19 Sep Srimad-Bhagavatam, Canto 3, Chapter 24, The Renunciation Of Kardama Muni, Text 45.
THE FOLLOWING LECTURE ON SRIMAD-BHAGAVATAM, CANTO 3, CHAPTER 24, THE RENUNCIATION OF KARDAMA MUNI, TEXT 45, WAS GIVEN BY HIS HOLINESS BHAKTI CARU SWAMI IN ISKCON UJJAIN, INDIA ON 19th SEPTEMPER 2010.
Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
Srimad Bhagavatam, third Canto, chapter twenty four, ‘The Renunciation of Kardama Muni’, text forty five.
vasudeve — to Vasudeva; bhagavati — the Personality of Godhead; sarva–jne — omniscient; pratyak–atmani — the Supersoul within everyone; parena — transcendental; bhakti-bhavena — by devotional service; labdha-atma — being situated in himself; mukta-bandhanah — liberated from material bondage.
He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vasudeva, the omniscient Supersoul within everyone.
When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vasudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhatma, self-realization, or mukta–bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of maya. Maya always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of maya.
The word parena is very significant. Para means “transcendental, untinged by material contamination.” Full consciousness that one is an eternal servant of the Lord is called para bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddha bhakti, contaminated bhakti. One can actually become liberated by execution of para bhakti.
Another word mentioned here is sarva–jne. The Supersoul sitting within the heart is all-cognizant. He knows. I may forget my past activities due to the change of body, but because the Supreme Lord as Paramatma is sitting within me, He knows everything; therefore the result of my past karma, or past activities, is awarded to me. I may forget, but He awards me suffering or enjoyment for the misdeeds or good deeds of my past life. One should not think that he is freed from reaction because he has forgotten the actions of his past life. Reactions will take place, and what kind of reactions there will be is judged by the Supersoul, the witness.
[End of Purport]
He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vasudeva, the omniscient Supersoul within everyone.
So, Kardama Muni’s attainment of spiritual perfection is being described here and through this description it has also been informed to us what actually happens when one achieves spiritual perfection in this way. Kardama Muni went to the forest in order to meditate upon the Supreme Personality of Godhead and he was engaged in what is known as astanga yoga or dhyana yoga. The process of astanga yoga, it is called astanga because it has eight stages. Asta means eight, anga means parts or limbs or sections. So there are eight stages of achieving the perfection through internalizing the consciousness. The first stage of astanga yoga is yama. The eight stages are respectively yama, niyama, asana, pranayama, pratyahara, dhyana, dharana and samadhi. These are the eight stages. The eight stages starting from yama, or external purification, purification of the body. Niyama, the internal purification, the purification of the mind. We can say the body is purified not only by cleaning the body, but the body also is purified by the proper eating or foodstuff, the body is purified through proper action. So those are prescribed in the first stage of astanga yoga.
Then internal purification is through proper execution of the mental activities. Purification of the mind is actually freeing the mind from the influences of rajo guna and tamo guna. Tada rajas-tamo-bhavah kama-lobhadayas ca ye. [SB 1.2.19] They properly practice to free the mind from lust, greed, anger, etcetera. Then asana: to learn how to use the body for achieving that particular goal. People think that yoga asanas are just some yoga postures. Yes, these are the yoga postures but the purpose of the postures is to situate the soul properly within the body. Just like when you drive a car, what do you do? Or when you drive a cycle, what do you have to do? First you have to sit on the seat. If you don’t know how to sit on that car, on the driver’s seat, will you be able to drive? If you sit on the passenger’s seat, will you be able to drive? You have to sit on the particular seat, the driver’s seat in order to properly control the body. Just as you sit in the driver’s seat to properly control the car, the vehicle. The human bodies, all bodies are actually a kind of a machine. Bhramayan sarva-bhutani yantrarudhani mayaya. [BG 18.61] The maya is making us travel to different places in this material nature through different types of material bodies. Yantrarudhani mayaya. So, asana is the chapter or the limb of astanga yoga through which one learns how to properly situate oneself in this body.
