Transcription and Editing : Nimesh, Ranga Radhika Dasi, Ramananda Raya Dasa

Hare Krishna, so now we are having theseminar, and so we have some special classes. In the morning, we arehaving the classes on “Saranagati,” instead of Bhagavatam class.Actually, this is also Bhagavatam class, because the ultimate goal ofBhagavatam is sharanagati, surrender to Krishna.  Bhagavatam has tenaspects, dasha lakshanam, ten symptoms, and out of that, the finalsymptom is ashraya. The ashraya and sharanagati are the same. Takingshelter of Krishna’s lotus feet is the ultimate consideration ofShrimad-Bhagavatam.  How many of you remember the ten symptoms ofShrimad-Bhagavatam? Very good. Ok, Shankar? Shrimad-Bhagavatam, the tensymptoms? [Shankar replies] Yeah. [Shankar continues] Very good, verygood. So those ten symptoms are, first one is sarga. Sarga means? Sargameans? Creation.  Visarga, then comes visarga. Visarga means? Secondarycreation. The sarga is Vishnu’s creation and visarga is Brahmadownwards. Garbhodakasha…Mahavishnu, Karanodakashayi Vishnu,Garbhodakashayi Vishnu and Kshirodakashayi Vishnu. Mainly,Karanodakashayi Vishnu and Garbhodakashayi Vishnu’s creation is sarga.

Then Brahma comes from the navel of Garbhodakashayi Vishnu. That isBrahma’s origin, that’s how Brahma appeared. And Brahma downwards, fromBrahma created the Prajapatis and, in this way, that creationcontinues. That aspect is visarga. Atra sarga visargas ca, then thirdis? Sthana.  Sthana means the planetary systems. Poshanam? Poshanam isthe maintenance of this creation. Uttaya, who knows the meaning ofuttaya? Yes, Ganganarayan? [Ganganarayan replies] Creative impetus inthe living entities. Uti, the creating impetus, the tendency to create,has been described, uttaya. And then, manvantara.

What is the meaning of the word manvantara? Who knows? Yes,Sadhanasiddha? [Sadhanasiddha replies] Not only the changes, but therule of the Manus. Manus, there are fourteen Manus in a day of Brahma.So how the Manus rule over the… With the Manus, the whole shiftchanges. Indra changes, the demigods changes, even Krishna’sincarnations changes. They are known as manvantara avatars.

So manvantara, ishanukatha? Ishanukatha? Isha, anukatha, who isIsha? The Supreme Personality of Godhead, and the description of Hisactivities is also there in Shrimad-Bhagavatam, ishanukatha, theactivities of different incarnations. Manvantara, ishanukatha, then?Mukti, liberation. Ishanukatha, mukti, nirodha. Nirodha is thecessation of the existence, and then comes ashraya.

So this ashraya literally means? What is the meaning of the wordashraya? Huh? [Devotees reply] Ashraya literally is, Jayesh? [Jayeshreplies]. Ashraya means shelter. So, shelter. Whose shelter? Huh?Krishna’s shelter, the shelter of the Supreme Personality of Godhead.So, ashraya, now ashraya, shelter and surrender. Isn’t it interlinked?When can you get shelter? Or, taking shelter means surrender. Yousurrender, in order to take shelter.

So that’s why sharanagati is the ultimate consideration ofShrimad-Bhagavatam. Yesterday, we discussed according to BhaktivinodThakur’s instructions, following Shrila Rupa Gosvami’s instructions inBhakti-rasamrita-sindhu, and there sharanagati has six limbs, sixbranches or six limbs, six aspects, shad-anga. Anga means? Limbs.Shad-anga sharanagati. What are those six limbs of sharanagati?[Devotees reply] Six limbs are? Dainya, atma-nivedan, goptritve varan,avashya rakshibe krishna vishvash palan, bhakti anukula matra karyarashikar, bhakti pratikula bhav varjan angikar.  Shrila Rupa Gosvami inNectar of Devotion, he put it in the reverse order, or the wayBhaktivinoda Thakur put it, is the, in the reverse order of what RupaGosvami presented. Rupa Gosvami’s presentation is, first is anukulyasyasankalpa, pratikulyasya vivarjanam, rakshise pati iti vishvasha,goptritve varanam tatha.

