe sudåòha niçcaya kåñëe bhakti kaile sarva-karma kåta haya

Çréla Prabhupäda's Society Without Envy Çraddhä is confident, firm faith that by rendering transcendental loving service to Kåñëa one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service.18 Çraddhä means viçväsa, faith, sudåòha, very strong, unflinching faith in sädhu-çästra-guru, in Kåñëa. This is faith. If someone develops kåñëa-bhakti all his material activities are finished. That is kåñëe bhakti kaile sarva karma kåta haya. This is çraddhä, ‘çraddhä’-çabde—viçväsa kahe sudåòha niçcaya, kåñëe bhakti kaile sarva-karma kåta haya. Simply having faith in this statement is çraddhä. So, yähära komala çraddhä, se’ kaniñöha’ jana krame krame teìho bhakta ha-ibe ‘uttama’, that person whose çraddhä is soft, who has not developed çästriya-çraddhä, only laukika-çraddhä, he is ‘kaniñöha’ jana, he is a neophyte. If he associates with more elevated Vaiñëavas, hears from them and places firm faith in their words, then gradually he will make advancement and ultimately he also will become an uttamaadhikäré. That is what is said here. What is çästriya-çraddhä and what is laukika-çraddhä? Çästriyaçraddhä means to have unflinching faith in the çästriya-siddhäntas, the teachings which are given, especially as found in the ÇrémadBhägavatam, the essence of all Vedas, Vedänta, and Upaniñads. sarva-vedänta-säraà hi çré-bhägavatam iñyate tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit19 The Çrémad-Bhägavatam is the essence of all the Vedas, Vedäntas and Upaniñads. Therefore, one who has unflinching faith in the teachings given in Çrémad-Bhägavatam, has çästriya-çraddhä. Çréla Jéva Gosvämé has put emphasis on çästriya-çraddhä. One who is a neophyte devotee, a kaniñöha-adhikäré, has only laukika-çraddhä, not çastriya-çraddhä. Laukika-çraddhä means that he believes or puts faith in the words of materialistic persons, materialistic scientists and

Çréla Prabhupäda's Society Without Envy philosophers. He has not developed faith in the words of the sädhus, Vaiñëavas and mahäjanas, those who are the äcäryas. For example, people here may say, “There is a ghost in that tree”. When someone comes and hears from them, he will say, “The people say there is a ghost in that tree”. Because he has heard it from the local people, if he comes here when the electricity is out and there is dense darkness, he may see something there. “O, yes! It is a ghost!” When the electricity comes back on, he realises it was only a dead tree. He thought it was a ghost because it looked white. This is laukikaçraddhä. Our faith should not be based on laukika-çraddhä, but we have to develop çästriya-çraddhä. Unless one develops çästriyaçraddhä and deals with others as Narada Muni has instructed, one will be affected by the threefold miseries of this material world and will never be happy.

Six Types of Offenders The Skanda Puräëa states that there are six types of offenders who will fall down and go to the hellish planet raurava-naraka, nindäà kurvanti ye müòhä vaiñëavänäà mahätmanäm patanti pitåbhiù särdhaà mahä-raurava-saàjïite hanti nindati vai dveñöi vaiñëavän näbhinandati krudhyate yäti no harñaà darçane patanäni ñaö20 Nindäà kurvanti ye müdhä vaiñëavänäà mahätmanäm, those who blaspheme a mahätmä-vaiñëava are great offenders. Patanti pitåbhiù särddhaà mahäraurava-saàjïite, they will definitely go to hell, Mahäraurava. Not only they will go to hell, but so will all of their ancestors, pitåbhiù. The six types of offenders mentioned in this verse are those who try to kill a Vaiñëava; those who blaspheme a Vaiñëava; those who do not offer praëäma, obeisances upon seeing a Vaiñëava; those who

Çréla Prabhupäda's Society Without Envy become angry with a Vaiñëava; those who develop enmity towards a Vaiñëava; and those who upon seeing a Vaiñëava do not become jolly, but instead turn their faces. In this regard, Çréla Prabhupäda has said, “Instead of being envious of a more qualified man, one should be jolly to receive him”. However, instead of becoming jolly, such an offender becomes envious. These are the six types of offenders who fall down to mahä-raurava, naraka.