And then comes pranayama. Pranayama is the controlling of the breathing. Actually, although we notice two types of functions of breathing but actually there are three aspects of breathing. Inhale, exhale and retain (between inhaling and exhaling). In a normal condition people just breath in and out but a yogi masters the art of retaining the prana (life air) and that is the most important thing. Pranapana-gati ruddhva pranayama-parayanah. [Bg 4.29] Krishna is saying that in Bhagavad Gita. Prana, apana, gati, ruddhva, checking that, restraining the movement of this prana and apana. And pranayama-parayanah, a yogi becomes engaged in practice of pranayama. Now, ultimately what a yogi does, a yogi learns – because inhale and exhale everyone is doing, everyone can do that as long as one is alive – but the art of pranayama is to learn how to control, how to check, how to stop the process of breathing, how to retain. That retaining process is called ‘kumbhaka.’ Rechaka means exhale, uraka means inhale and kumbhaka means to retain, to stop the air within. Either prana or apana. The prana vayu is keeping the soul and apana vayu is helping the excretion from the body. We can see that also, the yogis show this mystic power or this ability.
Like, this year in Kumbha Mela, I remember there was one “pilot baba.’ [laughter] He was very popular. I mean the pilot baba’s tent was actually the most busy tent. And pilot baba, I heard, became so popular because he was going inside, like he would go into a box, into a trunk, they would lock the trunk and they would put the trunk under the ground and keep the trunk there for a long, long time, maybe forty eight hours or something. And not only pilot baba, I heard, I haven’t watched it myself, I heard, that pilot baba one [unclear]‘s disciple also was performing this kind of thing. So this is the power of pranayama.
When I was young, I remember seeing one once. Near our house, it was in the broad day light, right by the side of the road, in the main street, once I saw a big crowd next to a bus stand. So out of curiosity I went there and I saw that two legs are sticking out. The body has gone in, inside the ground and the legs are sticking out. [laughs] That means he has just gone underground and from the shape and size of the legs I could see that it was quite a young boy, may be about fourteen, fifteen years old. And I just watched it, “Fine, he is doing that.” [laughs] I didn’t really pay much, I was not so impressed myself. And then after some hours when I came back I saw still there is a crowd and I saw that the boy is still in that position. His body, head downwards, had been buried and his legs are sticking out. So this is the practice of pranayama. They learn how to control, how to stop breathing. If you stop breathing then whether you are under the ground or above the ground, inside water or in the sky, it doesn’t matter; you won’t breathe. This is just a way to demonstrate that they are not breathing. And ultimately this pranayama process, through this pranayama, they would stop breathing for not only days together, for months together they would stop breathing. That is the perfection of pranayama.
And mind you, this is only the fourth stage of astanga yoga. What is the fifth stage of astanga yoga? The fifth stage of astanga yoga is pratyahara. Pratyahara means withdrawing: withdrawing the senses from the objects of the senses. What is the natural characteristic of the senses? The natural characteristic of the senses is to run after the objects of the senses. Isn’t the mind always running after the objects of the senses? Dhyayato vishayan pumsah sangas teshupajayate. [Bg 2.62] Dhyayato vishayan pumsah, the senses are constantly running towards the objects of the senses, or actually the mind is constantly running to the objects of the senses through the senses. So, a yogi at that time, he withdraws the consciousness from the objects of the senses. He doesn’t see, his eyes are open. He doesn’t see, he doesn’t hear, he doesn’t allow the senses to go out. Don’t we notice that, we also get into states like that? When you are asleep, where are your senses? Sometimes some people even sleep with their eyes open, but do they see? [laughter] No, eyes may be open but they won’t see. Ears are open when you are sleeping, do we hear? No. Why? Because the consciousness has been withdrawn. Actually the thing happens naturally due to the withdrawal of the senses from the objects of the senses, or withdrawal of the consciousness at the time of sleep. But for a yogi, he practices and through practices he does that.
And this is, mind you, just the preparation for meditation. And then only he projects his consciousness to the core of his heart, which is called dhyana, the sixth stage of astanga yoga; meditation. When the meditation is fixed, then it is called dharana. And when the Supersoul is perceived in the core of the heart then that is called samadhi. So here the description is of samadhi, how Kardama Muni achieved his samadhi. Vasudeve bhagavati sarva-jne pratyag atmani. He is seeing the all-cognizant Supersoul, sarva-jne pratyag-atmani, in his heart, pratyag-atmani, who is the Supreme Personality of Godhead, Vasudeva, the omniscient Supersoul within everyone. So this is how he is seeing the Supreme Personality of Godhead. That is the perfection.