So it’s coming, in this way, it is, last is pratikulyasyavivarjanam. But Rupa Gosvami is saying that anukulyasya sankalpa,pratikulyasya vivarjanam. But in Bhaktivinoda Thakur’s description,anukulyasya sankalpa, or bhakti anukula matra karya rashikar is thefifth one. And bhakti pratikula bhava varjanam angikar – that is thesixth one.

But Rupa Gosvami is putting anukulyasya sankalpa, pratikulyasyavivarjanam, and then the fourth one, according to Bhaktivinoda Thakur,is avashya rakshibe krishna vishvash palan. Rakshishe iti vishvasha.“Krishna will protect,” that vishvasha, that faith. And then the nextis goptritve varanam tatha. And then dainya and atmanivedana.

Anyway, Bhaktivinod Thakur has put it in a certain way, and we willfollow that order. So first is dainya. Dainya means? What is themeaning of the word dainya? The word dainya means? Humbleness,humility, to feel that “I am very small, I am very fallen.” SoBhaktivinoda Thakur describes that through one of his songs. In thischapter, dainya chapter, there are seven songs by Bhaktivinoda Thakurdescribing dainya, but we have selected the fourth one.  There is noEnglish translation in this, who got it printed? Jayesh? What happened,where is the English translation? I’m sorry, huh, is there any Englishtranslation?

Is there any English translation, because the devotees…you have it? [in Hindi] Aap ko is mein angrezi anuvaad hai? [meaning: do you havethe English translation there?]. No, no, that’s a different one. Anyway, since you are in charge of the classes, Jayesh, make sure thatwhen the verses are printed the translation also is printed.  So dainyais described as, in Bengali I’ll read it: amara jivana sada pape ratanahika punyera lesha. One of the reasons I have selected this‘Saranagati’ as the topic, because many of the devotees they areBengalis and they do not understand English. So at least through this,the Bengalis will also understand what is going on, those who don’tunderstand English. [BCS speaks in Bengali to the public].

Amara jivana sada pape rata nahika punyera lesha. Parere udvegadiyachi je kata diyachi jivera klesha.  Amara jivana, my life. Amarajivana means my life. Sada pape rata. Sada means always. Pape rata,engaged in sinful activities. My life is always engaged in sinfulactivities. Nahika punyera lesha. There is no touch, no tinge of piousactivities. My life is so full of sinful…my life is full of sinfulactivities and there is no tinge of piety in it. And parere udvegadiyachi je kata diyachi jivera klesha. I have inflicted so much painand anxiety to others. And I have given so much distress anddifficulties to them. Did  everybody get a copy of the song, somecopies? So keep this copy because we will sing this song afterwards. So, once again, is it clear in English? How many of you understand

English here? Please raise your hands. Okay, those who understandEnglish, you’re getting it, you’re getting the translation? Bhaktivinode Thakura is lamenting or praying to Krishna, expressing hisanguish, expressing his heart. My life is always engaged in sinfulactivities. [curtains of altar open] Jaya Sri Sri Radha Madana Mohanaki Jaya! Jaya Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri GauraNitai ki Jaya!  Do we consider ourselves to be sinful? How often do wethink that we are sinful? And how often you think you are pious? You’revery pious. How many of you think that you’re a very pious

person? How many of you think that you are a sinful person? Verygood! It seems that Bhaktivinoda Thakura’s preaching is having someeffect. [chuckles] Otherwise, generally how do you feel? Don’t you feelthat you’re very, very pious? “I am so good!” Do you ever think that Iam bad? We always think that we are very good. Not only good, we arevery good! Not only very good, we think that we are the best! ButBhaktivinoda Thakura is teaching us how to develop the mentality ofhumbleness.  Amara jivana sada pape rata nahika punyera lesha. Leshameans a tinge, an iota. There is no touch, there is not a single streakof piety in that life. Parere udvega  diyachi je kata. If we considerseriously, then we can see that we cause so much trouble to others. Wehave caused so much distress to others.  Nija sukha lagi pape nahidare. In order to have my happiness, nija

