seeing through the eyes of scriptures
commentaries Bhagavad Gita 6.9
madhyastha-dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate
su-hrt--by nature a well-wisher; mitra--benefactor with affection; ari--enemy; udasina--neutral between belligerents; madhya-stha--mediator between the belligerents; dvesya--envious; bandhusu--among relatives or well-wishers; sadhusu--unto the pious; api--as well as; ca--and; papesu--unto the sinners; sama-buddhih--having equal intelligence; visisyate--is far advanced.A person is said to be still further advanced when he regards all--the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial--with an equal mind.Prabhupada: Yes. This is the sign of advancement. Because here in this material world, the calculation of friend and enemy, everything, is in relationship with this body, or sense gratification. But realization of God or the Absolute Truth, there is no such material consideration. Another point is that here, all conditioned souls, they are under illusion. Suppose a doctor, a doctor goes to a patient. He is under convulsion, he's talking nonsense. That does not mean he will refuse to treat him. He's treats him as friend. Although the patient calls him by ill names, bad names, still he gives him medicine. Just like Lord Jesus Christ said that "You hate the sin, not the sinner." Not the sinner. This is very nice. Because sinner is illusioned. He's mad. If you hate him, then how you can deliver him? Therefore those who are devotees, those who are really servant of God, they have no hate for anyone.
Just like Lord Jesus Christ, when he was being crucified, he was requesting God: "My Lord, please excuse them. They do not know what they are doing." This is the position of the devotee. Yes. Because they are mad after materialistic way of thinking, so they cannot be hated. Anyone. So this Krsna consciousness movement is so nice that there is no question of hating. Everyone is welcome. Please come here. Chant Hare Krsna. Take Krsna prasada and hear some nice philosophy from Bhagavad-gita and try to rectify your material conditional life. This is the program -- Krsna consciousness. Lord Caitanya introduced this movement. Yare dekha, tare kaha ‘krsna'-upadesa [Cc. Madhya 7.128]. "Whoever you meet, wherever you meet, simply try to teach him this Krsna consciousness." Krsna-katha. Words from Lord Krsna. You'll be happy and they will be happy. Go on.
Rudra Vaisnava Sampradaya:
One who looks equally upon all these persons mentioned well-wisher, enemy etc. is superior to even one who is performing yoga or the science of the individual consciousness attaining communion with the ultimate consciouness. A well-wisher is benevolent towards one, a friend is affectionate, an enemy causes harm and the envious are persons of aversion. The good are those of righteous behaviour and the sinful are those of unrighteous behavior. The person who through strength and clarity of mind is able to look in equanimity upon all without a doubt excels even the yogi.
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Brahma Vaisnava Sampradaya:
That person verily is distinguished among mortals who feels equanimity towards both those who are righteous and those who are unrighteous. They alone understand that the consciousness residing in every living entity is the Ultimate Consciousness which is the all pervasive medium equally present in all beings. The embodied being is literally the manifestation of this consciousness and the distinctiveness is due to the propensity of one's internal potency. Attributes such as compassion, magnanimity and righteousness are bestowed by the grace of the Supreme Lord as otherwise it is not possible to possess them. This has been confirmed by all the saints and sages.
Essentially all embodied beings are of the form of this consciousness devoid of any defect. The defects that manifest among embodied beings is due to their internal propensity as all are emanations from the Supreme Lord and are dependent solely upon Him. All embodied beings are non- different in their essence and the seeming differences which appear are due to distinctive attributes and any seeming perception of inequality is due to delusion. Thus all human beings are fundamentally and essentially the same. The Brahma Purana states: That the demi-gods in the heavenly dimensions belong to a special category and have special powers and attributes that are natural and eternal in order to regulate universal management throughout creation. The demons possess substantial defects which appear natural to them and are eternal as well. Human being possess both attributes and defects which are also natural and eternal. Only the Supreme Lord Krishna and His authorised incarnations possess eternal attributes always for all time.