Now, is this the end of everything? Is this the end of ultimate perfection, samadhi? No, samadhi is the end of yoga but samadhi is the beginning of bhakti. Where yoga ends, bhakti begins. The Supersoul is seen within the heart and when the jiva, minute spirit soul, minute living entity sees the Supersoul in the heart then what is his natural tendency? The natural tendency is to surrender unto Him. So that surrender, saranagati, is the beginning or basis of devotional service.
tapasvibhyo ‘dhiko yogi
jnanibhyo ‘pi mato ‘dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna
Krishna is telling Arjuna. Yogis are the best, better than the tapasvi (those who are performing austerities and penances), better than the jnanis, jnanibhyo ‘dhiko yogi [jnanibhyo ‘pi mato dhikah]. Then karmibhyas cadhiko yogi, those who are engaged in fruitive activities, yogis are even superior to them. Therefore, Krishna is telling, “Therefore, Arjuna, become a yogi.” But then Krishna says, yoginam api sarvesam mad-gatenantar-atmana. [Bg 6.47] Among all the yogis who is mad-gatenantar-atmana? Shraddhavan bhajate yo mam, shraddhavan, with shraddha, with faith, one who is serving the Supreme Personality of Godhead, serving Me Krishna is telling Arjuna, shraddhavan bhajate yo mam, bhajate, rendering devotional service unto Me, sa me yuktatamo matah, he is the most intimately connected to Me, meaning he is the greatest of the yogis. Because the purpose of yoga, the word yoga means to be connected, sannyasa yoga yuktena, yoga yuktena. So to be connected to the Lord is the goal of yoga and who is most intimately connected? One who is engaged in His devotional service.
So this is how the sixth chapter ends in Bhagavad Gita. The chapters dealing with karma yoga end and then the bhakti begins.
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chhrnu
So Krishna is telling shraddhavan bhajate yo mam sa me yuktatamo matah, and here Krishna is telling mayy asakta-manah partha, asakta-manah, mind attached to Me. Mayy asakta-manah partha and yogam yunjan mad-asrayah, being connected to Me, yunjan. And mad-asrayah, taking shelter of Me. What is the best way to be connected to Krishna? By forcing ourselves to? Forcing Krishna to allow us to be connected? Or depending upon Krishna to allow us to be connected? That is mad-asrayah, being surrendered unto Me. Therefore surrender is the most important thing, mam ekam saranam vraja, saranagati. [Bg 18.66] Once again we are going back to the same point. Saranagati, surrender to Krishna is the only way. Bhakto ‘si me sakha ceti rahasyam hy etad uttamam. [Bg 4.3] “You are my devotee. Devotee means you are surrendered to Me. Therefore I will reveal it to you.” And Prabhupada in the purport is saying that if somebody tries to merge into Brahman through meditation and all, they are not going to achieve spiritual perfection. The way to achieve spiritual perfection through yoga is by being surrendered to Krishna. Time and time again this has been the instruction in the scriptures.
Another word mentioned here is sarva-jne, Prabhupada is saying. The Supreme Personality of Godhead is all-cognizant. It is not that we are doing something and Krishna doesn’t know. Whatever you are doing Krishna is aware of it and accordingly Krishna will reciprocate. Ye yatha mam prapadyante. [Bg 4.11] Krishna knows how we are surrendering unto Him, how we are reacting towards Him. If we think that Krishna is our enemy, Krishna will say, “Okay, tams tathaiva bhajamy aham. Okay, you think I am your enemy, okay, I will become your enemy, but watch out when I become your enemy. Just read Ramayana. Just read Mahabharata. You’ll see what happens to those who think that I am their enemy.” Destroyed, no matter how powerful they were, totally annihilated, with everything, with their family members, with their followers.
