Humble sage

Expressions researched:
"humble sage" |"humble sages"

BG Chapters 1 - 6

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste).

BG 5.18, Translation and Purport:

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste).

A Kṛṣṇa conscious person does not make any distinction between species or castes. The brāhmaṇa and the outcaste may be different from the social point of view, or a dog, a cow, and an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramātmā, is present in everyone's heart. Such an understanding of the Supreme is real knowledge. As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramātmā regardless of the circumstances of the living entities. The Lord as Paramātmā is present both in the outcaste and in the brāhmaṇa, although the body of a brāhmaṇa and that of an outcaste are not the same. The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality.

SB Canto 4

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)."

SB 4.16.19, Purport:

The word kūṭa-stha, meaning "without change," is also very significant. There are two kinds of living entities-nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nityānām. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the material varieties as being actually different from one another. In this connection we should remember that the embodiment of the conditioned soul is considered to be like a dress. One may dress in different ways, but a really learned man does not take dresses into consideration. As stated in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)."

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." A learned person sees everyone equally on a spiritual basis, and a learned person, a devotee, wants to see everyone developed in Kṛṣṇa consciousness.

SB 4.31.2, Purport:

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."

When one actually becomes spiritually advanced, he does not see the difference between one living entity and another. This platform is attained by determination. When perfect knowledge is expanded, one ceases to see the outward covering of the living entity. He sees, rather, the spirit soul within the body. Thus he does not make distinctions between a human being and an animal, a learned brāhmaṇa and a caṇḍāla.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." (BG 5.18)

A learned person sees everyone equally on a spiritual basis, and a learned person, a devotee, wants to see everyone developed in Kṛṣṇa consciousness. The place where the Pracetās were residing was perfect for executing spiritual activities, for it is indicated that the great sage Jājali attained mukti (liberation) there. One desiring perfection or liberation should associate with a person who is already liberated. This is called sādhu-saṅga (CC Madhya 22.83), associating with a perfect devotee.

SB Canto 5

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord.

SB 5.5.26, Purport:

The Supreme Lord is situated everywhere, and wherever He is situated is His temple. We even offer respects to a temple from a distant place, and all living entities should similarly be offered respect. This is different from the theory of pantheism, which holds that everything is God. Everything has a relationship with God because God is situated everywhere. We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra-nārāyaṇa. Nārāyaṇa is present in the rich as well as the poor. One should not simply think Nārāyaṇa is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone—even to cats and dogs.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." (BG 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-dṛk, sama-dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states: vivikta-dṛṣṭi jīvānāṁ dhiṣṇyatayā parameśvarasya bheda-dṛṣṭiḥ. "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is situated in every living entity."

SB Canto 6

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)."

SB 6.10.9, Purport:

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." The different forms of these living entities are only their external dresses. Every living being is actually a spirit soul, a part and parcel of God. Therefore one should not favor only one kind of living being. A Vaiṣṇava sees all living entities as part and parcel of God. As the Lord says in Bhagavad-gītā (5.18 and 18.54):

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)."

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." A Vaiṣṇava, therefore, is truly a perfect person because he laments to see others unhappy and feels joy at seeing others happy. A Vaiṣṇava is para-duḥkha-duḥkhī; he is always unhappy to see the conditioned souls in an unhappy state of materialism. Therefore a Vaiṣṇava is always busy preaching Kṛṣṇa consciousness throughout the world.

SB Canto 7

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." Paṇḍitāḥ, those who are actually learned—the equipoised, advanced devotees who have full knowledge of everything—do not see any living entity as an enemy or friend.

SB 7.5.11, Translation and Purport:

Prahlāda Mahārāja replied: Let me offer my respectful obeisances unto the Supreme Personality of Godhead, whose external energy has created the distinctions of "my friend" and "my enemy" by deluding the intelligence of men. Indeed, I am now actually experiencing this, although I have previously heard of it from authoritative sources.

As stated in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." Paṇḍitāḥ, those who are actually learned—the equipoised, advanced devotees who have full knowledge of everything—do not see any living entity as an enemy or friend. Instead, with broader vision, they see that everyone is part of Kṛṣṇa, as confirmed by Śrī Caitanya Mahāprabhu (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (CC Madhya 20.108)). Every living entity, being part of the Supreme Lord, is meant to serve the Lord, just as every part of the body is meant to serve the whole body.

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." (BG 5.18) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal.

