Blame (Books)

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Bhagavad-gita As It Is

BG Chapters 1 - 6

Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed, because he orders violence to another person according to the codes of justice.
BG 2.21, Purport:

Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed, because he orders violence to another person according to the codes of justice. In Manu-saṁhitā, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed.

BG Chapters 13 - 18

BG 14.22-25, Translation:

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities—such a person is said to have transcended the modes of nature.

Srimad-Bhagavatam

SB Canto 1

In the case of democracy, the impious citizens themselves elect their representative to rule over them, and therefore they cannot blame anyone for their unhappiness.
SB 1.8.32, Purport:

When there is a pious king ruling over the world, the people are happy. When the ruler is impious, the people are unhappy. In the age of Kali in most cases the rulers are impious, and therefore the citizens are also continuously unhappy. But in the case of democracy, the impious citizens themselves elect their representative to rule over them, and therefore they cannot blame anyone for their unhappiness.

When the intrigue of the Battle of Kurukṣetra was going on, Gāndhārī was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war.
SB 1.13.3-4, Purport:

Gāndhārī satisfied Lord Śiva, and by his benediction to obtain one hundred sons, she was betrothed to Dhṛtarāṣṭra, despite his being blind forever. When Gāndhārī came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhṛtarāṣṭra under the guidance of her elder brother Śakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kuntī when the latter gave birth to a male child. Both the queens were pregnant, but Kuntī first gave birth to a male child. Thus Gāndhārī became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyāsadeva, by the instruction of Vyāsadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position. When the intrigue of the Battle of Kurukṣetra was going on, she was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war.

The Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed.
SB 1.16.26-30, Purport:

By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.

SB Canto 2

One should not deprecate the Supreme Lord for the creation of this miserable world, just as one should not blame the king for creating a prisonhouse in the government.
SB 2.7.50, Purport:

One should not deprecate the Supreme Lord for the creation of this miserable world, just as one should not blame the king for creating a prisonhouse in the government. The prisonhouse is a necessary institution of the governmental establishment for those who are disobedient to the laws of the government. Similarly, this material world, full of miseries, is a temporary creation of the Lord for those who have forgotten Him and are trying to lord it over the false manifestation. He, however, is always anxious to get the fallen souls back home, back to Godhead, and for this He has given so many chances to the conditioned souls via the authoritative scriptures, His representatives, and personal incarnations also. Since He has no direct attachment to this material world, He is not to be blamed for its creation.

SB Canto 3

SB 3.16.5, Translation:

A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.

A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead.
SB 3.16.5, Purport:

A Vaiṣṇava, therefore, should be fully qualified. As stated in the Bhāgavatam, anyone who has become a Vaiṣṇava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritāmṛta. A devotee should always see that his Vaiṣṇava qualities increase with the advancement of his Kṛṣṇa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee's duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.

SB Canto 6

SB 6.2.3, Translation:

A king or governmental official should be so well qualified that he acts as a father, maintainer and protector of the citizens because of affection and love. He should give the citizens good advice and instructions according to the standard scriptures and should be equal to everyone. Yamarāja does this, for he is the supreme master of justice, and so do those who follow in his footsteps. However, if such persons become polluted and exhibit partiality by punishing an innocent, blameless person, where will the citizens go to take shelter for their maintenance and security?

Here the Queen blames supreme providence for her son's death.
SB 6.14.54, Translation and Purport:

Alas, O Providence, O Creator, You are certainly inexperienced in creation, for during the lifetime of a father You have caused the death of his son, thus acting in opposition to Your creative laws. If You are determined to contradict these laws, You are certainly the enemy of living entities and are never merciful.

This is the way a conditioned soul condemns the supreme creator when he meets reverses. Sometimes he accuses the Supreme Personality of Godhead of being crooked because some people are happy and some are not. Here the Queen blames supreme providence for her son's death. Following the creative laws, a father should die first and then his son. If the creative laws are changed according to the whims of providence, then providence certainly should not be considered merciful, but must be considered inimical to the created being. Actually it is not the creator, but the conditioned soul who is inexperienced. He does not know how the subtle laws of fruitive activity work, and without knowledge of these laws of nature, he ignorantly criticizes the Supreme Personality of Godhead.

SB 6.17.18, Translation:

Deluded by ignorance, the living entity wanders in the forest of this material world, enjoying the happiness and distress resulting from his past deeds, everywhere and at all times. (Therefore, my dear mother, neither you nor I am to be blamed for this incident.)