On the other hand, if we surrender unto Krishna then what’s the benefit? Aham tvam sarva-papebhyo moksayisyami ma sucah. [Bg 18.66] “I will deliver you. Paritranaya sadhunam. [Bg 4.8] If you become My devotee then I will deliver you.” And Krishna is all-cognizant. Krishna knows what is going on in our hearts. We may deceive the whole world, we may very successfully deceive the whole world, still we won’t be able to cheat Krishna. We won’t be able to deceive Krishna. Therefore it is better to be surrendered to Krishna. It doesn’t matter what the whole world is thinking about us. What should really matter is how Krishna is thinking about us. How the whole world thinks about us is not important, how Krishna thinks about us is what really matters.
The process is very simple. Prabhupada is making that point time and time again. The process is very simple, very simple. Susukham kartum avyayam. [Bg 9.2] And execute it happily. Just consider, we just read Kardama Muni’s situation and we heard about how difficult astanga yoga is, takes thousands of years and still one is not sure of achieving perfection. After sixty four thousand years of practice Vishvamitra fell down. So that is how difficult it is. And then after that you have to start from the scratch again. [laughs] And then also there are so many hurdles, so many obstacles. On the other hand, now we are here in ISKCON, how is it going? Is it very difficult? We are enjoying and at the same time we are deriving the highest spiritual benefit.
You see, after achieving perfection, simple words, after going through so many difficulties when a yogi achieves his perfection: what next?! The next is join ISKCON! [laughter] So why go through that unnecessary hassle? Just straight away join ISKCON and follow the process that Srila Prabhupada gave, the process that Krishna gave, the process that Sri Caitanya Mahaprabhu gave. Such an easy process! All we have to do is just surrender to Krishna. All we have to do is chant His Holy Name. All we have to do is to glorify Him! Preaching, why preaching is so important? Because preaching is the glorification of the Supreme Personality of Godhead. When we are preaching to people, what do we do? We simply make them understand how wonderful Krishna is. Of course, we shouldn’t preach like a parrot. We should speak about Krishna, we should try to convince them of Krishna with due understanding and appreciation.
So are you all happy in Krishna consciousness? Is there anyone who is not happy? Or are you afraid of me? [laughter]
Okay, thank you very much!
Does anybody have any question? Yes, Radharani?
BCS: Yeah, right, right. True. In modern day what is going on in the name of yoga is not yoga, it’s a ‘tamasha.’ [meaning: show] Just some physical exercise but what’s the use of that? Just surrender unto Krishna.
BCS: I don’t know how effectively that works but the ultimate determination comes from the taste. Once you get the taste then you don’t have to artificially or separately cultivate your determination. If you like it, then it will automatically happen. Prabhupada sometimes gave the example, when a young boy, when they were children, the boy doesn’t really have any attraction for a girl. But when he grows up to a certain age and then he is attracted to a beautiful girl and it happens naturally. He is automatically attracted, nobody has to tell him. He doesn’t have to become determined to become attracted to her. [laughter] Automatically his heart is just obsessed with her. So Krishna consciousness is like that. At an immature stage we do not develop that attraction but due maturity of devotion, when we develop spiritually, then that attraction will automatically be there. Just as a young boy is attracted to a young girl, a devotee becomes attracted to Krishna.
Devotee: After that verse, the end of the yoga chapter, there is another place where it says renunciation of work is better than one who renounces the fruits of his activity. Also, Krishna says if you are not absorbed completely in pure devotion in the twelfth chapter then [inaudible] you can’t do that.
BCS: Yeah, naturally, that’s what we are saying: pure devotion is naturally superior to yoga.
Devotee: But I mean then if you can’t…
BCS: My question is how do you renounce, how one is able to renounce his actions, the results of his actions?
BCS: How is one able, how does one become able to renounce the results of his actions?
Devotee: Krishna says offer the…
BCS: No, I am asking you, how does one become able to renounce the results of his actions?
Devotee: Offer it to Krishna.
Devotee: But then people have another level, like what Krishna says, then just work for a higher cause if you can’t…
BCS: No, there is nothing beyond that. Serving Krishna, surrendering the results…
Devotee: If somebody is not ready to surrender the fruits of his work, then just offer your activities for some higher cause. It is..
BCS: What is that higher cause?
Devotee: That’s ultimately Krishna.
BCS: Yes. So you are coming back to the same point.
