Politics are always there, and enviousness, jealousy. This is the nature of this material world. You cannot avoid it. Spiritual world means just the opposite. There is no politics. There is no jealousy. There is no enviousness. That is spiritual world. And material world means politics, jealousy, diplomacy, enviousness, so many things. This is material world. So even in the heavenly planets, these things are there, politics. Even in animal kingdom, these politics are there. This is the nature. Matsaratā. Matsaratā means enviousness. One man is envious of another man. It doesn't matter, even they are brothers or family members. Here the family members, Dhṛtarāṣṭra and Pāṇḍu, two brothers, their sons, they were family members, but the enviousness...
Not envious (Lectures)
Expressions researched:
"never be envious"
|"never envious"
|"no envious"
|"no enviousness"
|"no envy"
|"non envious"
|"non envy"
|"non-envious"
|"nonenvious"
|"nonenviousness"
|"nonenvy"
|"not an envious"
|"not be envious"
|"not become envious"
|"not been envious"
|"not envious"
|"not envious"
|"not heinously envious"
|"not openly envious"
|"not unnecessarily envious"
Lectures
Bhagavad-gita As It Is Lectures
So the Kṛṣṇa consciousness movement is not for the persons who are envious. Envious. It is a movement to train people how to become not envious. It is very first-class scientific movement, yes. Not to become envious. Therefore Śrīmad-Bhāgavatam in the beginning introduces, dharmaḥ projjhita-kaitavo atra (SB 1.1.2). In this Śrīmad-Bhāgavatam, dharma, religious principles, cheating type of religious principle is completely eradicated, thrown away, projjhita. They are kicked out, projjhita. Just like you collect all the dirty things from the room, sweeping and then kick out, don't keep it within the room. Similarly, cheating type of religious system—kicked out. It is not such religion, "this religion," "that religion." Any religion system, if there is jealousy, that is not religion. Jealousy means... We should understand jealousy, what is jealousy. Jealousy means that you are rightful owner of something; I won't allow you to take it. This is jealousy. This is jealousy. Jealousy, try to understand. Suppose you are rightful owner of something, and I am trying that "You don't own it. I shall own it. Or somebody own it. I shall not allow it." This is jealousy.
Dhṛtarāṣṭra wanted that "Actually, this is my kingdom. Now, somehow or other, I could not get it. Now my brother is dead. So if I do not inherit, why not my sons.?" This was the politics. Politics are always there, and enviousness, jealousy. This is the nature of this material world. You cannot avoid it. Spiritual world means just the opposite. There is no politics. There is no jealousy. There is no enviousness. That is spiritual world. And material world means politics, jealousy, diplomacy, enviousness, so many things. This is material world. So even in the heavenly planets, these things are there, politics. Even in animal kingdom, these politics are there. This is the nature. Matsaratā. Matsaratā means enviousness. One man is envious of another man. It doesn't matter, even they are brothers or family members. Here the family members, Dhṛtarāṣṭra and Pāṇḍu, two brothers, their sons, they were family members, but the enviousness...
So the Kṛṣṇa consciousness movement is not for the persons who are envious. Envious. It is a movement to train people how to become not envious. It is very first-class scientific movement, yes. Not to become envious.
Kṛṣṇa consciousness movement is meant for the paramo nirmatsarāṇāṁ those who are not envious. How they can be envious? Paramahaṁsa, one who has understood what is this creation, who is the creator, what are these living entities, one who has got this knowledge, he is called paramahaṁsa. So how a paramahaṁsa can be envious of others? Therefore it is said paramo nirmatsarāṇām (SB 1.1.2). Matsaratā. Matsaratā means envious. So without becoming Vaiṣṇava, without becoming a devotee of Kṛṣṇa, you do not think that anyone is a human being. He is simply animal.
Generally, a person, if he sees somebody happy, he becomes happy. Mātsaratā. That is the world situation. If I see my brother is very happy, he has improved in his material condition, then I become unhappy: "He has advanced so much, and I could not do so." This is material civilization. Envious, gṛhamedhī. Everyone is envious. Either you take person to person or neighbor to neighbor, their sympathy is lip sympathy. Actually, everyone is envious. Businessman to businessman, nation to nation. This is material world. Therefore spiritual advancement means for person who is not envious. Not envious. Paramo nirmatsarāṇāṁ satāṁ vastavya-vastu vedyam (SB 1.1.2). In the Śrīmad-Bhāgavatam it is said that if you want to know the real truth, vastavya-vastu, the one must become paramo nirmatsaram. Nirmatsara. Matsara, matsara means envious, and nirmatsara, not envious.
In the introduction of Śrīmad-Bhāgavatam, Vyāsadeva says who are the candidates to understand this science of God, Śrīmad-Bhāgavatam? It is not for the persons who are entangled in cheating religious system. Cheating, dharmaḥ kaitavaḥ. Kaitava means cheating. So cheating type of religious system are kicked out from this book, Śrīmad-Bhāgavatam, but it is meant for persons who are not envious, paramo nirmatsarāṇāṁ satām. Vastavya-vastu. One who wants to learn reality, not false reality.
Dharmaḥ projjhita-kaitavaḥ atra: "All cheating type of religion is kicked out from this Bhāgavatam." Only nirmatsarāṇām, those who are not envious of God... "Why shall I love God? Why shall I worship God? Why shall I accept God?" They are all demons. For them only, Śrīmad-Bhāgavatam, for them only those who are actually serious to love. Ahaitukī apratihatā yenātmā samprasīdati.
So real success of life is that when you learned how to love God. Then your heart will be satisfied.
All the six Gosvāmīs, they were always engaged in chanting, utkīrtanam. Utkīrtanam. Not this professional kīrtana. Utkīrtanam. Udgata-tamaḥ. Transcendental kīrtana, transcendental vibration. Kṛṣṇotkīrtana-gāna-nartana-parau. So they were engaged in singing and dancing and chanting. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. Merged into the ocean of love of Godhead, premāmṛtāmbho-nidhī. Dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. So by Kṛṣṇa-kīrtana, one can become dear, very dear, both for the dhīra and adhīra. Dhīra means sober. And adhīra means rascals. So kṛṣṇa-kīrtana is so nice that you can become favorite both for the gentle and the rascal. It is so nice. That is actually happening. So dhīrādhīra-jana-priyau priya-karau nirmatsarau. Because those who are chanting, kṛṣṇa-kīrtana, they are nirmatsarau. They are not envious. Kṛṣṇa consciousness movement is not limited therefore in India. It is for the whole world. We are not envious we only see Indians will learn it. No. We have no such program. Tri-bhuvane mānyau. It should be honored all over the world. This is kṛṣṇa-kīrtana.