sukha lagi, for the sake of MY happiness, pape nahi dare, I do notbecome afraid to commit sinful activities. Nija sukha lagi pape nahidare, dayahina svartha para. Dayahina, merciless. And svartha para,selfish. I do not have any mercy. I am merciless and that is for thesake of my happiness. What we don’t do? I am committing so many sinfulactivities for the sake of my pleasure. Nija sukha lagi pape nahi dare,dayahina svartha para. I am so selfish! And I am so merciless.  Paresukha dukhi. And when I see others are enjoying, I become very sad.Others’ pleasure, others’ enjoyment causes ME to suffer. And sadamithya bhashi, always telling lies. I am a liar all the time. Paradukha sukha kara. And others’ suffering gives me pleasure. BhaktivinodaThakura described envy in this way. So he is actually pointing out howenvious we are. The definition of envy according to BhaktivinodaThakura is this: para sukhe dukhi and para dukhe sukhi.  When I seethat the others are suffering I feel very happy. And when I see thatothers are enjoying I feel very sad. That is how Bhaktivinoda Thakurahas described envy. Envy is to see that others are suffering. When Isee others are suffering I feel happy. And when I see that others areenjoying it makes my heart burn with envy.  Ashesha kamana hridi majhemora krodhi dambha parayana. Ashesha kamana, endless desires to enjoy.Hridi majhe mora, in my heart. In my heart there are unlimited desiresto enjoy. And I am krodhi, angry.  And dambha parayana, very proud.Mada matta sada, I am intoxicated with my power. And vishaye mohita, Iam enchanted by my possessions and by my acquisitions. I am alwaysenchanted by the objects of sense enjoyment. Himsa garva vibhushana,and envy and pride are my ornaments. Envy and pride are my ornaments,visbhushana. Nidralasya hata. I am always absorbed in laziness andsleep.  Sukarje virata.  And I am not at all interested in goodactions.  I am lazy and susceptible to sleep and I don’t have anyinterest for sukarja, good actions.  But akarya udyogi ami, in wrongactions I am very, very enthusiastic.  Pratistha lagiya sathyaacarana.  For the sake of establishing myself, for the sake ofestablishing my position I am very deceitful.  Or deceitfully I try toestablish myself, deceitfully I try to possess various things for myenjoyment. And lobha-hata sada kami.  And I am afflicted with greed andlusty desires.  E hena durjana, sajjana varjita.  I am such a wickedperson and the good people, the saintly people avoid me, sajjanavarjita, they have rejected, the saintly people have rejected me.  I amsuch a wicked person. Aparadhi nirantara. I am constantly engaged incriminal activities.  I am always criminal.  Subha-karya-sunyasadanartha manah.  I am avoid of pious activities and always, my mindis absorbed in wrong actions, wrong thoughts, wrong desires nana duhkhejara jara.   And as a result of that, I am afflicted with various kindsof suffering.  Vardhakye ekhana upaya vihina. In my old age now I amcompletely helpless.  I do not have any other recourse, I do not haveany means to save myself.  Ta ‘te dina akincana. On top of that, on topof this condition in my old age, I am very poor and devoid of anypossession.  Bhakativinoda prabhara carane kare duhkha nivedana.Bhaktivinoda Thakur is saying that he is offering these prayers to theSupreme Personality of Godhead, Krishna.  So in this way BhaktivinodaThakur is teaching us how to become humble.  Do you want to becomehumble?  Then what you should do? You just consider that this is yourmentality.   Bhaktivinoda Thakur is speaking in the first person, butactually Bhaktivinoda Thakur is telling us about our situation.  Amarjivana sada pape rata.  Bhaktivinoda Thakur is saying that my life isalways engaged in sinful activities.  But what is Bhaktivinoda Thakuris actually saying, “your life is always engaged in sinfulactivities.”    This is how we have to see ourselves.  This is how wehave to think it is not Bhaktivinoda Thakur who is saying.  It isBhaktivinoda Thakur teaching us and how to go deep into ourselves andsee our actual situation and naturally develop this quality ofhumbleness.