Devotee: Not nationality or not charity
BCS: Right, it is not a matter of mundane activities. The higher cause is…
Devotee: Yes, naturally.
Devotee: But in terms of like yoga is the higher, before bhakti, is renunciation of one’s birth for some higher purpose better than yoga, and how is that?
BCS: The thing is, it’ll depend how one is renouncing, you see, artificially renouncing or he is naturally renouncing by offering it to Krishna. When it is offering to Krishna, that is the highest. And when it is artificially renouncing, then it is lower than yoga. Because artificially doing it, you won’t succeed in doing that. In that respect we can consider Rupa Goswami’s statement in the Nectar of Devotion that
vairagyam phalgu kathyate
Considering the objects that could be engaged in Krishna’s service, considering them, the objects that could have been engaged in Krishna’s service, if one renounces them, thinking that they are mundane, in order to achieve liberation, if they reject that, that is false renunciation. That’s not renunciation. That renunciation will never work. The real renunciation is yukta-vairagya, by offering things to Krishna’s service.
Devotee: On practicing devotional service, even the yogis, now when we are practicing devotional service in ISKCON, those who are well trained are seriously practicing are obviously in that category, but what about those who rather do it sentimentally, without proper training and without knowing much of the etiquettes and the other, you know, and without proper guidance.
BCS: Okay, I got your point.
Devotee: So, what is their condition?
BCS: Yes. You see, there are two ways of becoming rich. One is by working hard and making a lot of money. That way you can become rich. Another way of becoming rich is by being born as the son of a rich man. So if you are the son of a rich man you don’t have to work hard. You simply have to become his son then you will automatically inherit. But in order to inherit you have to rich your maturity. The father doesn’t give the money when the child is minor. Only when he reaches his maturity he inherits the money. So, you see, the process of devotional service, or before that…Let me put it this way. The other processes, astanga yoga and process of tapasya, jnana, liberation, is simply trying to become rich by dint of their own endeavor. But devotional service is the process of becoming rich by becoming the son of the richest person.
Now, the first condition is that you have to become his son. If you do not develop the relationship with your father, the father won’t give you the money. So one may get the opportunity to develop his relationship with his father, but if he doesn’t then he won’t inherit. And then another consideration is that he will have to reach his maturity to inherit. Like, the devotees, like as you were saying, sentimentally, meaning they’re pretending, they are not really developing their relationship with Krishna. That is the consideration. The other consideration is that even if one has developed, even if one has surrendered, even though he is not really aware, he doesn’t really know what it means to be the son of the father – like when one is a child he doesn’t know what it means to be a father, what it means to be a son, what is the relationship – but because he is submissive to the father he is under the protection of the father. The father is grooming him up. Not that as soon as one comes to Krishna consciousness he inherits it. The father grooms him up to the maturity and at that stage of maturity he offers him the inheritance. So that is the meaning of sadhana bhakti and prema bhakti. The wealth is actually prema but sadhana bhakti is the state of maturity, the state of maturing. Through this process of practicing devotional service we are becoming mature.
Devotee: In other words, like if someone has come to the process of devotional service but he is not properly receiving the training from advanced devotees, why I am asking this question is because with some devotees have passed decades in the process but still they seem to be at least externally in the same, I mean not really tangible progress because they have not been under proper training and guidance. So I just wanted to ask in relation to this.
BCS: Well, what to do, what to say. There are various ways of looking at it. One way of looking at it is, it is unfortunate that the senior devotees are not guiding the junior devotees properly in the path of devotion. They are not fulfilling their responsibility. That’s one way of looking at it. It’s unfortunate. The other consideration is, that after all material nature is a place of, you know, it is a testing ground. It’s a field of proving oneself. So maybe Krishna made this arrangement, “Okay, you came to Krishna consciousness. Let Me see how serious you have become.” Why you are blaming the senior devotees? What about yourself? Prabhupada’s books are there, the facilities are there, ISKCON is there, temples are there, the programs are there. I mean, if you don’t attend the mangala arotika you can’t blame the senior devotees for that. [laughs] You have that option. Prabhupada has given the process. So that is the other way of looking at it. And a sincere devotee will take it upon himself, that it is MY defect. Because ultimately what is the criteria for making spiritual advancement? Our own sincerity. Follow the process, it will happen.
