"One who does good my friend is never overcome by evil"

[Paramananda das]

Dandavat pranams

All glories to Sri Guru and Gauranga

All glories to Srila Prabhupada

  Recently I wrote some strong things , however one good thing is in Kali yuga good qualities gets magnified by Krsna..

He states in Bhagavad Gita to Arjuna: "One who does good my friend is never overcome by evil"

Radhanath Swamis doing things to cure eye diseases in Varsana was criticized by some however, this is a Nobel service

In the Bible Jesus Christ has stated:

The eight beatitudes in Matthew 5:3–12 during the Sermon on the Mount are :   the poor in spirit: for theirs is the kingdom of heaven. (5:3)   those who mourn: for they will be comforted. (5:4)   the meek: for they shall inherit the earth. (5:5)   they who hunger and thirst for righteousness: for they will be satisfied. (5:6)   the merciful: for they will be shown mercy. (5:7)   the pure in heart: for they shall see God. (5:8)   the peacemakers: for they shall be called children of God. (5:9)   those who are persecuted for the sake of righteousness: for theirs is the kingdom of heaven. (5:10)

In Srimad Bhagavatam 11 Canto Krsna tells Uddhava to focus on seeing the good in others. Jesus Christ said remove the plank in your own eye before you remove your brothers splinter. (not that we should not know right from wrong,and we should not condone irreligion or take part in it) 

Some devotees that have never met Ramesh Baba from Varsana should be very careful of vaisnava aparadha ,he is one of the sweetest vaisnavas in all of Vraja and with a heart of gold, so no wonder HH Radhanath Swami likes him.

Ramesh Baba once blessed me , I folded my hands when I saw him in Varsana and asked he bless me to keep Varsana in my heart. He smiled and very humbly replied:" You are more blessed than me, Radharani has called you from so far away.

I was just living close by ...

I am simply your humble servant"

He is a vaisnava with a huge heart, one indian  devotee in ISKCON Potomac once asked me about him ,I said you  :" Meet him if you visit Varsana then you judge for yourself",  He came back later and thanked me for having met him. I have gone with Deenabandhu Prabhu in the past many years ago  to see Ramesh Baba also few times when we visited Varsana, I always pray he is well by Radharanis grace..he is not the enemy   as some has portrayed him as...neither is Radhanath Swami...

BG 6.27: The yogī whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.

BG 6.28: Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.

BG 6.29: A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

BG 6.30: For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

your servant

Paramananda das

Bhagavad-gītā As It Is 6.40

śrī-bhagavān uvāca

pārtha naiveha nāmutra

vināśas tasya vidyate

na hi kalyāṇa-kṛt kaścid

durgatiḿ tāta gacchati

SYNONYMS

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; pārtha — O son of Pṛthā; na eva — never is it so; iha — in this material world; na — never; amutra — in the next life; vināśaḥ — destruction; tasya — his; vidyate — exists; na — never; hi — certainly; kalyāṇa-kṛt — one who is engaged in auspicious activities; kaścit — anyone; durgatim — to degradation; tāta — My friend; gacchati — goes.

TRANSLATION

The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

PURPORT

In the Śrīmad-Bhāgavatam (1.5.17) Śrī Nārada Muni instructs Vyāsadeva as follows:

tyaktvā sva-dharmaḿ caraṇāmbujaḿ harer

bhajann apakvo 'tha patet tato yadi

yatra kva vābhadram abhūd amuṣya kiḿ

ko vārtha āpto 'bhajatāḿ sva-dharmataḥ

"If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything." For material prospects there are many activities, both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Kṛṣṇa consciousness. One may argue that by Kṛṣṇa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhāgavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Kṛṣṇa consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Kṛṣṇa consciousness.

The purport may be understood as follows. Humanity may be divided into two sections, namely, the regulated and the nonregulated. Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious, because while enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions, and who thus rise gradually to Kṛṣṇa consciousness, certainly progress in life.

Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life — even to the higher planets — but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

http://www.bhagavad-gita.org/Gita/verse-06-35.html

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary Destruction in this world is caused by diminution due to failure to secure  neither the goal of svarga or heaven nor the goal of moksa or  liberation from material existence. Failure to accomplish one or the other  results in a destructive situation in the hereafter. This means a hellish  destination in the worlds after death in the next life. Lord Krishna answers the  previous verse by assuring that for the righteous who perform virtuous  activities it is not possible to ever have a destructive situation and hellish  destination. This is due to the reality that one is on the path of righteousness  by just commencing with faith the process of yoga or the science of the  individual consciousness attaining communion with the ultimate consciousness.  Lord Krishna addresses Arjuna by the word tatameaning dear one like He  would be speaking to a family member.

Brahma Vaisnava Sampradaya: Madhvacarya There is no commentary for this verse.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Lord Krishna is unconditionally confirming that there is no loss or  diminution in their present life or in their next life for one who sincerely and  earnestly engages themselves in yoga or the science of the individual  consciousness attaining communion with the ultimate consciousness; but who later  discontinues the practice due to weakness of mind and lack of dispassion. The  word vinasas means destruction. It denotes forfeiture of material  enjoyment in svarga loka or the heavenly planets and it also denotes the  loss of spiritual accomplishments as well, both which an aspirant could have  achieved. Destruction also infers the intervention of undesirable obstacles in  the form of negative activities. But when one has performed even a little yogain meditation one is automatically insured that there will be no  diminution either in the present or in the future. How this is so is answered  next.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary In order to dispel all doubts Lord Krishna answers this question by  addressing Arjuna in a very affectionate way by use of the word tata  meaning dear one. Then He confirms to him that there is no downfall or setback  in the present life or in the next life for an aspirant of moksa or  liberation from the material existence who has abandoned the path of karma yoga or prescribed Vedic activities for attaining heaven in  exchange for the sake of cultivating meditation and atma tattva or realisation of the soul. Even if one fails to reach perfection due to digressing  from the path by negligence in dispassion or lethargy in practice still there is  no demerits or diminution because there was no hankering for rewards and thus no  reactions to suffer. If a person is worshipping the demigods with a desire to  obtain some rewards and does not get it, then that person has to accept a  reaction anyway because they deviated from the path right from the very start.  Hence in their present life they feel censure and infamy because the reward  could not be gained to be enjoyed. But in the next life after death one must  still receive the reaction for seeking to enjoy independently of the Supreme  Lord regardless of receiving it or not and the reaction will not be pleasant in  the next life maybe even taking a birth as an animal. It is like a thief who  goes to the market to steal and get caught before getting away still the thief  is bound to be punished for attempting the action without having succeeded. But  this will never be the situation for one who begins the practice of yoga  or the science of the individual consciousness attaining communion with the  ultimate consciousness. One who treads the path of yogaand righteousness  never meets with an inauspicious or evil destiny. The word tata is derived from the word tan meaning to expand.  One who expands himself further is known as tat and one who expands  himself as the son is the father. Thus the father himself is tata  expanding himself as the son. So both the father and the son are addressed as tata. As an analogy the disciple is also accepted as the son by the guru or spiritual master and thus the use of the word tata  illustrates the extreme mercy the guru gives to the disciple as Lord  Krishna is giving to Arjuna.