“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” (Shikshashtaka, 3)

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तृणाद् अपि सुनीचेन
तरोर् इव सहिष्णुना
अमानिना मानदेन
कीर्तनीयः सदा हरिः

tṛṇād api sunīcena
taror iva sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ

“I know, I know. I am familiar with the third verse in the eight formal instructions of Chaitanya Mahaprabhu. This is like His written legacy to the world. Though He is Krishna Himself, Mahaprabhu chose to delegate the critical task of writing, of expanding on shastra, to His associates like the brothers Rupa and Sanatana, who were gosvamis.

“This particular verse in the Shikshashtaka makes it clear how to approach spiritual life, in the timeless tradition of associating with the Supreme Personality of Godhead, in a mood of love, through chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

“We should never expect respect from others. We should offer respect to everyone. If we meet a spiritual leader who we know to be corrupt, who has been accused of doing horrible things, but who still has followers in their entourage, we should offer respect. We should not intentionally disrespect others when in formal dealings.

“Such behavior dates back to the Mahabharata time. Arjuna and his brothers showed respect to the cousins, the Kauravas. Even Sita Devi was kind and hospitable with the fake parivrajaka mendicant that was the ten-headed leader of Lanka named Ravana. This is the path followed by people of culture, who approach the life experience in a sober manner.

स्वम् परित्यज्य रूपम् यः परिव्राजक रूपधृत्
जन स्थाने मया दृष्टः त्वम् स एव असि रावणः

svam parityajya rūpam yaḥ parivrājaka rūpadhṛt
jana sthāne mayā dṛṣṭaḥ tvam sa eva asi rāvaṇaḥ

“You are indeed the Ravana I saw in Janasthana, who gave up his real form and took the form of a wandering religious mendicant.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 34.15)

“We accept these teachings since we have so much love for Chaitanya Mahaprabhu, but has anyone given thought to the internals? I am talking about the meaning to the terms. What exactly is wrong with expecting others to be fair and equal in their treatment? Why should I not want to be respected? Should I rather chase infamy, akirti? Does not the pursuit of respectability incentivize, you know, respectable behavior?”

“One must be very humble and meek, more tolerant than a tree and more humble than the grass. One should not claim respect for himself but should be prepared to give all respect to others. One must have these qualifications to be eligible to understand Vedic knowledge.” (Shrila Prabhupada, Chaitanya Charitamrita, Adi 7.68 Purport)

The teaching is within the context of understanding Vedanta philosophy. Vedanta is the end. It is the final word. It is the last conclusion to be reached. Vedanta is therefore specifically for the human population. To take birth as a human being is to be blessed with the boon of the opportunity to pursue Vedanta, to understand it, and most importantly, to live it.

Mahaprabhu kindly provides the qualifications necessary for understanding Vedanta and succeeding in it. This means that the stipulation for disregarding maltreatment from others, who behave disrespectfully, is rooted in intelligence. In other words, the smart person understands that success in life does not hinge upon external response.

We can think of it this way. Let’s say that we are in an honest occupation. We are doing well in it. We have sufficient savings to facilitate helping others. This is, in fact, the path we choose. We look for the downtrodden. It is like we scan a radar screen, in order to sweep an entire area, ensuring that no one gets left behind.

It is our mission in life to help others, to offer financial assistance. Let’s say that in the course of our dealings others become envious. They think that we are the worst person on earth. They never offer respect. They think that we are only in it to be famous, that we are trying to build a name for ourselves.

In this case, should the external response have an impact on our outlook? Should we desist from helping others? After all, what is being gained from it? Respect has not increased. We are doing well, but others are growing more envious. What is the point to seeking respect when the people we are trying to impress have no clue about our motives?

To forego seeking respect is to understand the true nature of this world. We are nothing within it. We are like the tiniest speck of autonomous energy, which is otherwise overwhelmed by the external forces. This world is difficult to overcome; like a fort with high walls practically impossible to ascend. But those who have the favor of the Supreme Lord can easily cross beyond it.

दैवी ह्य् एषा गुण-मयी
मम माया दुरत्यया
माम् एव ये प्रपद्यन्ते
मायाम् एतां तरन्ति ते

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Lord Krishna, Bhagavad-gita, 7.14)

I offer respect to others because I see the spiritual spark inside of them. That is their true identity. They are within illusion now, but that can change at any moment. Supersoul is also within them. The Supreme Lord has kindly expanded Himself to facilitate all-pervasiveness. He can witness everything taking place. He is antaryami.

The more I truly believe in the recommendations of Mahaprabhu, the more I will advance. I can make a show of humility, but inside I might become proud of how humble I have become. If I really understand the vast network of action and reaction, purpose and consequence, and how there is one controller overseeing everything, then I will automatically be free of false ego. I will know that the mercy of the Divine, in accepting His shelter, brings much more satisfaction than any temporary offering of respect from a population that barely understands the workings of the world.

In Closing:

Natural to expect,
Some sort of respect.

But when in ignorance based,
Futile to be chased.

Humility from world properly viewing,
That higher controller everything doing.

Chaitanya recommending this state,
For success in bhakti to create.

Categories: questions

Tags: chaitanya, god, hare krishna, hinduism, poem, poems, poetry, religion