Well, I am sure the senior devotees can help, or proper structure can help, so the leaders of the movement should be….There are two ways of looking at it: from the perspective of the leaders or senior devotees and from the perspective of the individual devotees. Yes, the senior devotees have the responsibility to guide the devotees properly but individually we have to see, what can I do? Like, for example, during Prabhupada’s time, the enthusiasm was so high, the spirit was so high. The devotees were so sincerely involved but today, where are those devotees who were so sincerely involved? They can’t blame anybody. They can. One thing they can blame, “Well, this happened in ISKCON, that happened in ISKCON, that’s why I am not in ISKCON.” But the thing is the onus of being in ISKCON lies on us. Prabhupada has created ISKCON as a perfect situation. So we should remain no matter what if we are concerned about our spiritual advancement. Let’s bite the bullet and stay in ISKCON because if you stay in ISKCON the rest will automatically help. And at the same time the senior devotees have to take up the responsibility, take up the right example.
Like, for example, Chowpatty temple is setting such a nice example through this counselor and counselee system. So let’s follow that. It is such a nice way of taking care of the devotees. So let’s follow that. The leaders should think that way. And similarly, if something good is happening here the other devotees will say, “Well, in Ujjain temple this is what is happening. Let’s follow that.” And in this way we will create the enthusiastic atmosphere.
Devotee: Guru Maharaja, in the life sketch of Dhruva Maharaja you see that through pranayama he stopped the universal airs, so how…
BCS: Are you going to try that? [laughter] So if you cannot do that then don’t worry about it. Only Dhruva Maharaja in Satya Yuga could do that. You are a product of Kali Yuga. [laughter]
Devotee: So my question is, how could he do that? He is only person on earth, how he could do that, stop the universal air?
BCS: Okay, how could he do that. Because through this practice he became so close to the Lord. Because the Lord is doing that, He is controlling everyone, and he became so close to Him, and he was doing that, the effect of that prevailed, permeated, and that’s why the universal atmosphere was affected. Just as whatever Krishna does, that affects the whole world, the whole creation. So similarly when a devotee through his devotion comes to the Lord he also becomes related to the creation to some extent in that way. Okay? By performing austerities he became so close that his austerity actually affected the whole universe.
Okay, I’ll stop now. Thank you all very much.
Okay, we will meet you all again. There is an istagosthi at ten o’clock? Ten o’clock. So everyone take care. Be good and serve nicely. Take care of yourselves very nicely and become very good devotees. And always remember one thing, that a good devotee he is more humble than a blade of grass and more tolerant than a tree. He is ready to offer respect to others and he doesn’t desire any respect for himself. A good devotee is a friend to everyone. A good devotee never fights with anyone. A good devotee is never envious of anyone. So become a very good devotee. If you are submissive and humble then there is no room for fighting, no room for quarrel, no room for disagreement. And follow the line of authority. The structure is very important, the line of authority is very important. If you follow the line of authority then the structure will be in place. If you do not follow the line of authority then the structure will fall apart. And if sometimes there is some difficulty, tolerate it. Not that always you will get your way. Not that always you will have your desires fulfilled. So even if your desire is not fulfilled, don’t worry. Carry on. Krishna will reward you. If you become a very good devotee Krishna will reward you. The other devotees may not reward you, temple management may not reward you, your Guru Maharaja may not reward you [laughs] but you can rest assured that if you sincerely follow the process of devotional service Krishna will reward you in the most wonderful way. Prabhupada will reward you in the most wonderful way.
Devotee: Guru Maharaja, you said that a devotee is not envious of anyone, the question is that we see that when certain individuals are envious of us and have been so, despite our endeavors not to cause them any harm or pain, despite our trying of not to be envious of someone, they continue to be envious of us, and…
BCS: Avoid them.
Devotee: What to do?
BCS: Either avoid them, and even better, if you can, still you offer them your love. Even though they are envious, give them your love, because you are compassionate. He is envious because he is in ignorance but by devotional service he will come to the platform of knowledge.
Thank you. Hare Krishna! Gaura Premanande Hari Haribol!
Transcription : Her Grace Ranga Radhika Dasi
Editing : Ramananda Raya Dasa
Audio reference: click here