How To Overcome Envy
Here are two interesting lectures concerning overcoming envy:
Deadly disease of envy and it's cure. 2015.01.17 -
Click here for: Lecture 1
Click here for: Lecture 2
SYNONYMS
TRANSLATION
PURPORT
>>> Ref. VedaBase => SB 3.29.24
>>> Ref. VedaBase => SB 11.23.3
SYNONYMS
TRANSLATION
PURPORT
Deadly disease of envy and it's cure. 2015.01.17 -
Lecture 1 (London) by Bhakti Vijnana Gosvami
Click here for: Lecture 2
aham sarvesu bhutesu
bhutatmavasthitah sada
tam avajnaya mam martyah
kurute 'rca-vidambanam
SYNONYMS
aham -- I; sarvesu -- in all; bhutesu -- living entities; bhuta-atma -- the Supersoul in all beings; avasthitah -- situated; sada -- always; tam -- that Supersoul; avajnaya -- disregarding; mam -- Me; martyah -- a mortal man; kurute -- performs; arca -- of worship of the Deity; vidambanam -- imitation.
TRANSLATION
I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.
PURPORT
In purified consciousness, or Krsna consciousness, one sees the presence of Krsna everywhere. If, therefore, one only engages in Deity worship in the temple and does not consider other living entities, then he is in the lowest grade of devotional service. One who worships the Deity in the temple and does not show respect to others is a devotee on the material platform, in the lowest stage of devotional service. A devotee should try to understand everything in relationship with Krsna and try to serve everything in that spirit. To serve everything means to engage everything in the service of Krsna. If a person is innocent and does not know his relationship with Krsna, an advanced devotee should try to engage him in the service of Krsna. One who is advanced in Krsna consciousness can engage not only the living being but everything in the service of Krsna.
From Srimad Bhagavatam, Canto 3, Chapter 29, text 21 (SB 3.29.21)
SB 1.2.6
sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
Synonyms:
saḥ — that; vai — certainly; puṁsām — for mankind; paraḥ — sublime; dharmaḥ — occupation; yataḥ — by which; bhaktiḥ — devotional service; adhokṣaje — unto the Transcendence; ahaitukī — causeless; apratihatā — unbroken; yayā — by which; ātmā — the self; suprasīdati — completely satisfied.
Translation:
The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
Purport:
In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
We have purposely denoted dharma as occupation because the root meaning of the word dharma is “that which sustains one’s existence.” A living being’s sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Kṛṣṇa is the eternal attraction for all of them. Kṛṣṇa is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
ŚB 3.29.20
yatha vata-ratho ghranam
avrnkte gandha asayat
evam yoga-ratam ceta
atmanam avikari yat
SYNONYMS
yatha -- as; vata -- of air; rathah -- the chariot; ghranam -- sense of smell; avrnkte -- catches; gandhah -- aroma; asayat -- from the source; evam -- similarly; yoga-ratam -- engaged in devotional service; cetah -- consciousness; atmanam -- the Supreme Soul; avikari -- unchanging; yat -- which.
TRANSLATION
As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Krsna consciousness, can catch the Supreme Soul, who is equally present everywhere.
PURPORT
As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramatma feature, is present everywhere, even in the heart of every living being. It is stated in Bhagavad-gita that the Supreme Personality of Godhead is ksetra jna, present within this body, but He is also simultaneously present in every other body. Since the individual soul is present only in a particular body, he is altered when another individual soul does not cooperate with him. The Supersoul, however, is equally present everywhere. Individual souls may disagree, but the Supersoul, being equally present in every body, is called unchanging, or avikari. The individual soul, when fully saturated with Krsna consciousness, can understand the presence of the Supersoul. It is confirmed in Bhagavad-gita that (bhaktya mam abhijanati [Bg. 18.55]) a person saturated with devotional service in full Krsna consciousness can understand the Supreme Personality of Godhead, either as Supersoul or as the Supreme Person.
ŚB 3.29.22
yo mam sarvesu bhutesu
santam atmanam isvaram
hitvarcam bhajate maudhyad
bhasmany eva juhoti sah
SYNONYMS
yah -- one who; mam -- Me; sarvesu -- in all; bhutesu -- living entities; santam -- being present; atmanam -- the Paramatma; isvaram -- the Supreme Lord; hitva -- disregarding; arcam -- the Deity; bhajate -- worships; maudhyat -- because of ignorance; bhasmani -- into ashes; eva -- only; juhoti -- offers oblations; sah -- he.