SB 7.12.10, Purport:

Here is another important warning that a man must save himself from attraction to woman. Until one is self-realized, fully independent of the illusory conception of the material body, the duality of man and woman must undoubtedly continue, but when one is actually self-realized this distinction ceases.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." (BG 5.18) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal. This is the test of self-realization. One must realize perfectly that the living being is spirit soul but is tasting various types of material bodies. One may theoretically understand this, but when one has practical realization, then he actually becomes a paṇḍita, one who knows. Until that time, the duality continues, and the conception of man and woman also continues. In this stage, one should be extremely careful about mixing with women. No one should think himself perfect and forget the śāstric instruction that one should be very careful about associating even with his daughter, mother or sister, not to speak of other women.

SB Canto 9

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being.

SB 9.21.6, Purport:

Rantideva perceived the presence of the Supreme Personality of Godhead in every living being, but he never thought that because the Supreme Lord is present in every living being, every living being must be God. Nor did he distinguish between one living being and another. He perceived the presence of the Lord both in the brāhmaṇa and in the caṇḍāla. This is the true vision of equality, as confirmed by the Lord Himself in Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-nārāyaṇa, or "poor Nārāyaṇa," Rantideva had no reason to give preference to any one person. The idea that because Nārāyaṇa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-nārāyaṇa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Nārāyaṇa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead (hari-sambandhi-vastunaḥ). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Māyāvāda philosophy, is always misleading, and Rantideva would never have accepted it.

CC Madhya-lila

"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." Those who are highly advanced in spiritual understanding do not care about a person's material condition.

CC Madhya 10.54, Translation and Purport:

After hearing Śrī Caitanya Mahāprabhu's praise, Bhavānanda Rāya submitted, "I am in the fourth class of the social order, and I engage in mundane affairs. Although I am very fallen, You have still touched me. This is proof that You are the Supreme Personality of Godhead."

As stated in the Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)."

Those who are highly advanced in spiritual understanding do not care about a person's material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brāhmaṇa, a dog, a caṇḍāla or anyone else. He is not influenced by the material body but sees a person's spiritual identity. Consequently Bhavānanda Rāya appreciated Śrī Caitanya Mahāprabhu's statement, which showed that the Lord did not consider the social position of Bhavānanda Rāya, who belonged to the śūdra caste engaged in mundane activities. Rather, the Lord considered the spiritual position of Bhavānanda Rāya, along with that of Rāmānanda Rāya and his brothers. The servant of the Lord is also similarly inclined. He gives shelter to any person—any living entity—regardless of whether he belongs to a brāhmaṇa family or a caṇḍāla family. The spiritual master reclaims all people and encourages everyone in spiritual life. By taking shelter of such a devotee, one can make his life successful.

"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)." A mahā-bhāgavata, being learned and advanced in spiritual consciousness, sees no difference between a tiger, an elephant or a learned scholar.

CC Madhya 17.31, Translation and Purport:

While the Lord was bathing and murmuring the Gāyatrī mantra, the elephants came before Him. The Lord immediately splashed some water on the elephants and asked them to chant the name of Kṛṣṇa.

Śrī Caitanya Mahāprabhu was the Supreme Personality of Godhead playing the part of a very great, advanced devotee. On the mahā-bhāgavata platform, the devotee makes no distinction between friends and enemies. On that platform he sees everyone as a servant of Kṛṣṇa. As stated in the Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)."

A mahā-bhāgavata, being learned and advanced in spiritual consciousness, sees no difference between a tiger, an elephant or a learned scholar. The test of advanced spiritual consciousness is that one becomes fearless. He envies no one, and he is always engaged in the Lord's service. He sees every living entity as an eternal part and parcel of the Lord, rendering service according to his capacity by the will of the Supreme Lord.

CC Antya-lila

CC Antya 4.177, Translation and Purport:

“"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater."

This is a quotation from the Bhagavad-gītā (5.18).

Renunciation Through Wisdom

The Gītā (5.18) states, "The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)."

Renunciation Through Wisdom 1.9:

Therefore all activities except those performed as a sacrifice to Lord Viṣṇu are whimsical actions done of one's own volition. They are not performed under the Supreme Lord's direction or sanction. Since such activities stem from the material modes of nature, they are automatically under nature's total control. The Supreme Lord is merely an impartial and silent witness to such activities.

The actions of the karma-yogī, or devotee, are always connected with the Absolute Truth. Hence the devotee remains situated on the transcendental platform, far beyond the mundane sphere. In such a realized position, he does not see this material creation as separate from the Supreme Lord but as a transformation of His energy. Such perceptions are unhindered by the the material modes of nature. Indeed, the karma-yogī's realization of everything's inherent connection with Lord Kṛṣṇa is equipoised and transcendental. The Gītā (5.18) states, "The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)."