SB 6.18.40, Translation:

This woman, my wife, has adopted a means that follows her nature, and therefore she is not to be blamed. But I am a man. Therefore, all condemnation upon me! I am not at all conversant with what is good for me, since I could not control my senses.

SB Canto 8

"I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me."
SB 8.12.16, Purport:

Lord Śiva's desiring to see Lord Viṣṇu reveal the most attractive and beautiful form of a woman was certainly a joking affair. Lord Śiva knew that he could not be agitated by any so-called beautiful woman. "The Daityas may have been bewildered," he thought, "but since even the demigods could not be agitated, what to speak of me, who am the best of all the demigods?" However, because Lord Śiva wanted to see Lord Viṣṇu's form as a woman, Lord Viṣṇu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Viṣṇu told Lord Śiva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Kṛṣṇa consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Śiva could remain unagitated.

SB Canto 10.1 to 10.13

No one can blame Nāradajī for encouraging Kaṁsa to kill the sons of Devakī.
SB 10.1.69, Purport:

No one can blame Nāradajī for encouraging Kaṁsa to kill the sons of Devakī. The saint Nārada is always a well-wisher for human society, and he wanted the Supreme Personality of Godhead, Kṛṣṇa, to descend to this world as soon as possible so that the society of demigods would be pleased and would see Kaṁsa and his friends killed by Kṛṣṇa. Kaṁsa would also attain salvation from his nefarious activities, and this too would very much please the demigods and their followers. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that Nārada Muni sometimes did things that were beneficial to the demigods and the demons simultaneously. Śrī Vīrarāghava Ācārya, in his commentary, has included the following half-verse in this regard: asurāḥ sarva evaita lokopadrava-kāriṇaḥ. Asuras are always disturbing elements for human society.

One cannot be blamed for protecting one's own child at the sacrifice of another's.
SB 10.3.51, Purport:

Vasudeva knew very well that as soon as the daughter was in the prison house of Kaṁsa, Kaṁsa would immediately kill her; but to protect his own child, he had to kill the child of his friend. Nanda Mahārāja was his friend, but out of deep affection and attachment for his own son, he knowingly did this. Śrīla Viśvanātha Cakravartī Ṭhākura says that one cannot be blamed for protecting one's own child at the sacrifice of another's. Furthermore, Vasudeva cannot be accused of callousness, since his actions were impelled by the force of Yogamāyā.

Devakī knew very well that because the killing of her many children had been ordained by destiny, Kaṁsa was not to be blamed.
SB 10.4.5, Purport:

Devakī knew very well that because the killing of her many children had been ordained by destiny, Kaṁsa was not to be blamed. There was no need to give good instructions to Kaṁsa. Upadeśo hi murkhāṇāṁ prakopāya na śāntaye (Cāṇakya Paṇḍita). If a foolish person is given good instructions, he becomes more and more angry. Moreover, a cruel person is more dangerous than a snake. A snake and a cruel person are both cruel, but a cruel person is more dangerous because although a snake can be charmed by mantras or subdued by herbs, a cruel person cannot be subdued by any means. Such was the nature of Kaṁsa.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.73.9, Translation:

O master, Madhusūdana, we do not blame this King of Magadha, since it is actually by Your mercy that kings fall from their royal position, O almighty Lord.

SB 11.23.52, Translation:

If the soul himself were the cause of happiness and distress, then we could not blame others, since happiness and distress would be simply the nature of the soul. According to this theory, nothing except the soul actually exists, and if we were to perceive something besides the soul, that would be illusion. Therefore, since happiness and distress do not actually exist in this concept, why become angry at oneself or others?

SB 11.26.17, Translation:

How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a snake.

SB 11.28.25, Translation:

For one who has properly realized My personal identity as the Supreme Godhead, what credit is there if his senses—mere products of the material modes—are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 14.29, Translation:

"This body is a transformation of dirt, and the eatables are also a transformation of dirt. Please reflect upon this. You are blaming Me without consideration. What can I say?"

CC Madhya-lila

The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed.
CC Madhya 3.6, Purport:

"One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world." The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.

CC Madhya 3.178, Translation:

"Make some arrangement so that I may not leave you and at the same time people may not blame Me for remaining with relatives after taking sannyāsa."

CC Madhya 3.181, Translation:

Śacīmātā said, "It will be a great happiness for me if Nimāi (Śrī Caitanya Mahāprabhu) stays here. But at the same time, if someone blames Him, it will be my great unhappiness."