TRANSLATION
One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramatma, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.
PURPORT
It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance.
If, without this preliminary knowledge of the Lord's omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance.
ŚB 3.29.23
dvisatah para-kaye mam
manino bhinna-darsinah
bhutesu baddha-vairasya
na manah santim rcchati
SYNONYMS
dvisatah -- of one who is envious; para-kaye -- towards the body of another; mam -- unto Me; maninah -- offering respect; bhinna-darsinah -- of a separatist; bhutesu -- towards living entities; baddha-vairasya -- of one who is inimical; na -- not; manah -- the mind; santim -- peace; rcchati -- attains.
TRANSLATION
One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.
PURPORT
In this verse, two phrases, bhutesu baddha-vairasya ("inimical towards others") and dvisatah para-kaye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee.
It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Krsna consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Krsna consciousness. Even living entities who are lower than human can be raised to Krsna consciousness by other methods. For example, Sivananda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasada. Distribution of prasada, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Krsna consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Puri, was liberated from the material condition.
It is especially mentioned here that a devotee must be free from all violence (jivahimsa). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jivahimsa means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord.
SB 1.2.6
sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
Synonyms:
saḥ — that; vai — certainly; puṁsām — for mankind; paraḥ — sublime; dharmaḥ — occupation; yataḥ — by which; bhaktiḥ — devotional service; adhokṣaje — unto the Transcendence; ahaitukī — causeless; apratihatā — unbroken; yayā — by which; ātmā — the self; suprasīdati — completely satisfied.
Translation:
The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
Purport:
In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
We have purposely denoted dharma as occupation because the root meaning of the word dharma is “that which sustains one’s existence.” A living being’s sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Kṛṣṇa is the eternal attraction for all of them. Kṛṣṇa is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
ŚB 3.29.20
yatha vata-ratho ghranam
avrnkte gandha asayat
evam yoga-ratam ceta
atmanam avikari yat
SYNONYMS
yatha -- as; vata -- of air; rathah -- the chariot; ghranam -- sense of smell; avrnkte -- catches; gandhah -- aroma; asayat -- from the source; evam -- similarly; yoga-ratam -- engaged in devotional service; cetah -- consciousness; atmanam -- the Supreme Soul; avikari -- unchanging; yat -- which.
TRANSLATION
As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Krsna consciousness, can catch the Supreme Soul, who is equally present everywhere.
PURPORT
As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramatma feature, is present everywhere, even in the heart of every living being. It is stated in Bhagavad-gita that the Supreme Personality of Godhead is ksetra jna, present within this body, but He is also simultaneously present in every other body. Since the individual soul is present only in a particular body, he is altered when another individual soul does not cooperate with him. The Supersoul, however, is equally present everywhere. Individual souls may disagree, but the Supersoul, being equally present in every body, is called unchanging, or avikari. The individual soul, when fully saturated with Krsna consciousness, can understand the presence of the Supersoul. It is confirmed in Bhagavad-gita that (bhaktya mam abhijanati [Bg. 18.55]) a person saturated with devotional service in full Krsna consciousness can understand the Supreme Personality of Godhead, either as Supersoul or as the Supreme Person.
ŚB 3.29.22
yo mam sarvesu bhutesu
santam atmanam isvaram
hitvarcam bhajate maudhyad
bhasmany eva juhoti sah
SYNONYMS
yah -- one who; mam -- Me; sarvesu -- in all; bhutesu -- living entities; santam -- being present; atmanam -- the Paramatma; isvaram -- the Supreme Lord; hitva -- disregarding; arcam -- the Deity; bhajate -- worships; maudhyat -- because of ignorance; bhasmani -- into ashes; eva -- only; juhoti -- offers oblations; sah -- he.
TRANSLATION
One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramatma, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.
PURPORT
It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance.
If, without this preliminary knowledge of the Lord's omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance.
ŚB 3.29.23
dvisatah para-kaye mam
manino bhinna-darsinah
bhutesu baddha-vairasya
na manah santim rcchati
SYNONYMS
dvisatah -- of one who is envious; para-kaye -- towards the body of another; mam -- unto Me; maninah -- offering respect; bhinna-darsinah -- of a separatist; bhutesu -- towards living entities; baddha-vairasya -- of one who is inimical; na -- not; manah -- the mind; santim -- peace; rcchati -- attains.