Srimad-Bhagavatam Lectures

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater or outcaste." (Bg 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord.

Lecture on SB 5.5.26 -- Vrndavana, November 13, 1976:

The Supreme Lord is situated everywhere, and wherever He is situated is His temple. We even offer respects to a temple from a distant place, and all living entites should similarly be offered respect. This is different from the theory of pantheism, which holds that everything is God. Everything has a relationship with God because God is situated everywhere. We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra-nārāyaṇa. Nārāyaṇa is present in the rich as well as the poor. One should not simply think Nārāyaṇa is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone—even to cats and dogs.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater or outcaste." (Bg 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-dṛk, sama-dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states, vivikta-dṛṣṭi-jīvānāṁ dhiṣṇyatayā parameśvarasya bheda-dṛṣṭiḥ: "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is sitauted in every living entity."

1974 Conversations and Morning Walks

Because our vision is from the standard of the soul. The soul is there in elephant as well as in the learned scientist. So paṇḍitāḥ sama-darśinaḥ (BG 5.18), means a learned, advanced, spiritualist, he sees that everyone is soul.

Room Conversation with Scientists -- July 2, 1974, Melbourne:

Prabhupāda: I am not thinking of India. I am not thinking of India. I am thinking for the whole human society. Why shall I think for India? Vasudhā eva kuṭumbakam. When we become God conscious, then we don't think in that way, "I am Indian," "I am Englishman," "I am Australian," "I am this," no. We don't think. This is the crippled thinking of the materialistic person. Paṇḍitāḥ sama darśinaḥ (BG 5.18). Find out this verse.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

Cāru:

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater."

Prabhupāda: Because our vision is from the standard of the soul. The soul is there in elephant as well as in the learned scientist. So paṇḍitāḥ sama-darśinaḥ (BG 5.18), means a learned, advanced, spiritualist, he sees that everyone is soul. The body, material body, is dress. Just like we are talking with Dr. such and such, not with the dress. We are not interested with the dress, but we are interested with you, person. Similarly, these bodies are dresses, different dresses, according to the price he has paid. According to his work, nature gives him. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27).

1975 Correspondence

"The humble sage by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog, and a dog-eater (outcaste.)" It is only on the spiritual platform or Krishna consciousness or God consciousness platform that there is no such discrimination.

Letter to Ed Gilbert -- Vrindaban 9 September, 1975:

Please accept my greetings. I am in due receipt of your letter dated August 19, 1975 redirected to me from New York. Regarding your question, God does not discriminate, but so long as we have got forms we have to discriminate. Without God consciousness the discrimination is there. Why should think that you are American or that he is an Indian? Upon this platform of discrimination the whole philosophy of nationalism, communism, this ism and that ism is going on. When one learns how to see individual persons without discrimination, then he becomes perfect. That is described in the Bhagavad-gita: vidya vinyaya sampanne/ brahmane gavi hastini/ suni caiva svapake ca/ panditah sama darsinah (BG 5.18). "The humble sage by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog, and a dog-eater (outcaste.)" It is only on the spiritual platform or Krishna consciousness or God consciousness platform that there is no such discrimination. So if you remain on the material platform and artificially desire no discrimination it is not possible.

1977 Correspondence

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste)." So Krsna consciousness means not to make any distinctions of black or white, Christian or Muslim or Hindu, African, American or Indian. Krsna claims everyone as His son.

Letter to Charles (Krsna Balarama) -- Hare Krsna Land ,Bombay, India 29 April, 1977:

We are not concerned with the skin but with the soul. As it is stated in the Bhagavad-gita As It Is:

"vidya-vinyaya-sampanne

brahmane gavi hastini

suni caiva svapake ca

panditah sama-darsinah"

(BG 5.18)

"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste)."

So Krsna consciousness means not to make any distinctions of black or white, Christian or Muslim or Hindu, African, American or Indian. Krsna claims everyone as His son. This movement of Krsna consciousness is an attempt to enlighten the whole world on the spiritual platform. We are trying to do this. Please try to help us. By your letter, you appear to be a very intelligent young man. Try to understand this whole philosophy and work cooperatively with Brahmananda Swami to spread Krsna consciousness to all of your countrymen.

Your letter is so nice that I have asked that it be published in our Back to Godhead magazine. Thank you very much for your nice sentiments. I hope this meets you well.