A Premé-Bhakta Has Bound Kåñëa Up Çré1a Prabhupäda formed this Society of Krishna Consciousness. This is a society of Vaiñëavas. Why did he form this Society of Krishna Consciousness? He formed it because those who join this society, the members of this society should develop complete Kåñëa consciousness. The opportunity is given here for one to develop complete Kåñëa consciousness. yo mäà paçyati sarvatra sarvaà ca mayi paçyati tasyähaà na praëäçyämi sa ca me na praëaçyati For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.21 This is complete Kåñëa consciousness. Kåñëa states that one who sees Me everywhere, sthävara-jaìgama dekhe, nä dekhe tära mürti, sarvatra haya nija iñöa-deva-sphürti22, he sees all moving and nonmoving entities, but he never sees their outward form. He sees only his iñöa, his most beloved deity, Kåñëa, everywhere. Who is such a person? bhakta ämä preme bandhiyäche hådaya-bhitare yähän netra paòe tähäì dekhaye ämäre23

Çréla Prabhupäda's Society Without Envy “That premé-bhakta, pure devotee, who has bound Me up in his heart with the rope of love, yähän netra paòe tähäì dekhaye ämäre, wherever he looks, he sees Me.” No one else can see Kåñëa everywhere. In the Bhagavad-gétä Kåñëa states, nähaà prakäçaù sarvasya yoga-mäyä-samävåtaù müòho ‘yaà näbhijänäti loko mäm ajam avyayam24 “I am never manifest before everyone, and I never manifest everywhere. I am covered by My yoga-mäyä potency. Müòho ‘yaà näbhijänäti, those who cannot see Me are muòhas, rascals. They cannot understand Me”. In other words, Kåñëa keeps Himself hidden. If Kåñëa keeps Himself hidden, how can you see Him? Plus who can see Him? Kåñëa explains that, bhakta ämä preme bändhiyäche hådayabhitare, yähäì netra paòe tähäì dekhaye ämäre25, only a premé-bhakta, who has developed kåñëa-prema and has bound up Kåñëa in his heart with the rope of love, can see Him. This bondage is very strong. Even Kåñëa, who is almighty, cannot break it. He says, na päraye, na päraye, na päraye, “I cannot, I cannot break such bondage”. Kåñëa cannot keep Himself hidden before the eyes of a premé-bhakta. His dear devotee sees Him everywhere.

An Exemplary Society Çréla Prabhupäda has written in his purport, “The Kåñëa consciousness movement aims at creating an atmosphere of non-envy. Of course it is not possible for everyone to become Kåñëa conscious, but the Kåñëa consciousness movement can create an exemplary society wherein there is no envy”.26 Where is the question of enviousness? One who is envious is not a Kåñëa conscious person. If this purpose fails then how will Çréla Prabhupäda be happy? This is the most important factor. Therefore here it is said, “Generally when we find

Çréla Prabhupäda's Society Without Envy someone more qualified than ourselves, we become envious of him”. This is the nature of people in general. Those who are avaiñëavas, not Vaiñëavas, become envious when they see a person more qualified than themselves. Whereas a Vaiñëava, one who is completely Kåñëa conscious, he is never envious. Instead of being envious of a person more qualified than himself he should be jolly to receive him. Kåñëaprema kåñëa bhakte maitré-äcaraëa—one who develops kåñëa-prema, develops friendship with Vaiñëavas, kåñëa-bhaktas, and one who sees a more qualified person, a more qualified Vaiñëava than himself, he becomes jolly. He is not envious at all. That is a pure Vaiñëava. This is Çréla Prabhupäda’s purpose in forming the International Society for Krishna Consciousness. Therefore Prabhupäda states, “The Kåñëa consciousness movement can create an exemplary society wherein there is no envy at all”. Where is the question of enviousness? See Kåñëa!