TRANSLATION
One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.
PURPORT
In this verse, two phrases, bhutesu baddha-vairasya ("inimical towards others") and dvisatah para-kaye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee.
It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Krsna consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Krsna consciousness. Even living entities who are lower than human can be raised to Krsna consciousness by other methods. For example, Sivananda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasada. Distribution of prasada, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Krsna consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Puri, was liberated from the material condition.
It is especially mentioned here that a devotee must be free from all violence (jivahimsa). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jivahimsa means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord.
अहमुच्चावचैर्द्रव्यै: क्रिययोत्पन्नयानघे ।
नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिन: ॥ २४ ॥
aham uccāvacair dravyaiḥ
kriyayotpannayānaghe
naiva tuṣye ’rcito ’rcāyāṁ
bhūta-grāmāvamāninaḥ
Synonyms
aham — I; ucca-avacaiḥ — with various; dravyaiḥ — paraphernalia; kriyayā — by religious rituals; utpannayā — accomplished; anaghe — O sinless mother; na — not; eva — certainly; tuṣye — am pleased; arcitaḥ — worshiped; arcāyām — in the Deity form; bhūta-grāma — to other living entities; avamāninaḥ — with those who are disrespectful.
Translation
My dear mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple.
Purport
There are sixty-four different prescriptions for worship of the Deity in the temple. There are many items offered to the Deity, some valuable and some less valuable. It is prescribed in Bhagavad-gītā: “If a devotee offers Me a small flower, a leaf, some water or a little fruit, I will accept it.” The real purpose is to exhibit one’s loving devotion to the Lord; the offerings themselves are secondary. If one has not developed loving devotion to the Lord and simply offers many kinds of foodstuffs, fruits and flowers without real devotion, the offering will not be accepted by the Lord. We cannot bribe the Personality of Godhead. He is so great that our bribery has no value. Nor has He any scarcity; since He is full in Himself, what can we offer Him? Everything is produced by Him. We simply offer to show our love and gratitude to the Lord.
This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasāda. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one’s relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasāda. Distribution of prasāda to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead.
Real love and devotion is accepted by the Lord. Many valuable foodstuffs may be presented to a person, but if the person is not hungry, all such offerings are useless for him. Similarly, we may offer many valuable items to the Deity, but if we have no real sense of devotion and no real sense of the Lord’s presence everywhere, then we are lacking in devotional service; in such a state of ignorance, we cannot offer anything acceptable to the Lord.
>>> Ref. VedaBase => SB 3.29.24
na tatha tapyate viddhah
puman banais tu marma-gaih
yatha tudanti marma-stha
hy asatam parusesavah
SYNONYMS
na -- not; tatha -- in the same way; tapyate -- is caused pain; viddhah -- pierced; puman -- a person; banaih -- by arrows; tu -- however; marma-gaih -- going to the heart; yatha -- as; tudanti -- prick; marma-sthah -- attaching within the heart; hi -- indeed; asatam -- of evil persons; parusa -- harsh (words); isavah -- the arrows.
TRANSLATION
Sharp arrows which pierce one's chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.>>> Ref. VedaBase => SB 11.23.3
Deadly disease of envy and it's cure. 2015.01.18 - Lecture 2 (London) by Bhakti Vijnana Gosvami
Click here for: Lecture 2
SB 3.29.25
arcadav arcayet tavad
isvaram mam sva-karma-krt
yavan na veda sva-hrdi
sarva-bhutesv avasthitam
SYNONYMS
arca-adau -- beginning with worship of the Deity; arcayet -- one should worship; tavat -- so long; isvaram -- the Supreme Personality of Godhead; mam -- Me; sva -- his own; karma -- prescribed duties; krt -- performing; yavat -- as long as; na -- not; veda -- he realizes; sva-hrdi -- in his own heart; sarva-bhutesu -- in all living entities; avasthitam -- situated.
TRANSLATION
Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.
PURPORT
Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men -- the brahmanas, the vaisyas, the ksatriyas and the sudras -- and for the different asramas-brahmacarya, grhastha, vanaprastha and sannyasa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.
The word sva-karma-krt in this verse is very significant. Sva-karma-krt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-krt means that one should discharge the duties prescribed for him without neglect.
