730630 - Lecture BG 09.11 - Calcutta
(Redirected from Lecture on BG 9.11 -- Calcutta, June 30, 1973)
Pradyumna: . . . yakṣeṇa prakṛtiḥ . . . (BG 9.10)
Prabhupāda: No. Next verse. This we have discussed last night.
Pradyumna: Oh. (leads chanting of verse) (Prabhupāda and devotees repeat)
- avajānanti māṁ mūḍhā
- mānuṣīṁ tanum āśritam
- paraṁ bhāvam ajānanto
- mama bhūta-maheśvaram
- (BG 9.11)
. . . foolish men; mānuṣīm—in a human form; tanum—body; āśritam—assuming; param—transcendental; bhāvam—nature; ajānantaḥ—not knowing; mama—Mine; bhūta—everything that be; maheśvaram—supreme proprietor.
Translation: "Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be."
Prabhupāda: So Kṛṣṇa is not an ordinary man. Therefore Kṛṣṇa warns this: avajānanti māṁ mūḍhāḥ (BG 9.11). Mūḍha, rascals. To accept God as man and to accept man as God, this is rascaldom. Rascaldom means to accept a man as God and to accept God as man. This is rascaldom. Avajānanti māṁ mūḍhāḥ.
We can understand who is an intelligent man and who is a rascal by this criterion. In another place Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15): "Mūḍhās, rascals, they do not surrender unto Me." Kṛṣṇa is canvassing . . . especially in India He appeared. He is canvassing, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). He is canvassing. But the mūḍhas, they will not accept it. Avajānanti māṁ mūḍhāḥ. "Oh. Why shall I accept Kṛṣṇa? I have got my own God. I manufacture my God." So we have got very short-cut criterion to understand a rascal and intelligent man. What is that? If he is a devotee of Kṛṣṇa, then he is intelligent man. If he is not, then he's rascal. That's all.
"No, he does not accept Kṛṣṇa as God, but he has many other gods." Especially in our Hindu society they say, the Māyāvāda philosophers, they say that everyone is God. How everyone can be God? If everyone is God, then what is the significance of God? Even not demigods . . . in śāstra says, yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ (CC Madhya 18.116). Not to speak of ordinary demigods, but big, big demigods, just like Brahmā, Lord Śiva . . .
Even Viṣṇu. Of course, Kṛṣṇa is viṣṇu-tattva. Kṛṣṇa is not in the category of jīva-tattva. There are jīva-tattvas, there are śakti-tattvas, there are viṣṇu-tattvas. People do not know it. Therefore in the next line it is said, paraṁ bhāvam ajānantaḥ. They do not know what is viṣṇu-tattva, what is jīva-tattva, what is śakti-tattva, how things are working. Paraṁ bhāvam ajānantaḥ (BG 9.11). Mama bhūta-maheśvaram: "I am the Supreme Person."
In another place Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7): "There is no more superior personality than Me." This is . . . these are the fact. In the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1): "Kṛṣṇa is the Supreme Personality of Godhead." You can become god, I can become god, He can become god, but Supreme God is Kṛṣṇa. If we accept that we are all gods . . . but still, there is distinction: "Here is male god, here is female god, here is child god, here is an educated god, here is a foolish god." If we are all gods, then we have to qualify these gods in this way.
There are differentiation from one god to another. That means one god is superior than the another god. That you have to accept. So in this way, if you go on making progress who is the best god, then you come to Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ānanda-vigrahaḥ. So the param, paraṁ brahma, impersonal they say. No. Vigraha, person, just like you and me, person. But they cannot imagine how a person can become so powerful, as in the previous verse it is said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). A person is directing.
Just like we direct. A big businessman, he is sitting in his room alone, but he is directing the whole factory, whole business, everything. That is being done. Although Kṛṣṇa is in Goloka Vṛndāvana, He has nothing to do . . . why God has something to do? Then what kind of God He is? Here we see practically a big man, a big minister, a big prime minister or president, he is also sitting, giving direction. He has nothing to do. Similarly, Kṛṣṇa also, He has nothing to do. Kṛṣṇa is enjoying. Just like you see Kṛṣṇa's form, He is enjoying with Śrīmatī Rādhārāṇī. He has nothing to do. That is confirmed in the Vedic literature: na tasya kāryaṁ karaṇaṁ ca vidyate. Why God should be busy doing something?