Only a Vaiñëava Is Compassionate Here, in the concluding lines of his purport, Prabhupäda has said, “One should also have compassion for the people in general who are suffering due to forgetfulness of Kåñëa”. Who becomes compassionate towards the people in general? Only one who is completely Kåñëa conscious and who sees Kåñëa everywhere, is compassionate. Otherwise how can one be truly compassionate? Due to forgetfulness of Kåñëa, “O, this person is suffering”. The jéva belongs to Kåñëa, why is he suffering? The jéva is suffering because he has forgotten Kåñëa. Only a person who can see Kåñëa, and Kåñëa’s relationship with everything can be compassionate. How can he be compassionate if he cannot see that? There is no question of compassion otherwise. This is most important; only such a Vaiñëava, who sees Kåñëa everywhere, who is a completely Kåñëa conscious person, becomes compassionate.

Çréla Prabhupäda's Society Without Envy

A Premé-Bhakta Sees Kåñëa Everywhere Prahläda Mahäräja, a pure devotee, saw his most beloved Lord everywhere, even in a stone pillar. Prahläda’s demoniac father Hiraëyakaçipu, who was very powerful and had conquered the three worlds, became angry when his son revealed this. “Why do you say that He is everywhere? Is He there in this stone pillar?” A Kåñëa conscious person, a premé-bhakta, always sees Kåñëa. Bhakta ämä preme bändhiyäche hådaya-bhitare, wherever he looks he sees Kåñëa. Kåñëa gives him darçana. Kåñëa cannot keep Himself hidden from the vision of a completely Kåñëa conscious person, a premé-bhakta. Prahläda Mahäräja said, “Yes, He is there in that stone pillar,” whereas his demoniac father, conqueror of the three worlds, could not see. This is a question of vision. One who has true compassion for others, who sees Kåñëa everywhere and who sees kåñëa-sambandha, everything in relation to Kåñëa, can see that the jévas are suffering due to a lack of Kåñëa consciousness and thinks, “Let me go and instill Kåñëa consciousness in them”. That is real beneficial work. Consequently, when the jéva develops Kåñëa consciousness and understands his position and establishes his relationship with Kåñëa, there will be no more suffering for him. The heart of such a Vaiñëava who sees Kåñëa and kåñëa-sambandha everywhere, bleeds upon seeing the suffering of the jévas here. He cannot sit idly by; he will go out and preach the science of Kåñëa consciousness. He thinks, “Let everyone be Kåñëa conscious and let everyone be happy. Then there will be no miseries at all”. This world will be turned into vaikuëöha-jagat, the spiritual world.

A Pure Vaiñëava Is Nirmatsara In this verse Närada Muni has said, “Every man should act like this. When he meets a person more qualified than himself he should be very pleased”. In all of our relationships there should be no envy. Enviousness is one of the six enemies; käma, krodha, lobha, moha,

Çréla Prabhupäda's Society Without Envy mada, mätsarya, lust, anger, greed, illusion, pride and envy. In Sanskrit the word for enviousness is mätsarya, and it is one of your six enemies. The second verse of the Bhägavatam states, dharmaù projjhitakaitavo ‘tra paramo nirmatsaräëäà satäà vedyaà.27 Who can understand Çrémad-Bhägavatam, the bhägavata-dharma-tattva? Paramo nirmatsaräëäà satäà vedyaà, satäà means Vaiñëavas, devotees, paramo nirmatsara, those who are not envious at all. Only a non-envious person can understand Çrémad-Bhägavatam and only such a person can understand the bhägavata-dharma-tattva. Envious people cannot understand this tattva, the Bhägavata will never manifest to them. This is most important to understand, and this is the purpose for which Çréla Prabhupäda formed the International Society for Krishna Consciousness. “The Kåñëa consciousness movement aims at creating an atmosphere of non-envy. Of course it is not possible for everyone to become Kåñëa conscious, but the Kåñëa conscious movement can create an exemplary society wherein there is no envy”. This is the purpose of Çréla Prabhupäda, the Founder Äcärya of ISKCON. “This should be an exemplary society wherein there is no envy”. The society should be a society of devotees, Vaiñëavas in the true sense. A pure Vaiñëava is nirmatsara, not envious at all. However, what do we do? Here Prabhupäda explains, “Generally when we find someone more qualified than ourselves we become envious of him”. Närada Muni, who is a mahäjana, gives his advice here.