SB 3.29.26
atmanas ca parasyapi
yah karoty antarodaram
tasya bhinna-drso mrtyur
vidadhe bhayam ulbanam
SYNONYMS
atmanah -- of himself; ca -- and; parasya -- of another; api -- also; yah -- one who; karoti -- discriminates; antara -- between; udaram -- the body; tasya -- of him; bhinna-drsah -- having a differential outlook; mrtyuh -- as death; vidadhe -- I cause; bhayam -- fear; ulbanam -- great.
TRANSLATION
As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.
PURPORT
There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee's outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.
SB 3.29.27
atha mam sarva-bhutesu
arcadav arcayet tavad
isvaram mam sva-karma-krt
yavan na veda sva-hrdi
sarva-bhutesv avasthitam
SYNONYMS
arca-adau -- beginning with worship of the Deity; arcayet -- one should worship; tavat -- so long; isvaram -- the Supreme Personality of Godhead; mam -- Me; sva -- his own; karma -- prescribed duties; krt -- performing; yavat -- as long as; na -- not; veda -- he realizes; sva-hrdi -- in his own heart; sarva-bhutesu -- in all living entities; avasthitam -- situated.
TRANSLATION
Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.
PURPORT
Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men -- the brahmanas, the vaisyas, the ksatriyas and the sudras -- and for the different asramas-brahmacarya, grhastha, vanaprastha and sannyasa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.
The word sva-karma-krt in this verse is very significant. Sva-karma-krt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-krt means that one should discharge the duties prescribed for him without neglect.
SB 3.29.26
atmanas ca parasyapi
yah karoty antarodaram
tasya bhinna-drso mrtyur
vidadhe bhayam ulbanam
SYNONYMS
atmanah -- of himself; ca -- and; parasya -- of another; api -- also; yah -- one who; karoti -- discriminates; antara -- between; udaram -- the body; tasya -- of him; bhinna-drsah -- having a differential outlook; mrtyuh -- as death; vidadhe -- I cause; bhayam -- fear; ulbanam -- great.
TRANSLATION
As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.
PURPORT
There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee's outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.
SB 3.29.27
atha mam sarva-bhutesu
bhutatmanam krtalayam
arhayed dana-manabhyam
maitryabhinnena caksusa
SYNONYMS
atha -- therefore; mam -- Me; sarva-bhutesu -- in all creatures; bhuta-atmanam -- the Self in all beings; krta-alayam -- abiding; arhayet -- one should propitiate; dana-manabhyam -- through charity and respect; maitrya -- through friendship; abhinnena -- equal; caksusa -- by viewing.
TRANSLATION
Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.
PURPORT
It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook. The impersonalist sometimes accepts a poor individual soul as being daridra-narayana, meaning that Narayana, the Supreme Personality of Godhead, has become poor. This is a contradiction. The Supreme Personality of Godhead is full in all opulences. He can agree to live with a poor soul or even with an animal, but this does not make Him poor.
There are two Sanskrit words used here, mana and dana. Mana indicates a superior, and dana indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that mana, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brahmana are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuntha situation everywhere. That is His inconceivable potency. Therefore, when Narayana is living in the heart of a hog, He does not become a hog-Narayana. He is always Narayana and is unaffected by the body of the hog.
SB 11.23.3
na tatha tapyate viddhah
puman banais tu marma-gaih
yatha tudanti marma-stha
hy asatam parusesavah
SYNONYMS
na -- not; tatha -- in the same way; tapyate -- is caused pain; viddhah -- pierced; puman -- a person; banaih -- by arrows; tu -- however; marma-gaih -- going to the heart; yatha -- as; tudanti -- prick; marma-sthah -- attaching within the heart; hi -- indeed; asatam -- of evil persons; parusa -- harsh (words); isavah -- the arrows.
TRANSLATION
Sharp arrows which pierce one's chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.
na tatha tapyate viddhah
puman banais tu marma-gaih
yatha tudanti marma-stha
hy asatam parusesavah
SYNONYMS
na -- not; tatha -- in the same way; tapyate -- is caused pain; viddhah -- pierced; puman -- a person; banaih -- by arrows; tu -- however; marma-gaih -- going to the heart; yatha -- as; tudanti -- prick; marma-sthah -- attaching within the heart; hi -- indeed; asatam -- of evil persons; parusa -- harsh (words); isavah -- the arrows.
TRANSLATION
Sharp arrows which pierce one's chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.
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