So paraṁ bhāvam ajānantaḥ. They do not know what is God, although God is appearing before them. We have got the name of God, the fame of God, the pastimes of God, the demonstration of His different energies of God. Everything is there. Still, we are searching after God, and unfortunately we are manufacturing a man-god. Therefore we are mūḍhas. Avajānanti māṁ mūḍhāḥ (BG 9.11). Here is God, accepted by all ācāryas. Not that by sentiment. There are ācāryas in India. Actually, practically, our whole civilization is guided by the ācāryas. Ācāryavān puruṣo veda. We have to accept ācārya.
In India, our culture, Vedic culture: depending on ācāryas. Even we differ, we Vaiṣṇavas . . . there are Vaiṣṇava ācāryas, and there is Māyāvādī ācārya. So Śaṅkarācārya, he is Māyāvādī, impersonalist; still, he accepts Kṛṣṇa the Supreme Personality of Godhead, sa bhagavān svayaṁ kṛṣṇaḥ devakī-nandanaḥ. He has written in his commentary on the Bhagavad-gītā. He accepts. Nārāyaṇaḥ paraḥ avyaktāt, sa bhagavān nārāyaṇaḥ kṛṣṇaḥ. He has accepted and what to speak of Rāmānujācārya, Madhvācārya and other ācāryas? Latest ācārya Kṛṣṇa . . . er, Śrī Kṛṣṇa Caitanya Mahāprabhu, five hundred years . . .
These ācāryas are thousands of years ago, they appeared. Caitanya Mahāprabhu appeared near about five hundred years ago. He accepted Kṛṣṇa the Supreme Personality of Godhead. And we are followers of Caitanya Mahāprabhu. Ācāryavān puruṣo veda (Chāndogya Upaniṣad 6.14.2): "One who is ācāryavān, one who is following ācārya, he knows things as they are." Ācāryavān puruṣo veda.
So unless we become ācāryavān . . . that is the Vedic instruction. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). We cannot understand God, what is God. We cannot make research because we do not know what are the symptoms of God, although everything is described in the śāstras. Here also, in the Bhagavad-gītā, the indications are there. Mattaḥ parataraṁ nānyat (BG 7.7): "There is nobody superior than Me." So this is the shortcut definition of God. Just try to find out a person . . . God is also a person, but He is the most superior person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).
He is the chief amongst the living beings. Nityo nityānām. He is the wisest of all wise men. Cetanaś cetanānām. What is the difference between God and us? The difference is that He is the maintainer and we are maintained. This is the difference. We are not maintainer. Nobody can say . . . one can say that, "I am God," but nobody can say that, "I am maintaining everyone." No, that is not possible. These are the simple definition of God given in the Vedic literature. Eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). We have necessities of life, but who is supplying the necessities of life? That eka, that one person, eka.
So it is a great science, to understand God. It is not an ordinary thing simply by speculation or by so-called meditation you become God. God is God always. You cannot become God if you are not God. Kṛṣṇa . . . Kṛṣṇa was God when He was three months old on the lap of His mother. Kṛṣṇa was God when He was four months old. Kṛṣṇa was God when He was seven years old. Now we are chanting jaya rādhā-mādhava kuñja-bihārī gopī-jana-ballabha giri-bara-dhārī (Jaya Rādhā-Mādhava). Kṛṣṇa was gopī-jana-ballabha. He was always meant for pleasing the gopīs. But that does not mean that He was not God.
Giri-bara-dhārī. When gopīs were in danger, incessant rain in Vṛndāvana, He immediately lifted the whole Govardhana Parvata. Immediately showed: "Here is, I am. I am God. I can give you protection." Giri-bara-dhārī. One side, gopī-jana-ballabha, just like ordinary boy He is pleasing the gopīs by His joking behavior. But that does not mean He is not God. So one imitates the joking behavior of Kṛṣṇa, but one cannot imitate lifting the Govardhana Hill. That is not possible.
Therefore those who are mūḍhas, they deride at Kṛṣṇa. They cannot believe how a person can become the supreme authority. Otherwise, one who knows the . . . budhā bhāva-samanvitāḥ.
- ahaṁ sarvasya prabhavo
- mattaḥ sarvaṁ pravartate
- iti matvā bhajante māṁ
- budhā bhāva-samanvitāḥ
- (BG 10.8)
Those who are budhas, they are Kṛṣṇa conscious. They are devotees of Kṛṣṇa. Kṛṣṇa ye bhaje sei baḍa catura. Without being very, very intelligent, nobody can become Kṛṣṇa conscious, devotee of Kṛṣṇa. These mūḍhas cannot become. It is not possible. If you want to remain a mūḍha, then you cannot understand. When your mūḍhatvam, your "unwisdom" will go . . . how it will go? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). If you cultivate knowledge, spiritual knowledge, for many, many births, bahūnāṁ janma.