Dvandvātītaḥ, no enviousness.
Whatever Kṛṣṇa gives, we should be satisfied. We should never be dissatisfied, "Oh, Kṛṣṇa, today is giving only śuṣka canna." No, whatever Kṛṣṇa gives.... That is devotee. Yadṛcchā-lābha-santuṣṭaḥ.
Dvandvātītaḥ, no enviousness. Why I shall be envious? If somebody is eating very nicely, and I am not eating nicely, why I shall be envious? We should be satisfied. Kṛṣṇa has given him. Just like in the hospital, one patient is eating very nutritious food and another patient, the physician has ordered, "He should not take anything." So why he should be envious? He should know that "Physician has prescribed like this, that I shall not take anything, and he has prescribed to the other patient, next bed, nutritious food. So it is the physician's desire for treatment."
Whatever Kṛṣṇa has given, he is enjoying. That is called yadṛcchā-lābha-santuṣṭo dvandvātītaḥ. Dvandvātītaḥ and vimatsaraḥ. He is not envious. Why he should be envious? Just like at the present moment, politically, a poor man is envious of a rich man, because there is no Kṛṣṇa consciousness. And a so-called rich man, he is eating himself sumptuously, but he does not take care of the poor man. This is envious, "Let him die." No. The rich man should distribute prasādam through Kṛṣṇa consciousness to the poor man, and the poor man should not be envious of the rich man. Then there will be happiness prosperity. Not that to form the political party and to become envious.
A devotee is never depressed in the horrible condition of life. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna... (SB 10.14.8).
Just like Prahlāda Mahārāja, he was always being put into trouble by his father, but he was never envious of his father. When he was requested by Nṛsiṁhadeva to take benediction, he refused anything for himself, but he begged to the Lord for his father." My dear Lord, my father has become envious to You; so I request You to excuse him." Just see. This is vimatsaraḥ. Suhṛdaṁ sarva-bhūtānām (BG 5.29). He was not against his father.
Similarly, a Vaiṣṇava, a Kṛṣṇa conscious person, he is nirmatsara, and this Kṛṣṇa consciousness movement is paramo nirmatsarāṇām (SB 1.1.2). It is meant for the paramo nirmatsaraḥ, paramahaṁsa, those who are not envious. Suhṛdaṁ sarva-bhūtānām. They are friend of everyone, not this particular class, but everyone.
We cannot understand by our mental speculation what is God. We have to hear, and we have to accept. Otherwise there is no way to understand what is God. So God says that "Because you are not envious, therefore, I speak to you about the most confidential part of knowledge." Jñānaṁ vijñāna-sahitam. Vijñāna-sahitam means this knowledge is not theoretical, but it is scientific. Whatever knowledge we get from Bhagavad-gītā, we should not think that it is sentimentalism or fanaticism. No. They're all vijñānam, science.
The Māyāvādī, karmī, jñānī, yogi they cannot accept. They are envious, "I am Kṛṣṇa. I am God. Why I shall surrender to Kṛṣṇa? Why shall I accept Kṛṣṇa as God?" This is the position of the bhukti-mukti-siddhi-kāmī. Therefore you will find so many yogis; they can play jugglery, magic, but they are not devotees. They will not surrender to Kṛṣṇa. This is their... So such persons cannot understand Kṛṣṇa. They cannot understand the science of Kṛṣṇa. They cannot understand because Kṛṣṇa does not disclose Himself to the nondevotees. So by their own attempt, however big yogi or jñānī or karmī he may be, he cannot understand Kṛṣṇa. Kṛṣṇa discloses, reveals Himself, to the anasūyave, one who is not envious. And that is devotee. Anasūyave means devotee, who does not, who is not envious of Kṛṣṇa. Others, they are envious, Karmī, jñānī, yogi.
So the science of God or science of Kṛṣṇa, kṛṣṇa-tattva, is never disclosed or revealed amongst the nondevotees demons. It can be revealed, it can be understood by a person like Arjuna. Therefore it is said anasūyave, jñānaṁ te 'haṁ pravakṣyāmi. Anasūyave, this very word. We should never be envious to Kṛṣṇa and his devotee. If you think that "I will become... I am envious to the devotees, but I am not envious to Kṛṣṇa," no, no, Kṛṣṇa does not accept that kind of business. You... First of all, you should be nonenvious to the devotee. Mad-bhaktaḥ pūjyābhyadhikaḥ. "If you are envious to My devotee and if you become a devotee, that is not." That is stated that one who is directly devotee of Kṛṣṇa, he is not devotee. One who is devotee through His devotee, he is devotee.
People are thinking, "We shall make it śubha." Śubha means auspicious by material adjustment. By having nice car, nice road, skyscraper building and so many machine and bodily comforts which is known as material advancement. But the śāstra says it is all inauspicious, all inauspicious. If you want to become free from this inauspicious kind of life, then you should learn the science which Kṛṣṇa is teaching, jñānaṁ vijñāna, not this vijñāna, the so-called materialistic science. You should learn the real science, sa-vijñāna. That is how to surrender to Kṛṣṇa, how to become not envious to Kṛṣṇa. This is a great science. We have to learn. And that is spoken in this chapter, Ninth Chapter, the science of Kṛṣṇa consciousness. If you become expert in that science, then you become free from this inauspicious science, this material science.
If you are envious of God—"Why? Who is God? I am God. Why shall I hear from God? I know better than Him..." These are enviousness. But Arjuna is not envious. We are envious. This material world is enviousness. I am envious of you; you are envious of me.
A friend does not submit to another friend. Then there is no meaning of friendship. But here Kṛṣṇa voluntarily, er, Arjuna voluntarily said that "I am submitting. Don't treat me as Your friend. Now You treat me as Your disciple. I am submitting." So therefore Kṛṣṇa says, "My dear Arjuna, now I shall speak to you the most confidential part of knowledge." Idaṁ tu te guhyatamam. Guhya means confidential. And there is comparative, superlative degree. That is guhya, guhyatara, and guhyatama. So Kṛṣṇa said, "I'll speak to you the most confidential part of knowledge." Pravakṣyāmi. Pravakṣyāmi means "I shall explain to you." Vakṣyāmi means "I will speak," and pra means prakṛṣṭa-rūpeṇa, "Very explicitly I shall speak to you." Another word is used here, anasūyave. Asūya means envious, envy. "I am speaking to you because you are not envious." This is the qualification.