If a son does not search after Kṛṣṇa but simply remains at home, he is certainly blamed by experienced saintly persons.
CC Madhya 3.181, Purport:

It is a great happiness for a mother if her son does not leave home to search out Kṛṣṇa but remains with her. At the same time, if a son does not search after Kṛṣṇa but simply remains at home, he is certainly blamed by experienced saintly persons. Such blame certainly causes great unhappiness for a mother. If a real mother wants her son to progress spiritually, she had better allow him to go out searching for Kṛṣṇa. The mother naturally desires the welfare of the son. If a mother does not allow her son to search for Kṛṣṇa, she is called mā, which indicates māyā. By allowing her son to go as a sannyāsī and search for Kṛṣṇa, Śacīmātā instructs all mothers of the world. She indicates that all sons should become real devotees of Kṛṣṇa and should not stay at home under the care of an affectionate mother.

Neither Lord Buddha nor Śaṅkarācārya is to be blamed.
CC Madhya 25.91, Purport:

An ordinary living being cannot actually understand the meaning of the Vedānta-sūtra. One can understand the meaning if he hears it from the authority, Vyāsadeva himself. For this purpose, Vyāsadeva gave a commentary on the Brahma-sūtra in the form of Śrīmad-Bhāgavatam. He had been instructed to do this by his spiritual master, Nārada. Of course, Śaṅkarācārya distorted the meaning of the Brahma-sūtra because he had a motive to serve. He wanted to establish Vedic knowledge in place of the atheistic knowledge spread by Lord Buddha. All these necessities are there according to time and circumstances. Neither Lord Buddha nor Śaṅkarācārya is to be blamed. The time required such an explanation for the understanding of various types of atheists. The conclusion is that one cannot understand the meaning of the Vedānta-sūtra without going through Śrīmad-Bhāgavatam and rendering devotional service. Caitanya Mahāprabhu therefore further explains the matter in the following verses.

Other Books by Srila Prabhupada

Nectar of Devotion

"Dear friend, You are blaming the aroma of the flowers for the tears in Your eyes. You are rebuking the air for the standing of the hairs on Your body. And You are cursing Your walking in the forest for Your thighs' being stunned. But Your faltering voice reveals the cause to be different: it is just Your attachment for Kṛṣṇa!"
Nectar of Devotion 28:

When the ecstatic symptoms cannot be checked and they simultaneously appear in four or five different categories, this stage of ecstatic love is called shining. The example is cited, in this connection, that when the sage Nārada saw Lord Kṛṣṇa standing before him, his body became so stunned that he stopped playing on his vīṇā. Because of his faltering voice, he could not offer any prayers to Kṛṣṇa, and his eyes filled with tears. Thus, Nārada's ability to see Kṛṣṇa was also obstructed.

When similar symptoms were manifest in the body of Śrīmatī Rādhārāṇī, some of Her friends criticized Her: "Dear friend, You are blaming the aroma of the flowers for the tears in Your eyes. You are rebuking the air for the standing of the hairs on Your body. And You are cursing Your walking in the forest for Your thighs' being stunned. But Your faltering voice reveals the cause to be different: it is just Your attachment for Kṛṣṇa!"

When a person blames himself for committing an inappropriate action, his feeling is called guilt.
Nectar of Devotion 29:

When a person blames himself for committing an inappropriate action, his feeling is called guilt.

One day Śrīmatī Rādhārāṇī was churning yogurt for Kṛṣṇa. At that time the jeweled bangles on Her hands were circling around, and She was also chanting the holy name of Kṛṣṇa. All of a sudden She thought, "I am chanting the holy name of Kṛṣṇa, and My superiors—My mother-in-law and My sister-in-law—may hear Me!" By this thought Rādhārāṇī became overanxious. This is an instance of feeling guilty because of devotion to Kṛṣṇa.

"My dear Yaśodā, your son has very cunningly stolen a lump of butter from my home. And to make me blame my own son for His mischief, He has smeared some of the butter on my son's face while he was sleeping!"
Nectar of Devotion 49:

There is the following example of a mixture of parental love and laughter. A friend of mother Yaśodā told her, "My dear Yaśodā, your son has very cunningly stolen a lump of butter from my home. And to make me blame my own son for His mischief, He has smeared some of the butter on my son's face while he was sleeping!" Upon hearing this, mother Yaśodā shook her curved eyebrows. She could only look at her friend with a smiling face. May mother Yaśodā bless everyone with this smiling attitude. In this example the whole is the parental love, and the part is the laughter.