Because you will not accept Kṛṣṇa as the Supreme Personality of Godhead simply by saying by Kṛṣṇa. Kṛṣṇa says: "Yes, I am the Supreme Personality of Godhead." If you don't believe it, then you have to cultivate knowledge for many, many births. You have to take birth and cultivate spiritual knowledge, again die, again come, again come, again take birth. This will go on continuously. Bahūnāṁ janmanām ante (BG 7.19). And if you are fortunate enough to become wise enough, then you will understand, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19): "Oh, Vāsudeva, Kṛṣṇa, is everything."
That is confirmed in the Śrīmad-Bhāgavatam:
- vāsudeve bhagavati
- bhakti-yogaḥ prayojitaḥ
- janayaty āśu vairāgyaṁ
- jñānaṁ ca yad ahaitukam
- (SB 1.2.7)
If you become devotee of Vāsudeva, bhaja vāsudevam, then very quickly you will become jñānavān. First of all, one becomes jñānavān; then he surrenders to Vāsudeva. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is one process. Another process is you become a devotee of Vāsudeva, then jñāna, vairāgya will automatically come. You'll . . . because the human life, the perfection of human life, is to accept jñāna and vairāgya. That is perfection. In our Vedic civilization, this is the process, perfection.
There are different stages of life: brahmacārī, gṛhastha, vānaprastha, sannyāsa. So what is the sannyāsa law? Sannyāsa means perfection: jñāna and vairāgya. Who can take sannyāsa, renounced order, unless he has got full knowledge? As Śaṅkarācārya explains, brahma satyaṁ jagan mithyā. Unless one understands fully that, "Our these material engagements, they are simply waste of time . . ." He can attain perfection knowledge. Jñāna-vairāgya-yuktāya (SB 1.2.12). Unless there is perfection of knowledge, jñāna, there cannot be vairāgya. And unless there is vairāgya, unless you become detestful of this material existence, there is no question of liberation. Jñāna-vairāgya-yuktāya.
So this jñāna and vairāgya can be achieved simply by becoming a devotee of Vāsudeva. That is the verdict of Śrīmad-Bhāgavatam. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam (SB 1.2.7). Āśu vairāgya: very soon. Just like these boys, these American, these European boys, they are young men. Now they have taken sannyāsa and dedicated their life for service of Kṛṣṇa. They are vairāgya. They are coming from opulent nation, very rich men, rich nation. Their parents are very rich. There is no scarcity of food. There is no scarcity of money. There is no scarcity of women in the Western countries. But they have left everything. Simply boys. They are all within thirty. How much a young man may have propensities for enjoying this material way of life! And when there is facilities. But how they have taken to it? This is the proof.
- vāsudeve bhagavati
- bhakti-yogaḥ prayojitaḥ
- janayaty āśu vairāgyaṁ
- jñānaṁ ca yad ahaitukam
- (SB 1.2.7)
This is proof.
So actually if we want jñāna and knowledge . . . because human life is meant for jñāna and knowledge. Human life is not meant for living like animals, cats and dogs. Cats and dogs cannot be elevated to the platform of jñāna and vairāgya. That is not possible. A human being can be elevated by education, by culture, to the platform of jñāna and vairāgya. That is the ultimate goal. Śrī Narottama dāsa Ṭhākura sings therefore:
- hari hari bifale, janama goṅāinu
- manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā
- jāniyā śuniyā biṣa khāinu
- (Iṣṭa-deve Vijñapti 1)
This is jñāna, regretting, "My dear Lord, I got this very opportune moment to possess this human form of life, manuṣya-janama pāiyā, but my duty was to worship Rādhā-Kṛṣṇa." That is the highest perfection of worshiping. Ramya kecid upāsanā vraja-vadhu-vargabhir ya kalpita. Śrī Caitanya Mahāprabhu recommended, "The upāsanā, the worship which was invented by the gopīs to worship Rādhā and Kṛṣṇa, ramya kecid upāsanā, there is no more perfect upāsanā."
So this rādhā-kṛṣṇa-upāsanā is the perfection of upāsanā. Even it is better than viṣṇu-upāsanā. In the material way of life viṣṇu-upāsanā has been recommended as the highest. Ārādhanānāṁ paraṁ devi viṣṇor ārādhanaṁ param. It is the statement of Lord Śiva to Pārvatī that, "Of all ārādhana, viṣṇu-ārādhanam is the best."