All right?  So, the first limb understood?  Are you going to becomehumble or proud?  How is your situation right now? Are you humble orare you proud?  How many of you think that you are very humble?  Raiseyour hands.  How many of you think that you are full of pride? Please,raise your hands.  Now, do you need to become humble? So what to do?Recognize that your life is full of sinful activity.  So, don’t dothat.  Don’t indulge in sinful activities.  Bhaktivinoda Thakur issaying, amar jivana sada pape rata, teaching us  Our life is alwaysfull of sinful activities.  Wasn’t our life full of sinful activities? Meat eating, intoxication, illicit sex, gambling. So the life wasrevolving around those sinful activities.  But now with the mercy ofSrila Prabhupada we have come to the right place.   And we are learningthe standard, to accept the right standard.  No meat eating, nonon-vegetarian food, no intoxication, no illicit sex, no gambling.Right? Promise?  Good.  Parere udvega diyachi ye kato, diyachi jivereklesa.  I do not know how much suffering I have caused to others.  Letus think back, to how many people we have caused distress andsuffering.  How many of you can think of such actions that you causeddistress to others?  Raise your hands.  How many of you did notunderstand what I said?  Diyachi jivere klesa.  Nija sukha lagi papenahi dari.  For the sake of my own pleasure I do not hesitate to commitsinful activities.  Is it not? Does it not happen?  I don’t care whathappens. But we want to have the object of our sense gratification,object of our desires.  Let us have it. Whether you have to steal,whether you have to lie, whether you have to bribe others, whether youhave to be deceitful.  Let me get some money.  Isn’t that the naturaltendency of the people, the living entities in this material nature? Or let me kill some animal.  Eat their flesh.  Isn’t that what’s goingon in this material world? Nija sukha lagi pae nahi dari. They are notafraid to commit sinful activities, for the sake of their ownpleasure.  They are killing cows without understanding the consequencesof killing cows.  They are just completely oblivious about theconsequences of their sense gratification.   They just want to havetheir sense gratification.  Eating the cows meat. Daya-hina. Merciless.  The cows have to suffer, so what? Somebody was telling methat when one goes to the slaughter house, one can see that althoughthey shoot the cow in the head, to kill the cows, they take a rifle,the rifle shoots the cow,   still it takes the cows six minutes todie.  And what does the cow do?  Writhing in pain, rolling, jumping inpain, whriting in pain.  They don’t care.  Danya hina, merciless.Svartha-para. They are simply concerned about their own sensegratification, they’re so selfish.

Para sukhi dukhi.  And they cannot tolerate the happiness of others.Sada mithya bhase, always telling lies. Isn’t that the condition of thepeople of this age? All these so-called leaders, they are constantlylying, constantly lying. The political leaders are constantly lyingjust to get a vote. “I will do this for you. I’ll do that for you.” Butthey never do that. They know when they’re saying that they’ll never dothat. So this just to give an example of the politicians, that’s anatural tendency of the people. In order to get some money people don’tmind lying, telling lies. In order to get some little pleasure we lie,we cheat. Sada mithya bhasi para dukha sukha kare. And when we see thatthe others are suffering we feel very happy. But that is not the…thatshouldn’t be the mentality of the devotee. A devotee is para dukhedukhi, whereas a non devotee is para dukhe sukhi. Asesa kamana hrdimahje mora krodhi dambha parayana. My heart is full of kamana, lustydesires. There are endless lusty desires in my heart. Hrdi mahje morakrodhi. And when those desires are not fulfilled I become so angry. Bynature I am so angry. Dambha parayana, I am so proud. Mada matta sadabisaye  mohita. I am intoxicated with my achievements, with my vanity.And bisaye mohita, I am enchanted by the allurements of the materialnature. Himsa garva vibhusana, and envy and cruelty and pride are theornaments, are my ornaments. The more proud one is, one thinks that “Iam so big. I am looking so beautiful.” What does ornaments do?Ornaments make us look beautiful. Not men generally. Women wearornaments in order to beautify themselves, to make them look morebeautiful. So these are the ornaments, like vibhusana, dress, beautifuldresses also. We make them, we wear them in order to make us lookbeautiful. And in this world what is the tendency of the people?  Thetendency of the people is to think, the more proud they are, they thinkthe more beautiful they are. They beautify themselves with the prideand vanity and cruelty.