A Wicked Person Bhaktivinoda Öhäkura, who is regarded as the seventh Gosvämé, a great äcärya in our Gaudiya Vaiñëava paramparä, has written in his Çaraëägati: parere udvega, diyächi je koto, diyächi jévere kleça

Çréla Prabhupäda's Society Without Envy “I am such a rascal, such an envious person. I always give pain to others and put them in anxiety”. nija sukha lägi’, päpe nähi òori, dayä-héna svärtha-paro “I am very selfish and my only concern is for my own, name, fame, adoration and prestige for my own happiness. I am not afraid of committing any sinful activity. I am dayä-héna, a merciless person”. para-sukhe duùkhé, sadä mithya-bhäñé, para-duùkha sukha-karo “When I see someone who is more advanced, it is very painful and I become envious. Sadä-mithyä, I am a great liar, I only speak lies. Para-duùkha sukha-karo, when I see someone suffering I become jolly, ‘Ah, very good, very good!’” açeña kämanä, hådi mäjhe mora, krodhé, dambha-paräyana “There are so many material desires in my heart. I become angry at the slightest thing. Dambha-paräyaëa, I am such a proud, puffed up fellow. “I am great, ham baòä hai! Is there anyone greater than me? I am so great’.” Especially in Kali-yuga, the most degraded age dambha, pride is the measuring rod. Everyone ñays, “ham baòä hai, I am great!” Then another will say, “What, you are great? No, I am great!” Then fighting and quarrelling begins. Two people quarrel and fight, two groups quarrel and fight, two neighbours quarrel and fight, two states and two nations. This is going on. This is pride, dambha. mada-matta sadä viñaye mohita, hiàsä-garva vibhüñaëa.

Çréla Prabhupäda's Society Without Envy “I am always puffed-up and proud and intoxicated with desires for material enjoyment. I am a great materialistic person. Hiàsa-garva vibhüñana, envy and pride are my ornaments”. nidrälasya hata, sukärye virata, akärye udyogé ämi pratiñöha lägiyä, çäöhya-äcaraëa, lobha-hata sadä kämé “I am a lazy fellow who sleeps too much and never does any good work. I am always very enthusiastic to do all evil, nasty, abominable activities for my own prestige, name, fame and adoration. Çäöhyaäcaraëa, I act in a very duplicitous and crooked way. Lobha-hata sadä kämé, I am a kämé, a lusty person who has so much lust in his heart”. e heno durjana, saj-jana-varjita, aparädhi nirantara This is durjana, not sajjana. Such a person is rejected by sajjanas. He is always an aparädhé, a great offender, thus his dealings are very crooked, duplicitous dealings. As it is said in the verse, “When one finds someone more qualified than himself he becomes envious of him. When one finds someone less qualified, he derides him. When one finds someone equal with him he becomes proud of his activities. These are the causes of all material tribulations”. He is durjana, a most wicked person. He is not a sajjana. He is an aparädhé, a great offender. çubha-kärya-çünya sadä-anartha-manä nänä duhkhe jara-jara28 He never does anything auspicious. He is covered over, surrounded with so many anarthas. He is nänä duhkhe jara-jara, always afflicted by the threefold miseries of this material world. He will never be happy at all.

Çréla Prabhupäda's Society Without Envy Thus Närada Muni’s advice here is, “When one meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him”. Otherwise, he will suffer. “If one behaves in this way he will never be affected by the threefold miseries of this material world”. This is the statement of sädhu-çästra-mahäjanas.

Questions & Answers One who has Compassion can Never Stop Preaching Devotee 1: I appreciate very much that you explained to us how Çréla Prabhupäda’s purpose is to create a society without envy. Çré Çrémad Gour Govinda Swami: That I quoted from Prabhupäda’s purport from Çrémad-Bhägavatam. Devotee 1: We see that amongst devotees that are most advanced, the principle is tåëäd api sunécena taror iva sahiñëunä. It’s not an artificial thing to actually believe... Çré Çrémad Gour Govinda Swami: That is not artificial, bäbä! How many days can you act like that before your real svarüpa is revealed? How many days can it go on artificially? However for a Vaiñëava this type of humility is quite natural. Devotee 1: My question is, Çréla Prabhupäda has said that even if one does not have the practical vision that Kåñëa is behind, in and connected to everything, but understands this theoretically, then he is a devotee who is rightly situated. Çré Çrémad Gour Govinda Swami: Rightly situated? One who sees theoretically is rightly situated?