If you are envious of God—"Why? Who is God? I am God. Why shall I hear from God? I know better than Him..." These are enviousness. But Arjuna is not envious. We are envious. This material world is enviousness. I am envious of you; you are envious of me. I cannot see you very opulent; you cannot see me very opulent. That is the reason there is rivalry, competition, in this world, man to man, friend to friend, even father and son. The competition is there because we are envious. Suppose I am your neighbor, and I become rich. So although there is no enmity, still my neighbors will be envious: "Oh, this man has become so rich? I could not become." This is the nature. So if we try to understand Bhagavān, the Supreme Personality of Godhead, the Supreme Being, the our first qualification should be: we should not envious.
If you do bad acts, then you get bad result. That is samo 'haṁ sarva... This is the common, common formula. The Lord says, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ. It is not that somebody is suffering because God is envious upon him. No, God is not envious. He is suffering his own activities.
Of course, our nature is to become envious, even to enemy or friend. Even a friend, I mean to say, develops his material condition, economic development, then we become envious. That is one of the nature of the conditioned souls. Even my son becomes something greater than me, I become envious. So this is nature. So, but God has no such, I mean to say, crude qualities. He is not envious of anyone.
Kṛṣṇa says aham, "I," "I." "I am the seed-giving father." Not only human society, but there are other societies, animal society, bird society, beast society, vegetable society, insect society, aquatic society. They are also Kṛṣṇa's son, God's sons.
Therefore Kṛṣṇa says, "One who is actually devotee and wants to be very dear to Me, his qualifications must be adveṣṭā sarva-bhūtānām: we must be non-envious to all living entities."
Nowadays a fashion has become, daridra-nārāyaṇa-sevā. This is nonsense. What is the daridra-nārāyaṇa-sevā? Why you are taking care of the daridras? If you have got such vision, such outlook, that in everyone's heart... That is a fact. Everyone's heart there is Nārāyaṇa. There is no denial. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: (BG 18.61) "Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart." If you have got such vision—you are seeing in everyone the Supreme Nārāyaṇa—then why should you designate only the daridras? Others also, you should see dog-nārāyaṇa. You should see kukkura-nārāyaṇa.
People are trying to become Brahman without caring for Kṛṣṇa. That is not possible, sir. As soon as you surrender to Kṛṣṇa, then you become immediately...
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
That is wanted. So everything is described very nicely in the Bhagavad-gītā. Do not misinterpret foolishly. Try to understand as it is and your life will be successful. This is our propaganda, Kṛṣṇa consciousness movement, Kṛṣṇa consciousness movement, that we are presenting Bhagavad-gītā as it is. And it is being accepted all over the world.
So here Kṛṣṇa says that adveṣṭā sarva-bhūtānām. You should not be envious to any living entity. But the present civilization is to become envious, envious. I do not wish to criticize anyone, but this enviousness is the basis... This nationalism means... This is also enviousness. "Why foreigners will come here?" This is enviousness. Why not? Who is foreigner and who is national? Everyone is son of God. Why should you distinguish? But because there is no Kṛṣṇa consciousness, this discrimination between man to man, animal to man, and so many discrimination... Even taking from the national point of view, national means anyone who is born in that country. But because one happens to be animal, although it is national, still, it is sent to the slaughterhouse, because there is no Kṛṣṇa consciousness.
Kṛṣṇa, being the Supreme Personality of Godhead, He is equal to everyone. Samo 'haṁ sarva-bhūteṣu. Na me dveṣyo 'sti na priyaḥ. Nobody is dearer, or, dveṣa, or subject, object of jealousy. Kṛṣṇa is not envious, neither specially inclined to everyone. Actually, God's position is neutrality. Everyone, He likes for everyone. Suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati (BG 5.29). That is also stated in the Bhagavad-gītā. He is friend of everyone.
Srimad-Bhagavatam Lectures
Pradyumna: "Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gain. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification. In the Vedas, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But Śrīmad-Bhāgavatam is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competition. They do not compete with the materialists because they are on the path back to Godhead, where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy..."
Prabhupāda: Therefore this bhāgavata-dharma or Kṛṣṇa consciousness is meant for persons who are not envious. Paramo nirmatsarāṇām (SB 1.1.2). Nirmatsara. Matsaratā. Matsaratā means to become intolerant when his neighbor is prosperous. That is called matsara. Everyone is envious. If his neighbor, if his brother, if his friend becomes more prosperous than himself, he becomes envious. This is material nature. Similarly, in our Kṛṣṇa consciousness movement, if we become envious, "Oh, my Godbrother, oh, he has become so popular. He is making so much progress. So put some impediments towards his progressive path," this is also material. The Vaikuṇṭha consciousness is that if your neighbor, if your brother is prosperous or progressive, then one should think, "Oh, he's so nice that he has served God so nicely. God is so pleased upon him that he is making so nice progress." That is Vaikuṇṭha consciousness. And material consciousness is that "Oh, he has advanced so much. Oh, let me check him." This is material.
In the Śrīmad-Bhāgavatam, in the introduction, Vyāsadeva is giving you introduction: dharmaḥ projjhita-kaitavaḥ atra. "All kinds of cheating religious systems are swept away, thrown away, kicked out." Kicked out. Projjhita. Prakṛṣṭa-rūpeṇa ujjhita. Just like we sweep over some room to get out the dust, similarly, dusty, hazy system of religion is completely thrown away. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu, vāstavaṁ vastu vedyam atra (SB 1.1.2).
This is meant for paramo nirmatsarāṇām, this dharma. Paramo nirmatsarāṇām. Paramo nirmatsara means Vaiṣṇavas. Vaiṣṇava is not envious. They are very merciful. Just like Gosvāmīs. Lokānāṁ hita-kāriṇau, nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau, lokānāṁ hita-kāriṇau. This dharma, vaiṣṇava-dharma, rūpānuga-dharma, following the footsteps of Rūpa Gosvāmī, that is meant for paropakāra. All other dharmas, any dharma, they execute dharma for personal benefit.
I have placed before them that "Kṛṣṇa is the Supreme Personality of Godhead. You are searching after God. Here is God. Here is God's name, here is God's address, here is God's activities. You try to understand God. Why you are speculating?" So they have accepted it. They are not asūyava. They are not envious. Here, if I present Kṛṣṇa, one may say, "Why not Kālī?" Ghora-rūpān. "Oh, Kālī is very active. It has got so long tongue. And it has got a sword in her hand, cutting the heads. It is very nice. And we are, we shall be able to eat goats." You see. Actually the Kālī-pūjā means for the meat-eaters. The Kālī-pūjā... Now this, this season is Kālī-pūjā. This Kālī-pūjā means because the Vedic śāstras are so made that from the lowest rascal to the highest intelligent man should be elevated. That is the purpose. From the lowest rascal to the highest intelligent brāhmaṇa. Because all classes of men are there. Some of them are influenced by the modes of goodness; some of them are influenced by the modes of passion; some of them are influenced by the modes of ignorance. But the Vedas are meant for study for the human being.