Anyway, so this is how Bhaktivinoda Thakura is describing [curtainsof altar open] Jaya Sri Sri Krishna Balarama ki jaya! Jaya Sri SriRadha Madana Mohana ki jaya! Jaya Sri Sri Gaura Nitai ki jaya! So inthis way Bhaktivinoda Thakura is teaching us how to become humble. Sonow let us sing.

amara jibana, sada pape rata

nahiko punyera lesa

parere udvega, diyachi je kato

diyachi jibere klesa

nija sukha lagi, pape nahi dori,

doya-hina swartha-paro

para-sukhe duhkhi, sada mithya-bhase,

para-duhkha sukha-karo

asesa kamana, hrdi mahje mora,

krodhi, dambha-parayana

mada-matta sada, bisaye mohita,

himsa-garva vibhusana

nidralasya hata, sukarje birata,

akarje udyogi ami

pratistha lagiya, sathya acarana,

lobha-hata sada kami

e heno durjana, saj-jana-barjita,

aparadhi nirantara

subha-karja-sunya, sadanartha-matah,

nana duhkhe jara jara

bardhakye ekhona, upaya-bihina,

ta te dina akincana

bhakativinoda, prabhura carane

kare duhkha nibedana

Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna.  So, in this way Srila Bhaktivinoda Thakur is teachingus how to become humble, which is the first aspect of Saranagati.  Doesanybody have any questions ?

Devotee : [Inaudible]

BCS: At least try to start detecting your sinful activities.  Startit.  You may not think that your whole life is full of sinfulactivities, but when you commit some sinful activity, at least noticeit.  That’s how you begin.

Devotee : [Inaudible]

BCS: As I said, at least start recognizing your sinful activities. Sometimes you may do something good, so that is very good.  Sometimeswe are doing good actions; sometimes you are acquiring piety, that’svery good.  But at least start to recognize the sinful activities.   Itmay not be completely, all the time, be engaged in sinful activities. Or rather, let us consider that only at a very, very exalted stage adevotee thinks like that.  You see, materially everybody feels that Iam the best.   But as he starts to make spiritual advancement, hebegins to feel that he is the worst.  And at the highest stages ofspiritual advancement, he begins to feel that he is really the worst. That’s why he becomes so humble.  Let’s consider Sanatana Goswami,Haridasa Thakura.  They considered themselves so sinful that they didnot even consider to go to the Jagannatha temple.  What to speak ofgoing to the temple, they did not even consider to take the main road. Because they are afraid that if a brahmana stepped onto their shad..,if they touched a brahmana with their shadow, then he will becomecontaminated.  The pujaris will become contaminated by coming incontact even with their shadow.  So, that’s why Sanatana Goswami tookthe road…  He avoided the main road and came by he ocean, when it wasso hot during summer.  This is the mood of an advanced devotee.

Okay? Yes, Akhiladhara prabhu? Yeah, he’ll give the mike.

Devotee: Sometimes people think that they are humble, but sometimes, especially those…

BCS: So what’s your question?

Devotee: huh

BCS: what’s your question?

Devotee: how to deal with that.

BCS: how to deal?

Devotee: how to deal with that. That we can actually get free.

BCS: endeavor. Keep on endeavoring. It’s a struggle, but we have tokeep on  endeavoring. Yes, it’s a struggle. Spiritual life is astruggle. But we have to keep endeavoring and we can’t afford to giveup. Yes, Shankara?

Devotee:

BCS: again. That’s again the same point that Akhiladhara prabhu issaying. It’s a struggle. You are forced to react. You can’t reallymaintain, you know, that standard, or you can’t remain in that loftysituation. But we have to keep on endeavoring and we have examples likeYudhisthira Maharaja. Like all these great devotees. We take theirexamples, how they reacted, did they react? Yudhisthira Maharaja wentthrough so much tribulations. People took advantage of him in so manyways, but did he give up? No, he didn’t give up. He stuck to hisstandard. Similarly, we have to just keep on endeavoring. Just keeptrying. Yes?

Devotee: [inaudible]

BCS: What?

Devotee: [inaudible]

BCS: one has to survive? Maybe…

Devotee: How can one survive earning?

BCS: earning money.

Devotee: [inaudible]