Çréla Prabhupäda's Society Without Envy Devotee 1: But if one has theoretical understanding that he has gotten from the words of the spiritual master, then one is rightly situated. So in your class, though, you said that only the topmost devotee can be compassionate. Çré Çrémad Gour Govinda Swami: Yes, only one who sees Kåñëa. Devotee 1: Does that mean no one else can be compassionate? Çré Çrémad Gour Govinda Swami: One may be compassionate to fulfill his own selfish desires. He may be compassionate to some and not compassionate to others. He has räga and dveña, liking and disliking. He is not equal to one and all. He cannot be. Unless one sees Kåñëa, how can he be compassionate? When he sees so many jévas suffering his heart bleeds. He cannot sit tight. He will go out and preach Kåñëa consciousness. And who preaches? Präëa äche yänra, se hetu pracära, one who has life preaches! What is life? Jévanaà sarva-bhüteñu, Kåñëa says, “I am the life in all living entities”.29 One who sees Kåñëa everywhere, who sees Kåñëa’s jéva suffering because of forgetfulness of Kåñëa, because of a lack of Kåñëa consciousness, he has präëa, life. That person goes out and preaches. He is completely surrendered to Kåñëa. For this reason Kåñëa came as Mahäprabhu, as a bhakta, a devotee: to teach devotion and how to surrender to Kåñëa. çikhäya çaraëägati bhakatera präna30, çaraëägati is the life of the devotee who is completely surrendered. By such surrender, Kåñëa accepts him, kåñëa täre kore ätmasära. Präëa äche yära sei hetu pracära, he has life, therefore he goes out and preaches. Otherwise, who can preach if he has no life? How can one preach unless one sees Kåñëa, and sees Kåñëa’s jéva suffering? He does not want anyone to suffer. Everyone should be Kåñëa conscious. Devotee 2: Mahäräja, a madhyama-adhikäré has strong faith in the process of Kåñëa consciousness but he does not have very extensive knowledge of the scriptures. How can he preach without that? Çré Çrémad Gour Govinda Swami: He should get such knowledge by associating with an uttama-adhikäré. The madhyama-adhikäré is very fortunate, mahä-bhägyavän, because he has strong faith in the words

Çréla Prabhupäda's Society Without Envy of sädhu-çästra-guru and in Kåñëa. He puts faith in the words of Kåñëa and sädhus, those who are mahäjanas, and speak what Kåñëa has said. Ädau çraddhä, the first thing is one’s faith. That is most important. Devotee 3: If an uttama-adhikäré wants to preach, generally he comes down to the level of madhyama and acts like a madhyama. Çré Çrémad Gour Govinda Swami: Yes. Otherwise he cannot preach, because an uttama-adhikäré sees moving and non-moving living entities, but he never sees the outward forms, he always sees Kåñëa. sthävara-jaìgama dekhe, nä dekhe tära mürti sarvatra haya nija iñöa-deva-sphürti31 He sees only Kåñëa. He says, “O, this living entity is Kåñëa’s devotee, he is engaged in Kåñëa’s service”. He never sees the outward form. His vision is completely different. He steps down to the madhyama platform, in order to speak. Otherwise how can he see that the jéva is suffering from a lack of Kåñëa consciousness, from forgetfulness of Kåñëa? Therefore, one who preaches steps down to madhyamaadhikäré, although he is uttama-adhikäré, otherwise he cannot preach. Those who are uttama-bhägavatas, cannot preach. He sees only Kåñëa. Therefore, one who preaches steps down to the madhyama platform, but he is not a madhyama as described here, çästra-yukti nähi jäne, who does not know çästra. The uttama-adhikäré knows çästra. An uttamaadhikäré who acts as a madhyama-adhikäré is not like the general type of madhyama-adhikäré, madhyama-bhakta. This madhyama-adhikäré is actually an uttama-adhikäré, but he has stepped down. He knows çästra and he is very expert in presenting and quoting çästric evidences, because, tasmäc chästraà pramäëaà te käryäkärya-vyavasthitau32. This is çästra-pramäëa. What is to be done, kärya, and what is not to be done, akärya, how can we decide? Unless he presents çästrapramäëa, how can he know what is to be done and what is not to be done? He is not a general, ordinary madhyama-adhikäré. He is uttama in madhyama.