It should not be surmised that the righteous ones and the unrighteous one's should be respected alike and regarded the same for that would be a grave error. The Brahma Purana states: If beings of equal qualification are worshipped unequally and people of unequal gradation are worshipped equally they will be relegated from their position even if they happen to be demi- gods. Manu Samhita states: The wealthy, family members, the elders, the learned and the bonafide spiritual preceptor. All these are considered to be venerable in their places but in gradation the subsequent one is superior to the one preceding it. The Brahma Vaivarta Purana states: Whoever respects all living entities with equal vision knowing that the inner essence is the same for all, pleases the Supreme Lord. The distinctions between people due to the differences in their methods of worship will not be disturbing to one who views all with equanimity. Among the venerable ones who perform worship according to the Vedic scriptures, if there is at any time mistakes or defects in the worship it will be viewed with equanimity. The Garuda Purana states: In whatever manner actions are required to be performed in relation to the venerable ones or an enemy then those activities are considered as situated in equanimity.
The Vishnu Purana states that: One who performs activities without expecting anything in return is known as magnanimous. Even while engaged in turmoil the one who extends protection is the friend and the one who refuses protection is the enemy. One who neither helps or harms is known as passive. One who does not act when things are required to be done is known as irresponsible. One who does hateful things is known as evil. One who performs beneficial activities is known as righteous. Whatever activity one is required to perform according to time and circumstances and the Vedic scriptures that activity is considered to be in equanimity. The Narada Purana specifies that: One who is affectionate without any expectation is the magnanimous one. Seeing suffering the one who extends help is the friend. One who causes pain is evil. One who does not reciprocate friendship even when given friendship is ungrateful. One who does good to others only if good was done for them is known as mediocre. The magnanimous one referred to here is the Supreme Lord.
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Sri Vaisnava Sampradaya:
The word suhru refers to one who taking no umbrage in differences of age wishes one well. The word mitra denotes a friend of equal age who wishes one well. Ary is one who wishes one ill. Udasina is a stranger who has no cause to be a friend or a foe. Madhyastha is neutral one who from birth was never a friend or a foe. Dvesya is one who was born as an enemy and bears ill will from birth. Bandhusu is a relative who bears good will from birth. Sadhusu are the saintly and virtuous who follow the path of righteousness. Papesu are the vile and wicked who follow the path of iniquity. A yuktah as referred to by Lord Krishna in the previous verse is one who has completely abandoned material pursuits and has ceased from all relationships with the world. Such a person has nothing to gain therefore nothing to lose and views all with equal vision in equanimity.
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Kumara Vaisnava Sampradaya:
Lord Krishna is stating that one who regards equally the well-wishers such as relatives who help due to relations and friends who help due to affection without desiring anything from them and is also nonplussed by those who wish to do harm such as an enemy or the envious, as well as those of righteous conduct and those of unrighteous conduct, such a person excels even the yogi or one perfecting the science of the individual consciousness attaining communion w
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Views: 307
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Comment by Paramananda das on October 19, 2011 at 5:18am
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Comments: when viewing the wrong doers with an equal mind ,what comes to mind is the equanimity
of Vasudeva in his dealings with Kamsa and Prahlada Maharaja with Hiranyakasipu, this of course does not mean Krsna or His pure devotees does not reciprocate with those who they deal with according to their "dealings" with them, reciprocations is everything in relations to persons, but Lord Krsna is advising us to see all as spirit souls ,and even if they act in an ignorant way, still see them as such this will protect one from anxiety due to material contact...