BCS: Okay, okay. Well, you see like we have to also consider that inthe material nature, we’ll never get a perfect situation. But at leastwe have to keep trying. We’ll not get the perfect situation here. Another consideration is that Kali Yuga is an ocean of sinful activities.So whether we know it, whether  consciously or unconsciously we aredragged into various situations. But we have to keep trying. Like whatis BhaktivinodaThakura pointing out? He’s pointing out that we maintaina humble disposition. Sinful activities or pious activities is not theultimate consideration. The ultimate consideration is our own state ofconsciousness. Are we humble or are we proud? This is the mainconsideration. Are we in a position to surrender ourselves to Krishna?That is the consideration. If I am proud I will not be able tosurrender to Krishna. Therefore, let me become humble. And, as we said,like ultimately we won’t, you know… I mean, we never get a perfectsituation. As we said …the goal is not to become sinless. The goal isto become surrendered. The piety is not the goal. Surrender is thegoal. And even if there is some sinful activities involved,unconsciously, then what can be done? Like in the age of Kali it ispractically impossible to maintain a pure life. For example, in Americain milk they put, it is a custom that they put fish oil. So you arethinking that you are drinking milk, you are trying to become avegetarian completely, but you know, you can’t. So in this way thereare so many, like…I mean even the food, Prabhupada once told me, thatin this age it is impossible to maintain the purity of food. That’s whyChaitanya Mahaprabhu gave the Holy Name. So by practice, by becomingsinless we’ll not become pure devotees. By being surrendered to Krishnawe’ll become a pure devotee. That is the consideration. Okay, lastquestion.

Devotee: [inaudible]

BCS: what’s that?

Devotee: [inaudible]

BCS: tolerance and?

Devotee: humility. [inaudible]

BCS: Yes, when you become humble then you become tolerant. Whenyou’re proud you are intolerant. Isn’t it? So there is a link. In orderto become tolerant you have to become humble.

Devotee: sometimes  I feel it is very difficult to tolerate something, so how you should react?

BCS: become humble. [laughter] anyway, see the point is that oursituation is the stage of sadhana bhakti . We are practicing. We arenot perfect as yet. So even if there is imperfection, even if there isfrailty, let’s take it on our stride and carry on. And it is not anintellectual thing. It’s a thing of practical application. Yes, KrishnaDvaipayana? Take the mike.

Devotee: [inaudible]

BCS: how to face the situation?

Devotee: [inaudible]

BCS: okay, so when you see that someone is suffering try to helphim. Right? Instead of becoming happy, you sympathize with hissuffering condition and help him. And when you see that someone ishappy, you also become happy.

Devotee: [inaudible]

BCS: Maybe you can say it in Hindi.

Devotee: [inaudible]

BCS: so what?

Devotee: [inaudible]

BCS: No, tell me what is the question. I…para sukhe dukhi…

Devotee: [inaudible]

BCS: Can you give an example of what you’re talking about?

Devotee: [inaudible] somebody has a nature to become unhappy [inaudible]

BCS: then change the nature. If nature is like that, is it desirable? Is that nature desirable? Is that tendency desirable?

Devotee: The tendency is of others.

BCS: No don’t think about others. Think about yourself. If youdo…are you doing that? Are you doing that? Are you happy when you seethat someone is…do you suffer when you see that someone is happy? No?Then don’t worry about it. What others are doing you may try to givehim an advice. “Don’t do that.” But Bhaktivinoda Thakura is pointingout that this is how we should correct ourselves. The whole process ofdevotional service is actually rectifying ourselves. If we become tooconcerned about others …Prabhupada used to give an example, that don’tworry about where all the people those who came to the market wherethey are going to sleep. [in Bengali] Where the people, those who cameto the market, there are so many people in the market, and if you startwondering where these people are going to sleep, they didn’t come tothe market to sleep to begin with. They have their respective places.So the point is don’t worry about others, think about yourself. Whatcan I do? And when someone is depending upon you, somebody is coming toyou for his guidance, then you can give them the instruction accordingto your realizations.

Devotee: [inaudible]

BCS: cause of his, if somebody is happy by seeing others indistress, then you can , if you see that they’re doing that, give himthe advice that don’t do that, because by doing that you are actuallycausing distress to yourself, right? Say for example, Duryodhana washappy seeing the Pandavas in distress. But what was the outcome ofthat? A war and total destruction. So these are the examples throughwhich we can learn and we can teach others. Then if you do that, whatis the ultimate consideration? If you do that you will suffer. That iswhat we have to teach others and we have to learn ourselves. You gotthe point? And by nature everyone is like…that’s what the condition islike today. Most of the people are envious. Most of the people areproud. Are the people humble nowadays? No. they’re not humble and thatis why they derive pleasure, thinking that “Well, he is suffering and Iam better off. My joy is depending upon their suffering. Let otherssuffer for the sake of my happiness. “That is the mentality. But is itdesirable? That’s the question. It’s not desirable so let’s rectifythat.

Ok, thank you. Hare Krishna! All glories to Srila Prabhupada!