Krsna, The Supreme Personality of Godhead

"My dear sister, do not be sorry, and do not blame me in that way. We should always remember that we are all only toys in the hands of providence."
Krsna Book 82:

Vasudeva replied to his sister, "My dear sister, do not be sorry, and do not blame me in that way. We should always remember that we are all only toys in the hands of providence. Everyone is under the control of the Supreme Personality of Godhead. It is under His control only that all kinds of fruitive actions and their reactions take place. My dear sister, you know that we were very much harassed by King Kaṁsa, and by his persecutions we were scattered here and there. We were always full of anxieties. Only in the last few days have we returned to our own places, by the grace of God."

The creation of the material world can therefore be taken as one of the pastimes of the Lord; it is called one of the Lord's pastimes because He creates this material world whenever He desires. This desire of the Supreme Personality of Godhead is also extreme mercy on His part because it gives the conditioned souls another chance to develop their original consciousness and thus go back to Godhead. Therefore no one can blame the Supreme Lord for creating this material world.
Krsna Book 87:

The creation of the material world can therefore be taken as one of the pastimes of the Lord; it is called one of the Lord's pastimes because He creates this material world whenever He desires. This desire of the Supreme Personality of Godhead is also extreme mercy on His part because it gives the conditioned souls another chance to develop their original consciousness and thus go back to Godhead. Therefore no one can blame the Supreme Lord for creating this material world.

When there were responsible kings, up to the time of Dvāpara-yuga, when Lord Kṛṣṇa was present, the king was liable to be blamed for the untimely death of a child in the presence of his parents.
Krsna Book 89:

Once upon a time in Dvārakā, a brāhmaṇa's wife gave birth to a child. Unfortunately, however, just after being born and touching the ground, the child immediately died. The brāhmaṇa father took the child and went directly to the palace of the King. The brāhmaṇa was very upset because of the untimely death of the child in the presence of his young father and mother. Thus his mind became very much disturbed. Formerly, when there were responsible kings, up to the time of Dvāpara-yuga, when Lord Kṛṣṇa was present, the king was liable to be blamed for the untimely death of a child in the presence of his parents. Similarly, such responsibility was there during the time of Lord Rāmacandra. As we have explained in the First Canto of Śrīmad-Bhāgavatam, the king was so responsible for the comforts of the citizens that he was to see that there was not even excessive heat or cold. Now the brāhmaṇa whose child had died, thinking there was no fault on his own part, immediately went to the palace door with the dead child in his arms and accused the King as follows.

Renunciation Through Wisdom

When Jesus Christ was being crucified, he did not blame anyone for it.
Renunciation Through Wisdom 2.3:

The devotees of the Lord understand that it is māyā's influence that has spoiled the people and made them demoniac. Thus the inherently noble disposition of the devotees leads them to think only of the demons' benefit, without a tinge of envy. The devotees are therefore known as patita-pāvana, "the saviors of the fallen." In fact, the devotees are more compassionate than the Supreme Lord Himself. Of course, it is the Supreme Lord's grace alone that makes them more compassionate than the Lord. And by the mercy of such devotees, the lowest sinful men and women can attain the lotus feet of the Lord.

On the other hand, offending such pure devotees finishes all possibility of salvation. If one offends the Supreme Lord, only His pure devotees can save the offender, but if one offends the pure devotee, then even the Supreme Lord will not save the offender from doom. For this reason alone, pure devotees never feel offended. When Jesus Christ was being crucified, he did not blame anyone for it. Haridāsa Ṭhākura was severely lashed in twenty-two marketplaces by the Muslim Kazi's sentries. Still he prayed to the Lord not to punish his tormentors. Lord Nityānanda was wounded by the two rascals Jagāi and Mādhāi, yet the Lord stood His ground, bleeding profusely. He delivered the two notorious brothers and thus brilliantly exemplified the title patita-pāvana. Such is the profound compassion of the pure devotees.

Facts about "Blame (Books)"
Compiled byVrindi + and MadhuGopaldas +
Completed sectionsALL +
Date of first entryDecember 21, 0008 JL +
Date of last entryDecember 25, 0009 JL +
Total quotes33 +
Total quotes by sectionBG: 2 +, SB: 18 +, CC: 6 +, OB: 7 +, Lec: 0 +, Conv: 0 + and Let: 0 +