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In the Krsna book chapter one Srila Prabhupada states about Vasudeva:He said, "My dear brother-in-law Kamsa, you are the most famous king of the Bhoja dynasty, and people know that you are the greatest warrior and a valiant king. How is it that you are so infuriated that you are prepared to kill a woman who is your own sister at this auspicious time of her marriage? Why should you be so much afraid of death? Death is already born along with your birth. From the very day you took your birth, you began to die. Suppose you are twenty-five years old; that means you have already died twenty-five years. Every moment, every second, you are dying. Why then should you be so much afraid of death? Final death is inevitable. You may die either today or in a hundred years; you cannot avoid death. Why should you be so much afraid? Actually, death means annihilation of the present body. As soon as the present body stops functioning and mixes with the five elements of material nature, the living entity within the body accepts another body, according to his present action and reaction. It is just as when a man walks on the street; he puts forward his foot, and when he is confident that his foot is situated on sound ground, he lifts the other foot. In this way, one after another, the body changes and the soul transmigrates. See how the plantworms change from one twig to another so carefully! Similarly, the living entity changes his body as soon as the higher authorities decide on his next body. As long as a living entity is conditioned within this material world, he must take material bodies one after another. His next particular body is offered by the laws of nature, according to the actions and reactions of this life."This body is exactly like one of the bodies which we always see in dreams. During our dream of sleep, we create so many bodies according to mental creation. We have seen gold and we have also seen a mountain, so in a dream we can see a golden mountain by combining the two ideas. Sometimes in dreams, we see that we have a body which is flying in the sky, and at that time we completely forget our present body. Similarly, these bodies are changing. When you have one body, you forget the past body. During a dream, we may make contact with so many new kinds of bodies, but when we are awake we forget them all. And actually these material bodies are the creations of our mental activities. But at the present moment we do not recollect our past bodies."The nature of the mind is flickering. Sometimes it accepts something, and immediately it rejects the same thing. Accepting and rejecting is the process of the mind in contact with the five objects of sense gratification: form, taste, smell, sound, and touch. In its speculative way, the mind comes in touch with the objects of sense gratification, and when the living entity desires a particular type of body, he gets it. Therefore, the body is an offering by the laws of material nature. The living entity accepts a body and comes out again into the material world to enjoy or suffer according to the construction of the body. Unless we have a particular type of body, we cannot enjoy or suffer according to our mental proclivities inherited from the previous life. The particular type of body is actually offered to us according to our mental condition at the time of death."The luminous planets like the sun, moon or the stars reflect themselves in different types of reservoirs, like water, oil or ghee. The reflection moves according to the movement of the reservoir. The reflection of the moon is on the water, and the moving water makes the moon also appear to be mov
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but actually the moon is not moving. Similarly, by mental concoction, the living entity attains different kinds of bodies, although actually he has no connection with such bodies. But on account of illusion, being enchanted by the influence of maya, the living entity thinks that he belongs to a particular type of body. That is the way of conditioned life. Suppose a living entity is now in a human form of body. He thinks that he belongs to the human community, or a particular country or particular place. He identifies himself in that way and unnecessarily prepares for another body which is not required by him. Such desires and mental concoctions are the cause of different types of body. The covering influence of material nature is so strong that the living entity is satisfied in whatever body he gets, and he identifies with that body with great pleasure. Therefore, I beg to request you not to be overwhelmed by the dictation of your mind and body.When I first read this in 1978 I decided to become a devotee and join ISKCON.In Hari Bhakti Vilasa ,Srila Sanatana Goswami has given sastric reference to the importance of reading Bhagavad Gita during Kartika:It is further said:
"O Narada, I have personally seen that a person who happily reads Bhagavad-gita during the month of Karttika does not return to the world of birth and death."I like to close this with some important verses from the 12 chapter of the Bhagavad Gita:advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksamisantustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah"One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me—such a devotee of Mine is very dear to Me."yasman nodvijate loko
lokan nodvijate ca yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah"He for whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me."
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samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitahtulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah"One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and who is engaged in devotional service—such a person is very dear to Me."