Kṛṣṇa never says that "You do anything nonsense and you come to Me." Kṛṣṇa never says. If you, if you worship demigods, you'll be promoted to the planets of the demigods. If you want to, if you worship the Pitṛs, the śrāddha performance, then you enter the Pitṛlokas. But one who is endeavoring in devotional service, yānti mad-yājinaḥ. Mad-yājinaḥ. Mad-yājī. Man-manā bhava mad-bhakto mad-yājī. Kṛṣṇa recommends, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). And in another place He says, mad-yājino 'pi yānti mām (BG 9.25).
So those who are devotees, those who are always engaged in the worship of Kṛṣṇa, Nārāyaṇa... Kṛṣṇa, Nārāyaṇa, Viṣṇu-They're all the same, viṣṇu-tattva. So in the previous verse: nārāyaṇa-kalāḥ śāntā bhajanti hy anasūyavaḥ. Anasūyavaḥ, they're not envious. They, they're not envious of the Supreme Personality of Godhead. Not like the so-called scholar, envious of Kṛṣṇa. When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī mām, he's envious of Kṛṣṇa. He's recommending, "It is not to the person Kṛṣṇa," Because he's envious. He does not like that Kṛṣṇa should be worshiped. Not only he; there are many persons. As soon as we put that Kṛṣṇa, kṛṣṇas tu bhagavān svayam (SB 1.3.28), "You just worship Kṛṣṇa," they will protest: "No. Why Kṛṣṇa? We have got so many other demigods. We shall worship them." They are asūyavaḥ. They are hiṁsaka, hiṁsaka. They are envious of Kṛṣṇa.
So Kṛṣṇa consciousness means to be completely nonenvious. In the Śrīmad-Bhāgavatam, in the beginning, it is said, dharmaḥ projjhita-kaitavaḥ atra paramo nirmatsarāṇām (SB 1.1.2). Paramo nirmatsarāṇām. Those who are completely free from enviousness, they can understand what is Bhāgavatam. Paramo nirmat... Dharmaḥ projjhi... It is not a cheating type of religion, enviousness. Paramo nirmatsarāṇām, or paramahaṁsa, those who are not at all envious. They're always friend. Suhṛdaṁ sarva-bhūtānām (BG 5.29). Paramahaṁsa means suhṛdaṁ sarva-bhūtānām, "friend for everyone." Not for this human society or this society. A paramahaṁsa is friend for everyone. Paramo nirmatsarāṇāṁ satām. They are satām, Vaiṣṇava.
Kṛṣṇa says, "I am equal to everyone. I don't..., I'm not envious of everyone, or anyone, or I am friendly to everyone." He's friendly, actually He's friendly. But people, they accuse Him: "Why God has created this distress? Why I am suffering?" You are suffering for your own fault. God created you to become happy. He's happy. You are part and parcel of Kṛṣṇa. You should be happy. But you don't accept the way of happiness. That is your fault.
Here in the Śrīmad-Bhāgavatam the so-called manufactured religious system is kicked out. It is meant for the paramahaṁsa. Nirmatsarāṇām. Nirmatsara means one who does not become envious. So our enviousness, our envy has begun from Kṛṣṇa. We don't accept Kṛṣṇa. Mostly they will say, "Why Kṛṣṇa should be only the Supreme Person? There are many others." That is envy. So our enviousness has begun from Kṛṣṇa, and therefore it has expanded in so many ways. And in our ordinary life we are envious. We are envious of our friends, envious of our father, our son even, what to speak of others—businessmen, nation, society, community, only enviousness. Matsaratā. "Why he should go ahead?" I become envious. This is material nature.
So when one understands Kṛṣṇa, he is Kṛṣṇa conscious, he becomes nonenvious, no more envious. He wants to become friend. Suhṛdaḥ sarva-bhūtānām. So this Kṛṣṇa consciousness movement means we want to become friends of everyone.
Those who are jealous and envious, they are within this material world. And those who are not jealous, they are in the spiritual world. Simple thing. You test yourself, "Whether I am jealous, envious of my other associates, friends, everything?" Then I am in the material world. And if I am not jealous, then I'm in the spiritual world. Anyone can test. There is no question of whether I'm spiritually advanced or not. You can test yourself. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Just like if you are eating, you'll understand whether you are satisfied, whether your hunger is satisfied. You haven't got to take certificate from others. Similarly, if you test yourself whether you are jealous, whether you are envious, then you are in the material world. And if you are not jealous, if you are not envious, then in the spiritual world. Then you can serve Kṛṣṇa very nicely if you are not jealous.
Kṛṣṇa's pastime that He comes. He... When He comes, of course, He works something. The The work is to give protection to the sādhu and to kill the asādhu. But both the activities are His pastimes. He's not envious. He cannot be envious. The killing of the demons, that is also His affection. Just like sometimes we punish our children, we give him a very strong slap. That is not out of love. There is love. So when Kṛṣṇa kills a demon, the, the business is not on the platform of material jealousy or enviousness.
When a man cannot tolerate his friend or other man is rising more than him, he becomes envious. This is the material world. Even my brother becomes greater than me, I becomes envious. Either in richness or any way, competition. So... But this Bhāgavata-dharma is different thing. Paramo nirmatsarāṇām. A devotee is never envious of another devotee. If one friend or Godbrother or brother increases in devotion, the other devotee, he is not envious. He simply thanks him, "Oh, my brother," "my sister," or "my father," like that, "he has advanced in so much devotion. I could not do. So how I can follow him?" This is Vaikuṇṭha conclusion. Just like in the material world, everyone is envious. If I become richer than you, then you become envious, that "Oh, how this man has become richer? We are in the same business." So this is material. There is no appreciation.
But in the Vaikuṇṭha world there is comparative devotional service. Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." Therefore their only business is how to take Rādhārāṇī and join with Kṛṣṇa. This is Vaikuṇṭha understanding. They are not envious that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no, not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves..." They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. This is Vaikuṇṭha appreciation.
Vaiṣṇava is not envious. Vaiṣṇava's only business is to see people, how they will... (break) ...let them go to hell. This is Prahlāda Mahārāja's philosophy. Śoce tato vimukha-cetasa indriyārtha-māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). The whole world is suffering from the material disease, and they are always unhappy. So let us preach this Kṛṣṇa consciousness. They should try to save at least one man. That was the version of my Guru Mahārāja, that "I have got so many temples and buildings. If by selling all these buildings, if I can save one man from this material disease, then my mission will be successful." He used to say like that. So that is gosvāmī. They are trying, always trying, how to save.