Çréla Prabhupäda's Society Without Envy Devotee 3: One who has laukika-çraddhä should act under the guidance of one who has çästréya-çraddhä? Çré Çrémad Gour Govinda Swami: Yes. You should have a bona fide Vaiñëava guru. You should do bhajana under his expert guidance. You should not act whimsically. Unless one has guru, how can he preach? çravaëa kértana. Preaching means kértana. Unless one has heard from a bona fide guru, what will he preach? He will only speak what he has heard, “I have heard this from authorities, from my guru”. Preaching is another name for çravaëa, another name for hearing. “What I have heard I am repeating”. Therefore, only one who has heard can preach and do kértana. Otherwise, who can do kértana? One who has not heard, what will he say? Who will care to hear all those nasty things such a person may say? Devotee 3: Guru Mahäräja, you explained that if you can’t see Kåñëa, you should preach under the guidance of someone who can. Çré Çrémad Gour Govinda Swami: Yes. Devotee 3: … and just simply repeat what you have heard. Çré Çrémad Gour Govinda Swami: Yes, what you have heard, in that way your understanding will develop. Devotee 3: because that is a form of çravaëam? Çré Çrémad Gour Govinda Swami: Yes, one should hear, çravaëa. If you hear, premäïjana will be smeared on your eyes, and then you can see. çrutekñita-pathaù, çruta, hear and then see. Devotee 4: So much preaching is going on and Prabhupäda’s books are there so I am hearing that and I am repeating. Çré Çrémad Gour Govinda Swami: Yes, repeat but don’t repeat like a parrot. A parrot is also repeating, but its words have no effect. You should get life first, and then preach. Then it will become effective. Devotee 4: So Prabhupäda would say, “you judge a thing by its result”. Çré Çrémad Gour Govinda Swami: Yes, by the result.

Çréla Prabhupäda's Society Without Envy Devotee 4: So if we’re repeating what we have heard that means that if somebody asks us a question while we are preaching and we can’t answer it … Çré Çrémad Gour Govinda Swami: When you can’t answer their question then they will never hear again from you, “He cannot answer my question”. Devotee 3: A day when we have no bhägavata-kathä we are starving. Çré Çrémad Gour Govinda Swami: Bhägavata-kathä is food for the hungry soul. If you do not take food, then how will you get life? Präëa äche yäìra, se hetu pracära, when one has präëa, he has life and therefore he preaches. If you cannot get food, how can you live? You will become skinny, weak, and have no life. Devotee 5: Many disciples of Çréla Prabhupäda were preaching under the orders of Çréla Prabhupäda and, seeing the miseries of the people, were spreading Çréla Prabhupäda’s teachings. Now many of them have stopped preaching. Çré Çrémad Gour Govinda Swami: One who has life and sees Kåñëa can never stop preaching. He sees “Kåñëa’s jéva is suffering”. He will preach in spite of all obstacles. When Bhaktivinoda Öhäkura became very old, he had to lift up his eyelids to see, but even at that age he would say, “I want to ride on a horse and go out and preach!” One whose heart bleeds, who has compassion, he will say such a thing. It is a question of compassion. Are you preaching out of compassion? If one is not preaching out of compassion, he may preach for some days, but then he stops. “I lost all my enthusiasm”. “O, why did you lose it? You lost Kåñëa?”