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Commentary by Sri Ramanuja of Sri Sampradaya:
6.9 The first line of the verse beginning with ‘benefactor,’ etc. is a single compound word. Visisyate, he excels, i.e. he is the best among all those who are established in Yoga-(a different reading is vimucyate, he becomes free); sama-buddhih, who has sameness of view, i.e. whose mind is not engaged with the question of who one is and what he does; with regard to a suhrd, benefactor-one who does some good without consideration of return; mitram, a friend, one who is affectionate; arih, a foe; udasinah, a neutral, who sides with nobody; madhyasthah, an arbiter, who is a well-wisher of two conflicting parties; dvesyah, the hateful, who is repulsive to oneself; bandhuh, a relative;- to all these as also sadhusu, with regard to good people, who follow the scriptures; api ca, and even; papesu, sinners, who perform prohibited actions-with regard to all of them. Therefore, to acquire this excellent result-
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
One who looks equally upon all these persons mentioned well-wisher, enemy etc. is superior to even one who is performing yoga or the science of the individual consciousness attaining communion with the ultimate consciouness. A well-wisher is benevolent towards one, a friend is affectionate, an enemy causes harm and the envious are persons of aversion. The good are those of righteous behaviour and the sinful are those of unrighteous behavior. The person who through strength and clarity of mind is able to look in equanimity upon all without a doubt excels even the yogi.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
That person verily is distinguished among mortals who feels equanimity towards both those who are righteous and those who are unrighteous. They alone understand that the consciousness residing in every living entity is the Ultimate Consciousness which is the all pervasive medium equally present in all beings. The embodied being is literally the manifestation of this consciousness and the distinctiveness is due to the propensity of one’s internal potency. Attributes such as compassion, magnanimity and righteousness are bestowed by the grace of the Supreme Lord as otherwise it is not possible to possess them. This has been confirmed by all the saints and sages.
Essentially all embodied beings are of the form of this consciousness devoid of any defect. The defects that manifest among embodied beings is due to their internal propensity as all are emanations from the Supreme Lord and are dependent solely upon Him. All embodied beings are non- different in their essence and the seeming differences which appear are due to distinctive attributes and any seeming perception of inequality is due to delusion. Thus all human beings are fundamentally and essentially the same. The Brahma Purana states: That the demi-gods in the heavenly dimensions belong to a special category and have special powers and attributes that are natural and eternal in order to regulate universal management throughout creation. The demons possess substantial defects which appear natural to them and are eternal as well. Human being possess both attributes and defects which are also natural and eternal. Only the Supreme Lord Krishna and His authorised incarnations possess eternal attributes always for all time.
It should not be surmised that the righteous ones and the unrighteous one’s should be respected alike and regarded the same for that would be a grave error. The Brahma Purana states: If beings of equal qualification are worshipped unequally and people of unequal gradation are worshipped equally they will be relegated from their position even if they happen to be demi- gods. Manu Samhita states: The wealthy, family members, the elders, the learned and the bonafide spiritual preceptor. All these are considered to be venerable in their places but in gradation the subsequent one is superior to the one preceding it. The Brahma Vaivarta Purana states: Whoever respects all living entities with equal vision knowing that the inner essence is the same for all, pleases the Supreme Lord. The distinctions between people due to the differences in their methods of worship will not be disturbing to one who views all with equanimity. Among the venerable ones who perform worship according to the Vedic scriptures, if there is at any time mistakes or defects in the worship it will be viewed with equanimity. The Garuda Purana states: In whatever manner actions are required to be performed in relation to the venerable ones or an enemy then those activities are considered as situated in equanimity.
The Vishnu Purana states that: One who performs activities without expecting anything in return is known as magnanimous. Even while engaged in turmoil the one who extends protection is the friend and the one who refuses protection is the enemy. One who neither helps or harms is known as passive. One who does not act when things are required to be done is known as irresponsible. One who does hateful things is known as evil. One who performs beneficial activities is known as righteous. Whatever activity one is required to perform according to time and circumstances and the Vedic scriptures that activity is considered to be in equanimity. The Narada Purana specifies that: One who is affectionate without any expectation is the magnanimous one. Seeing suffering the one who extends help is the friend. One who causes pain is evil. One who does not reciprocate friendship even when given friendship is ungrateful. One who does good to others only if good was done for them is known as mediocre. The magnanimous one referred to here is the Supreme Lord.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Lord Krishna is stating that one who regards equally the well-wishers such as relatives who help due to relations and friends who help due to affection without desiring anything from them and is also nonplussed by those who wish to do harm such as an enemy or the envious, as well as those of righteous conduct and those of unrighteous conduct, such a person excels even the yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness.
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