Spiritual life means if somebody has advanced in spiritual life, and somebody, one, he is still in the neophyte stage, he will eulogize, "Oh, how fortunate he is. He has advanced. He is serving Kṛṣṇa in such a nice way. When I can get that position." There is no enviousness. That is glorifying. That is the distinction between material life and spiritual life. Spiritual (material) life means enviousness: "How to kill you, how to stop you." But spiritual life means to see you advancing, one becomes happy, "Oh, how fortunate he is." This is spiritual life. Therefore spiritual life is meant for a person who is completely not envious. That is spiritual life. Paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu vedyam atra. Dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). This Bhāgavata-dharma is meant for the person, paramo nirmatsara, paramahaṁsa. He is not envious of anyone.
Those who are innocent, does not know what is God or what is our relationship with Him, but they are not atheist—they do not know—to such persons, kṛpa, daya. Īṣvare tad-adhīneṣu bāliśeṣu. And there is a class, dviṣat, sura-dviṣat, simply atheist. As soon as they hear the name of God, Kṛṣṇa, they become angry. Just like Hiraṇyakaśipu. Innocent child, five years old, Prahlāda Mahārāja, because he learned from Nārada Muni even from the womb of his mother how to become a devotee and from the birth he was a devotee and his father did not like, Hiraṇyakaśipu. Not only he did not like, he was prepared to kill his child in so many ways. That is atheism. Atheists are so much averse, sura-dviṣat. They are envious. So to such person the madhyama-adhikārī cannot preach because it is useless waste of time. If one is innocent but not envious we can preach there. That will be, I mean to say, fruitful. If we go to atheist and you go on speaking, he will never accept it. So don't waste your time in that way. That is nāma-aparādha. But because we have not so much power that we can convert an atheist to become theist or devotee of God That requires special power.
So in the Śrīmad-Bhāgavatam in the beginning you'll find in the introduction, paramo nirmatsarāṇāṁ satām. Dharmaḥ projjhita-kaitavaḥ atra. Atra means "in this book, in this transcendental literature," dharmaḥ projjhita-kaitavo 'tra... (SB 1.1.2). Kaitavaḥ means cheating. Dharmaḥ means religiosity. Religiosity or the cheating type of religiosity is not here. It is for paramo nirmatsarāṇāṁ, for persons who are not envious. The crowlike birds or crowlike men or karmīs, they're envious. You'll find. And even, without any offense... Just like dog: You pass on. Without any offense, he'll bark, "Ow, ow, ow, ow." (laughter) You have no offense. You have no offense, but it will try to pick up some quarrel with you. Sometime it will come to bite you unless you have got sufficient stick to show. (laughter) So, similar... There are dogs and cats and hogs. There are similar men also. They will simply pick up quarrel unnecessarily. Sometimes political leaders... Just like in Europe, Hitler unnecessarily picked up some war, and there was devastation all over the world. You see. There was no gain. The Germany become defeated and bifurcated. So this leader could not do anything good to the nation, but unnecessarily picked up some quarrel. So that is the cause of world trouble, the crowlike men, the doglike men, the hoglike men. So we have to create paramahaṁsas, good men. Then you can expect peace and prosperity.
Material world means everyone wants to enjoy to his satisfaction sense gratification. That is material world. So you want to satisfy your senses, I want to satisfy my senses. Therefore there is struggle: "Oh, this man is enjoying so much; I am unable." Even brother to brother, envious: "Oh, my, this brother has increased so much money. He is enjoying." Envious. That is material envy, to be envious.
Therefore the science of God is for persons who are not envious. That is religion.
Why government has opened so many prison house? So this punishment... Government does not desire to keep the prison house open and inviting, "Please come here." No, that is not the policy. Policy is that "One who is outlaw, diseased, he should be brought here and corrected."
So Yamarāja is for this purpose. When we are punished that is no envious envy on the part of God or His agent; it is our correction, I think the Yamarāja, er, the Yamadūtas said in the beginning that "We have come to take Ajāmila just to correct him." So dharma and adharma... Our real dharma is to serve God. That is our real duty. And as soon as we neglect this permanent service or occupation, then we are liable to be punished.
So we should take the instruction of the Gosvāmīs, Rūpa Gosvāmī, Sanātana Gosvāmī... Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau priyakarau nirmatsarau. Nirmatsarau, this movement, there is no distinction. No matsarata. Matsarata means to be intolerant for other's advancement. Nobody's... This is material nature. Nobody wants that his friend or his son, or, of course, the father likes, the son is increasing in opulence, he likes, but sometimes he does not like. So this world is full of envy. But Caitanya Mahāprabhu's movement is for the paramahaṁsa, who is not envious. Paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu vedyam atra. Nirmatsara (SB 1.1.2), when one is not envious of others. That is called nirma..., Because in the material world, everyone is envious of another person. That is the nature. Therefore there is so much fight. Everyone is envious. Nation is another nation's against, envious, even person to person, brother to brother, family to family, community to community. Everywhere, matsarata. Para-utkarṣaṇam asahanam (indistinct). Matsarata means one cannot tolerate other's flourishing condition. Immediately envious. But this system, Kṛṣṇa consciousness, is meant for paramo nirmatsarāṇām. One who has learned this art not to become envious. Tolerant. That is the qualification of saintly persons. Kind. Tin... Hm? What is that? Titikṣavaḥ kāruṇikaḥ. Those who are preachers, they should be titikṣava. Titikṣava means titikṣa, tolerance. There will be so much insult, inconveniences, against party, everything. We have to tolerate. Titikṣavaḥ kāruṇa. At the same time, we have to distribute the mercy of Caitanya Mahāprabhu. Titikṣavaḥ kāruṇikaḥ. Suhṛdaḥ sarva-bhūtānām, and friend of everyone, there is no distinction. Friend of everyone. Ajāta-śatravaḥ. By their action they'll not create any enemy. Ajāta-śatravaḥ santaḥ, peaceful. Ajāta-śatravaḥ santaḥ sādhavaḥ sādhu-bhūṣaṇāḥ. These are the decoration of sādhus, saintly persons.
Sādhu, very honest devotee, sādhu. And mita-vāg: did not speak more than required. This is also good qualification: don't talk nonsense. Unless you are required to speak, don't speak. This is also another good feature. Mita-vāg anasūyakaḥ: and not envious to anyone.
Religion means for the paramhaṁsa. Paramo nirmatarāṇāṁ. Nirmatsarā. Matsarāta means envious. Everyone is envious of his friend, of his neighbor, even of his father or son. This is material nature. So this bhāgavata-dharma is meant for the first-class nonenvious person, because everyone is envious, and the enviousness begins by envying Kṛṣṇa or God. Then other enviousness begins. And he becomes svaira-carī, living whimsically.