References Maìgaläcaraëa 1. Çrémad-Bhägavatam 1.2.4 2. Hari-vaàça, cited in Caitanya-caritämåta, ädi-lélä 7.131 3. Caitanya-caritämåta, Madhya-lélä 17.80 4. Oriya poem by Jagannatha Däsa 5. Çrémad-Bhägavatam 1.1.2 6. Çrémad-Bhägavatam 1.1.3 7. Çrémad-Bhägavatam 1.7.6 8. Çrémad-Bhägavatam 1.7.7 9. Çrémad-Bhägavatam 12.13.18 10. Garuòa Puräëa, cited in Caitanya-caritämåta, Madhya-lélä 25.143 11. Çrémad-Bhägavatam 1.3.41 12. Çrémad-Bhägavatam 12.13.15 13. Caitanya-caritämåta, Madhya-lélä 25.150 14. Caitanya-caritämåta, Madhya-lélä 25.98 15. Caitanya-caritämåta, Madhya-lélä 25.99 16. Caitanya-caritämåta, Madhya-lélä 6.169 17. Caitanya-caritämåta, Antya-lélä 5.131 18. Caitanya-bhägavata, Ädi-khaëòa 1.39

16. Caitanya-caritämåta, Madhya-lélä 22.65 17. Caitanya-caritämåta, Madhya-lélä 22.69 18. Caitanya-caritämåta, Madhya-lélä 22.62 19. Çrémad-Bhägavatam 12.13.15 20. Skanda Puräëa Quoted Çré Caitanyacaritämåta, Madhya-lélä 15.261 21. Bhagavad-gétä 6.30 22. Caitanya-caritämåta, Madhya-lélä 8.274 23. Caitanya-caritämåta, Madhya-lélä 25.127 24. Bhagavad-gétä 7.25 25. Caitanya-caritämåta, Madhya-lélä 25.127 26. Çrémad-Bhägavatam 5.13.11 purport 27. Çrémad-Bhägavatam 1.1.2 28. Amar Jivan from Saranagati, Dainya Song 4 29. Bhagavad-gétä 7.9 30. çaraëägati introductory song verse 2 31. Caitanya-caritämåta, Madhya-lélä 8.274 32. Bhagavad-gétä 16.24

Çréla Prabhupäda's Society Without Envy 1. Çrémad-Bhägavatam 4.8.34 2. Çrémad-Bhägavatam 4.8.34 purport. 3. Caitanya-caritämåta, Madhya-lélä 25.56 4. Caitanya-caritämåta, Madhya-lélä 17.186 5. Caitanya-matta-maïjuñä by Çrénath Cakravarté. 6. Caitanya-bhägavata, Ädi-khaëòa 2.39 7. Çrémad-Bhägavatam 11.2.46 8. Harinäma-cintämaëi 4.81-82 9. Çrémad-Bhägavatam 11.2.47 10. Çrémad-Bhägavatam 11.2.45 11. Caitanya-caritämåta, Madhya-lélä 8.274 12. Bhagavad-gétä 6.30 13. Çrémad-Bhägavatam 11.2.55 14. Caitanya-caritämåta, Madhya-lélä 22.64 15. Caitanya-caritämåta, Madhya-lélä 22.67

Kṛṣṇa Crushes Arjuna’s Pride Excerpt from an evening class given by Çré Çrémad Gour Govinda Swami Mahäräja 16 June 1994, New Talavan, Mississippi, USA

Because Arjuna received transcendental knowledge, jïäna, directly from the lips of Kåñëa, he developed some pride; “I am a great jïäné now”. The battle ended and because the Paëòavas were victorious they were all happy. Arjuna and Kåñëa were in the chariot travelling along the banks of the Yamunä. Passing through some nice gardens, upavanas, the two friends were happily talking. In his heart Arjuna had developed some pride that, “I am a great jïäné. I received transcendental knowledge from Kåñëa”. Kåñëa is the all-knowing personality; He is in the heart as the Supersoul. Kåñëa knows very well what you are whispering in your heart. Immediately Kåñëa could understand that Arjuna had developed some pride. This is Kåñëa’s lélä. At that time they saw a jambuka, a jackal. A jackal was moving around the dead human body lying on the ground, just smelling the body, not eating it. Arjuna laughed, “O, jambuka mürkha, this jackal is mürkha, so foolish. He is moving around that dead body, not eating it. He is such a ajïäné, bereft of knowledge. If two greyhounds come now he will run away in fear.” Upon hearing this Kåñëa stopped the chariot and called the jackal, “Hey jambuka, come here”. The jackal came forward, paid obeisances and sat down with folded hands. Then Kåñëa asked, “O jambuka, this dead body is your food but you are not eating it. Why are you just smelling and moving around it?” The jackal said with much humility, “O my Lord, You are the all-knowing Lord. I am bereft of knowledge, I have no jïäna, I am a mürkha. I am an animal with very, very low consciousness, covered consciousness. Though this is my food still there are some things I consider before eating”.