Viśvanātha Cakravartī said that "Guru is as good as God by the verdict of the śāstra." Sākṣād dharitvena samasta-śāstraiḥ. And Kṛṣṇa says, ācāryaṁ māṁ vijānīyāt: "Ācārya should be known as good as Myself." Nāvamanyeta karhicit: "Never become disobedient to ācārya." Na martya buddhyāsūyeta: "Never be envious of the ācārya, considering him to be an ordinary person."
One who is not a Kṛṣṇa conscious person, he's not a good man. But our duty is preach. Because the world is full of no-good men, therefore we have to preach. Otherwise what is the use of preaching? Therefore we should not be envious, although a man is not good man. That is the time. Samadṛśaḥ. Just like Gosvāmīs. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau. Dhīra. Dhīra means sober, and adhīra means rascals. So dhīrādhīra-jana-priyau. They are priya, dear, both the rascals and good men because they were distributing Kṛṣṇa consciousness.
Every one of us, we are trying to be happy without any suffering. That is the aim of life. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). We are living beings, part and parcel of Kṛṣṇa. Our nature is to become happy, pleased, joyful. But this is not the way of becoming happy, joyful, and enjoy pleasure. This is not the way. The way is different. That is Kṛṣṇa consciousness.
So everyone should be very serious to accept this process of Kṛṣṇa consciousness not only personally, but teach others, statewise, familywise, communitywise, so that we may not be envious to our dependent. We should be liberal. So give them the proper chance to understand Kṛṣṇa consciousness so that they make their life happy and attain the stage of eternity.
So the important fact is that if we are attached to the material world, maybe very minute quantity, then there will be visargaḥ. Visargaḥ means creation. We'll have to accept another body. Unless you are completely pure... Anyābhilāṣitā-śūnyam. Śūnyam means zero.
- anyābhilāṣitā-śūnyaṁ
- jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttamā
- (Brs. 1.1.11)
So the back to home back to Godhead, we are trying. That is our ambition. But if we have got a little propensity for material enjoyment, then... We may get very better position in the material world, in the Svargaloka, heavenly planet. The description of heavenly planet is given also in the Śrīmad-Bhāgavatam. Very, very opulent, we cannot imagine even how they are opulent. The roads are made of pearls, diamonds, coral, the roads are made of like that. And at the same time, no sinful man is admitted there. Everyone highly elevated, pious, there is no crookedness. There is no enviousness. So many... You'll find this description in the Eighth Canto, of Svargaloka. There are... Everything we cannot imagine even. But that is also within this material world. Within this material world. Yānti deva-vratā devān (BG 9.25). We can go there if we want to go. Just like they are trying, the modern so-called scientist, to go to the moon planet, Mars. According to śāstra, these planets are bedecked with such descriptive facilities. They are also within the heavenly planets. But these rascals are going, and they find nobody there, and they take some dust and come back. This is their success. They do not know that they cannot enter even there. They are not meant for ordinary persons. At least those who are sinless, very straightforward, not envious.
By simply we remain stuck up in Deity worship, we do not feel for others—na cānyeṣu na tad-bhakta—you do not know who is devotee, how to worship him, then we remain kaniṣṭha-adhikārī. And madhyama-adhikārī means he must know his position, others' position, devotee's position, God's position, and that is madhyma-adhikārī. Īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca. He'll have four kinds of vision: Bhagavān, īśvara; tad-adhīneṣu, he's one who has taken shelter of Bhagavān—that means devotee—īśvare tad-adhīneṣu baliśu, innocent children, just like these children, baliśa, arbhakaḥ; and dviṣatsu, envious. A madhyama-adhikārī can see these four different persons, and he deals with them differently. What is that? Prema-maitrī-kṛpopekṣā. Īśvara, to love God, Kṛṣṇa, prema. And maitrī. Maitrī means to make friendship. One who is devotee, we should make friendship with him. We should not be envious. We should make friend. Maitrī. And innocent, just like these children, kṛpa—to show them mercy, how they'll become devotee, how they'll learn chanting, dancing. Give them food. Give them education. This is called kṛpa. And last, upekṣā. Upekṣā means those who are envious, don't take. Don't associate with them.
Kṛṣṇa says, yasyāham anugṛhnāmi hariṣye tad dhanaṁ śanaiḥ (SB 10.88.8). He answered to Yudhiṣṭhira, "My dear Yudhiṣṭhira, the first test of a devotee is that I, if I show him special favor, then I take away all his wealth." Why? Why this sort of special favor? Because this material attachment is so great that one cannot go to Kṛṣṇa. So anyone who is engaged in Kṛṣṇa consciousness, at the same time he wants material enjoyment, Kṛṣṇa sees his foolishness. Foolishness. Anyone who is making progress in Kṛṣṇa consciousness should not be envious, "Oh, he is so great. He is so rich man. He has got so nice palace. He has got so nice wife. I haven't got anything." Don't be. Because it is completely different life. Don't be captivated by the material opulence, even you are put into great difficulties. Because you are not this material body. You are spirit soul. So your progress should be steady on the spiritual platform.
Prahlāda Mahārāja says śvapacaṁ variṣṭham? The dog-eater is better than the brāhmaṇa with twelve qualifications. Viprād dvi-ṣaḍ-guṇa-yutād. Vipra means real vipra, qualified, not the so-called birthright vipra. But he said dvi-ṣaḍ-guṇa-yutād, a brāhmaṇa who is actually qualified with the twelve guṇas. These guṇas are mentioned here, Śrīdhara Swami. He says, (reading from commentary:) dharmasya sattvaṁ ca damas (indistinct) titikṣa anasūya yajñasya danaṁ ca dhṛti sūtaṁ ca vratāni dvādaśa brāhmaṇas. He is quoting from śāstra, this is brahminical twelve qualifications. What is that? He must be religious; he must be truthful; he must be controlling the senses; he must be controlling the mind; he should not be envious; he must be very intelligent; he must be very tolerant, titikṣa; anasūya—he is not envious; yajñasya, he must engage himself always in sacrificing, yajñasya; danaṁ ca—he must be charitable; and dhṛti, he must be very powerful memory he must have; and then śrutasya, very learned scholar; sūtaṁ ca, vratāni he must be endowed with vows, "I must do it," vratāni; dvādaśa brāhmaṇa. These are the twelve qualities of brāhmaṇa.
So here Prahlāda Mahārāja says viprād dvi-ṣaḍ-guṇa-yutād: that brāhmaṇa who is qualified with these twelve kinds of high qualities, this is guṇa-yutād. But if he is not a devotee, aravinda-nābha-vimukhāt, he does not like to accept the Supreme Personality of Godhead as worshipable, better than this kind of brāhmaṇa is a śvapaca Vaiṣṇava.
Nectar of Devotion Lectures
In the material pleasure, if I see you happy, I am unhappy; If I see you unhappy, I become happy. This is nature. I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Kṛṣṇa is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure. In the spiritual world there is competition, but when one is advanced, the competitor become happy: "Oh, he's so advanced. I could not do so." There is no enviousness. In the material world, if one is advanced, other, who is not advanced, he's envious. This is the difference between spiritual pleasure and material pleasure.
Really human life begins when they take to religious principles. Dharmeṇa hīna paśubhiḥ samānāḥ. So dharma-artha-kāma-mokṣa, gradually improvement, and devotional service is above mokṣa. Therefore dharmaḥ projjhita-kaitavo atra (SB 1.1.2). Kaitavo, cheating. As soon as there is some motive, that is cheating religion. But bhakti, there is no such thing, dharma, artha, kāma, mokṣa. It is above, transcendental. Therefore it is meant for the paramo nirmatsarāṇāṁ satām. Nirmatsara. Nirmatsara means envious..., not envious. Matsaratā. Parā utkarṣaṇam asahanam (?), Śrīdhara Swami says. If in, if somebody is advancing, somebody is making improvement, his neighbors, his friends, even most intimate friends, they also become envious: "Oh, this man is advancing so much. This man is becoming so rich, so popular." Envious. So Vaiṣṇava is not envious. If somebody advances more than him, he appreciates: "Oh, he's so nice that he has advanced more than me. I could not serve Kṛṣṇa in such a nice way." That is Vaiṣṇavism. And if one is envious—"Oh, this man is going so fast. Let him, let us put some impediments on this path"—he's not Vaiṣṇava; he's hīnasya jantuḥ. He's animal. Vaiṣṇava cannot be envious. Therefore Vaiṣṇava cult... This is paramo nirmatsarāṇām (SB 1.1.2). No matsaratā, no enviousness. Satām, devotees. Devotees means he must be nirmatsara.
Sri Caitanya-caritamrta Lectures
When a disciple becomes perfect in spiritual advancement, the spiritual master feels very, very happy, that "I am a nonsense, but this boy, he has followed my instruction and he has achieved the success. That is my success." This is the spiritual master's ambition. Just like a father. This is the relationship. Just like... Nobody wants to see anybody more advanced than himself. That is the nature. Matsarata. If anybody becomes advanced in any subject matter, then I become envious upon him. But the spiritual master or the father, he does not become envious. He feels himself very, very happy, that "This boy has advanced more than me." This is spiritual master's position. So Kṛṣṇa, Caitanya Mahāprabhu expresses, He expresses(?) that "By..., when I chant and dance and cry in ecstasy, so My spiritual master thanks Me this way: bhāla haila, 'It is very, very good.' " Pāile tumi parama-puruṣārtha: " 'Now You have achieved the highest success in life.' " Tomāra premete: " 'Because You have advanced so much, āmi hailāṅ kṛtārtha, I am feeling so much obliged.' " This is the position.
So we are going to open this temple. Those who are in charge, they must take care of the temple. Cleanliness. Tan-mandira-mārjanādau. The more we have got men, engage them. And do not think that temple cleaning and Deity worshiping are different. Do not be envious, that "This person has been given the in charge of decorating the Deity, and I have (been) given to wash the temple where there are not Deity." No. It is the same thing. There is no difference. It is spiritual. In spiritual... Just like either you worship Kṛṣṇa's lotus feet or you offer a garland to Kṛṣṇa on His head, it is the same thing. It is no such thing as "This is head, this is tail." No. This is absolute conception of... So Bhagavān, His līlā, His form, His pastimes, His place, they're all Bhagavān.
Festival Lectures
We are advanced in civilization. Now we want to kill God. So we are again going to be uncivilized, to remain in the forest and to remain naked. Actually, they are practicing that: nature's life. So again they are going to be aborigines. And that is being practiced. They are going to the forest, they remain naked. So actually, punar mūṣiko bhava: "Again become mouse." Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, by fruits, by flowers, milk. There is no difficulty if we remain in our own way. So that is the difficulty, that we do not know that our ultimate goal of life is God-realization.
Misusing this human form of body like animals, eating, sleeping, mating and defending. This is not civilization. The civilization is punar janma jayayaḥ, how to conquer over next material birth. That is Kṛṣṇa consciousness movement. Therefore we are presenting so many literatures. It is being accepted all over the world, learned circle. Take advantage of this movement. We have tried to open, our humble attempt to open a center here. Do not be envious upon us. Kindly take mercy upon us. We are..., our humble attempt. And take advantage of it. That is our request.
Dhīrādhīra-jana-priyau priya-karau nirmatsarau. Nirmatsarau means not envious. We are not envious to anyone. Yesterday I received one letter from Rāyarāma. He wanted my permission to make some propaganda in our magazine Back to Godhead against animal slaughter, butchery. So I replied that why should we be against a class of men who are known in the society as butcher? Actually, everyone is butcher. Actually, so-called gentlemen who are, I mean to say, supporting these butchers, they are also butchers. According to Manu-saṁhitā, there are eight kinds of butchers. The man who is killing the animal, the man who is ordering to kill the animal, the man who is skinning the animal, the man who is purchasing the meat, the man who is cooking, the man who is eating, they are called all butchers. Just like if there is a murder case and there is a conspiracy, so it is not the man who has directly killed some person, he is arrested, but everyone who is in the conspiracy, they are all arrested. That is the common law. So in that sense everyone is butcher. Besides that, because a person is killing some cow or some animal, we are calling butcher, but mostly they are killing their soul. Anyone who is unconscious, who is ignorant of his spiritual identity, identifying himself with this body and misusing this opportunity of human form of life simply for animal sense gratification, they are also butchers. If killing of some living entity is butchery, then how great a butcher is he who is killing himself? He is killing an animal, but he is killing himself. Ātma-hā. Ātma-hā, self-killing, out of ignorance. Everyone is in ignorance. Any sinful activity is done out of ignorance. So ignorance is no excuse. The butcher is killing animal because he does not know what is the effect of this killing. Similarly, persons who do not know what is the value of this human form of life and simply spoiling it just like animals, they are also butchering themselves.