Kåñëa Crushes Arjuna’s Pride Kåñëa asked, “What type of consideration does a jackal have?” The jackal said, “O my Lord, You know everything, but since You are asking I must tell You. By smelling that body I can understand if this person has ever been to Puruñottama-dhäma or Våndävanadhäma or Mäyäpura, Navadvépa-dhäma and made dhäma-parikramä, circumambulated the dhäma with his legs, or not. By smelling I can understand it. By smelling his hands I can understand if this person has ever offered püjä, worship to Bhagavän or not. By smelling his eyes I can understand whether or not this person has ever seen the deity in the temple, or had darçana of sädhu Vaiñëavas with his eyes or not. By smelling his head I can understand if this person has ever bowed down before a sädhu Vaiñëava or before the deity or not. By smelling his ears I can understand whether or not he has ever heard kåñëa-kathä, bhägavata-kathä during his lifetime. By smelling I can understand all these things. If he has not done any of these things then I won’t eat such impure food. O Lord, we are paçu, beasts, animals. We have no knowledge nor do we have the right to do any dharma, çubha-karma, or anything because we are animals, our consciousness is degraded, covered and shrunken. We have no opportunity to perform any dharma. Only in our eating can some piety be there. If one or more of a dead person’s limbs, a hand, a leg, or an ear has performed some devotional act, then I will eat only that portion. Otherwise I will not eat it. It is impure food”. Kåñëa said, “O jambuka, you are My devotee. You are a great jïäné and a great bhakta”. When he heard the words of the jackal, Arjuna became amazed. “O, this jambuka has such jïäna? I was thinking myself to be a great jïäné and a great bhakta, but this jambuka is greater than I am! Such jïäna, such bhakti he has”. Arjuna had developed that abhimäna, “No one has jïäna like I do because I heard directly from the lips of Kåñëa”. Kåñëa, in a very wonderful way, crushed Arjuna’s pride because he is His dear devotee, nija-jana-smaya-dhvaàsana.

Society without Envy Śrīla Prabhupāda's

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rīla Prabhupāda has written in his purport, “The Kṛṣṇa consciousness movement aims at creating an atmosphere of non-envy. Of course it is not possible for everyone to become Kṛṣṇa conscious, but the Kṛṣṇa consciousness movement can create an exemplary society wherein there is no envy.” Where is the question of enviousness? One who is envious is not a Kṛṣṇa conscious person. If this purpose fails then how will Śrīla Prabhupāda be happy? This is the most important factor. Therefore here it is said, “Generally when we find someone more qualified than ourselves, we become envious of him”. This is the nature of people in general. Those who are avaiṣṇavas, not Vaiṣṇavas, become envious when they see a person more qualified than themselves. Whereas a Vaiṣṇava, one who is completely Kṛṣṇa conscious, he is never envious. Instead of being envious of a person more qualified than himself he should be jolly to receive him. Kṛṣṇa-prema kṛṣṇa bhakte maitrī-ācaraṇa—one who develops kṛṣṇa-prema, develops friendship with Vaiṣṇavas, kṛṣṇa-bhaktas, and one who sees a more qualified person, a more qualified Vaiṣṇava than himself, he becomes jolly. He is not envious at all. That is a pure Vaiṣṇava. This is Śrīla Prabhupāda’s purpose in forming the International Society for Krishna Consciousness. Therefore Prabhupāda states, “The Kṛṣṇa consciousness movement can create an exemplary society wherein there is no envy at all”.

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