Initiation Lectures
There were two Raghunāthas. One Raghunātha Bhaṭṭācārya and one Raghunātha dāsa. Two Raghunāthas, and Rūpa, Sanātana. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. (chants first verse again) So what was their business? Kṛṣṇot-kīrtana-gāna-nartana-parau. Always engaged in chanting Hare Kṛṣṇa. Kṛṣṇotkīrtana. Hare Kṛṣṇa means Kṛṣṇa-kīrtana. Kṛṣṇotkīrtana-gāna-nartana-parau. Nartana means dancing. So chanting and dancing. That was their business. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. And Kṛṣṇa kīrtana, whenever one is merged in Kṛṣṇa kīrtana, that means he is merged into the ocean of love of Kṛṣṇa. That should be the test. As soon as "Kṛṣṇa," this sound is vibrated, one immediately becomes merged into the ocean of love. That is the sign of pure devotion. Immediately. So these Gosvāmīs, they... Premāmṛtāmbho-nidhī. They merged immediately into the ocean of love of God. (sings) Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī, dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. And these Gosvāmīs were dear both to the devotees and nondevotees. Not that they were simply liked by the devotees, but nondevotees also liked them. That was their position. A devotee's position is ajāta-śatru, he has no enemy. He has no enemy. Ajāta-śatru. Nirmatsara, nirmatsara means because they are not envious. A devotee is always open to everyone. There is no question of discrimination, that "This person should be allowed to chant Hare Kṛṣṇa and this person should not be allowed." No. In the material platform there is difference, high, low, man, woman, this or that. But in the spiritual platform there is no such difference. Therefore they were nonenvious, nirmatsara, and because they were nonenvious, pūjitau, pūjitau means they are worshipable. A person should be worshipable because he's nonenvious. Śrī-caitanya-kṛpā-bharau, such kind of position can be attained by one who has acquired the mercy of Lord Caitanya.
General Lectures
There are two classes of men: dhīra, adhīra. Dhīra means sober, and adhīra means just the opposite, debauchers. So they were dear to both classes of men. This is Kṛṣṇa-kīrtana, is so nice. It is dear to all classes of men. Dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. Because they are not envious. This Kṛṣṇa consciousness movement is not meant for a particular class of men. It is meant for everyone.
America invited all nations that "Let us form a community of United Nations," but the America herself is fighting. You see? Because the idea was there to unite, but they do not know the basic principle, how to unite. That is the defect. There is a church in the United Nations, and we tried to get a room there for making our propaganda. The church unity denied to give us. So their crippled mind is not expanded. Sa mahātmā... Mahātmā means broad-minded. Su-durlabhaḥ. So mahātmā, unless one becomes nonenvious, mahātmā, there is no question of so-called unity or fraternity. These are all false propaganda. It is not possible.
People are increasing their needs artificially; therefore they are in trouble. And as soon as there is accumulation of more things... If you accumulate more than your need, I also imitate to accumulate more than my need, there is competition. That competition is going on. And that is the cause of war. Those who are aware of the history, the two big wars in your Europe was started by German people because they are very much envious of the English people. The Germans, they could not do business throughout the whole British Empire. We know, Indians. So they are very much envious of these British people, and therefore they started two big wars, world war. So if we collect more... Now the British Empire is finished. So if we collect more, if you want to acquire more, then other becomes jealous. And in this way, our jealousies increase, and that is the cause of war, that is the cause of fight. But if you are satisfied with your minimum or maximum needs, nobody will be jealous. Just like an elephant is eating forty kilos of foodstuff at a time. We cannot eat even one-fourth kilo, but we are not envious of the elephant because we know he needs to eat so much. Neither the elephant is envious to us. So whatever you need you can collect, you can eat—but don't take more. Then according to the God's law, you become criminal, you are punishable.
You do not be disappointed by the activities of some envious person. Bhāgavata-dharma is meant for the nonenvious person. Paramo nirmatsarāṇām (SB 1.1.2). Nirmatsara. Anyone who is contaminated by envy, he cannot become Vaiṣṇava. He may be a envious animal, but Vaiṣṇava is paramahaṁsa, paramo nirmatsarāṇām. He is not envious. Para-duḥkha-duḥkhī. Vaiṣṇava, para-duḥkha-duḥkhī. Śrī Prahlāda Mahārāja says, "My Lord Nṛsiṁhadeva, I have no problems." Naivodvije para duratyayā-vaitaraṇyāḥ tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). "Personally, I have no problem. But I am sorry, very sorry because..." Tato vimukha-cetasa: "Those who are bereft of Your devotional service, for them I am sorry." So Vaiṣṇava is sorry for others' difficulties. Otherwise Vaiṣṇava has no difficulty. He is aprākṛta.
Kṛṣṇa said to Arjuna that "I am speaking to you knowledge, jñānam, sa-vijñānam, with scientific understanding." So "Why you are speaking to Me?" Jñānaṁ te 'haṁ sa-vijñānaṁ pravakṣyamy anasuyave: "Because you are not envious. That is your qualification. You are very submissive student. Therefore I'll give you." So the dictation is coming from Kṛṣṇa, as Dr. Svarūpa Dāmodara says. That's a fact. Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "I am situated in everyone's heart."
Philosophy Discussions
Prabhupāda: After giving up this present body, this is material, so those who continue to, in the cycle of birth and death, they get another material body, but those who are Kṛṣṇa conscious, they do not get another material body, but he goes to Kṛṣṇa. That is the difference.
Hayagrīva: Kṛṣṇa says that over and over in Bhagavad-gītā. He says it many times.
Prabhupāda: Yes, that, that is for the dviṣataḥ krūrān (BG 16.19), those who are envious of Kṛṣṇa. For them, continuous. And those who are not envious, accepts Kṛṣṇa's instruction, surrenders unto Him and understands Kṛṣṇa, for them this is the last birth, material birth. After this he goes back to home, back to Godhead.
Hayagrīva: Jung sees atheistic Communism as the greatest threat in the world today. He writes that "The Communist revolution has debased man, because it robs him of his freedom, not only in the social but in the moral and spiritual sense. The state has taken the place of God. That is why, seen from this angle, the socialist dictatorships are religions, and state slavery is a form of worship."
Prabhupāda: Yes, I agree with him. That is the degradation of human civilization. But the philosophy of the Communist, that everyone has equal right or everyone must take share of the state equally, that is little, basic principle of real communism. According to our understanding, God is the father, material nature is the mother, and we, all living entities, are sons of the father and mother. So as sons everyone has right to live at the cost of father's property. The whole universe is the property of the Supreme Personality of Godhead, and all living entities, they are being supported by the father. But one should be satisfied with the supplies allotted to him. That is, Īśopaniṣad says, tena tyaktena bhuñjīthā (ISO 1). There is no need of encroaching on others' property. We should not become envious of the capitalist or rich man, because everyone is given his allotment by the Supreme Personality of Godhead. I should be satisfied with my allotment.
| Page Title: | Not envious (Lectures) |
| Compiler: | Visnu Murti, Priya |
| Created: | 07 of Sep, 2010 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=63, Con=0, Let=0 |
| No. of Quotes: | 63 |