- ārādhanānāṁ sarveṣāṁ
- viṣṇor ārādhanaṁ param
- tasmāt parataraṁ devi
- tadīyānāṁ ārādhanānāṁ
- (CC Madhya 11.31)
Tasmāt parataram. "Even better than viṣṇu-ārādhana is to worship the Vaiṣṇavas." Mad-bhakta-pūjābhyadhika (SB 11.19.21). Kṛṣṇa has said also that "Anyone who is worshiping My devotee, pure devotee, that is better worship than one who is worshiping Me directly."
So Śrī Narottama dāsa Ṭhākura says that, "I got this opportunity of human life, but instead of worshiping Rādhā-Kṛṣṇa, I have worshiped so many things." Somebody is worshiping his body, somebody is worshiping his mind, somebody worshiping his country, somebody is worshiping his something else, something else, or somebody is worshiping some other demigods also. But that is not recommended in the śāstra, at least in the Bhagavad-gītā. Kāmais tais tair hṛta-jñānāḥ yajanty anya-devatāḥ (BG 7.20). There are worshipers of other demigods, but they have been described in the Bhagavad-gītā as hṛta-jñānāḥ. Hṛta-jñānāḥ. Śrī Viśvanātha Cakravartī Ṭhākura comments, naṣṭa buddhayaḥ, "one who has lost his intelligence." These are the verdict of the śāstra.
Therefore one who has taken only to Kṛṣṇa worship, sarva-dharmān parityajya mām ekam (BG 18.66), only Kṛṣṇa, he is intelligent. And one who is not intelligent, mūḍha, he does not take to Kṛṣṇa. This is straight meaning of Bhagavad-gītā. You can make your own meaning, but if you want to understand Bhagavad-gītā as it is, this is the meaning. You cannot accept the worship even of big, big demigods. What to speak of minor demigods, even big demigods just like Lord Brahmā, Lord Śiva . . . you can worship. Vaiṣṇava is ready to give respect even to the ant. And why not Lord Śiva? And why not Lord Brahmā or any other demigods? They offer. But they offer in which way? As servant of Kṛṣṇa.
Just like in the Brahma-saṁhitā, there is: sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā (Bs. 5.44). This is worship of Durgā. A Vaiṣṇava, Brahmā, is offering respect to Mother Durgā. So similarly, a Vaiṣṇava never disrespects any demigod. Why demigods? They are so exalted. They do not disrespect even an ant. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena (CC Ādi 17.31 / CC Antya 20.21, Śikṣāṣṭaka 3). A Vaiṣṇava should be ready to give respect to anyone, all living entities, because all living entities are part and parcel of Kṛṣṇa. They should offer respect to everyone. Just like this finger is my part and parcel of the body. If you respect my body and kill my . . . cut my finger, shall I be happy? No. Therefore Vaiṣṇava knows this, that "Even a small ant, he is the part and parcel of Kṛṣṇa. So if I kill this ant, Kṛṣṇa will be unhappy. Kṛṣṇa will be unhappy."
There was a vyādha. In the Padma Purāṇa this story is there. He was habituated to kill animals. Vyādha, you know, hunter. So he was killing so many animals half-dead. So Nārada Muni was passing through that forest, he was very much aggrieved, "Who is this rascal, killing these animals half, and they are flapping out of painful condition? Let me see this rascal." So he searched out this vyādha, hunter. The vyādha was very busy in his hunting. So he thought . . . because, after all, Nārada Muni is a Vaiṣṇava, after seeing him personally his heart was immediately little clarified. So he offered respect, "Sir, you have come here for some tiger skin or deerskin. I shall give you, but don't disturb in my business. Please let me do my business."
So Nārada Muni said: "All right, you do your business, but one thing I request—why you are not killing these animals all at a time? Why you are killing half? It is great sin." Then it stuck to his brain, "Sin? Oh. What is this sin?" Then he described the effects of sin. Then he said: "I have been taught by my father to do this business. So if I do not do this business, how shall I live?" So Nārada Muni said: "If I guarantee your living, would you give it up this business, this profession?" "Why not? If I get my living means, then I can give up." So it was agreed that he will give up his business of hunting. And Nārada Muni said that, "I will give you all necessities of your life. Come on."
So it is a long story. I am making shortcut. So Nārada Muni asked him that, "You sit down on this bank of Ganges, and here is the tulasī plant. You worship it, and I will send your food. Don't be worried." So next morning it was declared in the village, "That heinous hunter has become a Vaiṣṇava." So people, generally, they are inquisitive. They came to see. It is the custom when you go to see a saintly person, you take some fruits or flowers or some rice or some āṭā. So huge stack of rice and āṭā and fruits and flowers also. They were surprised, "Why Nārada Muni is sending so much? We are simply husband and wife." In this way they become Vaiṣṇava. And after some time Nārada Muni, with his friend Parvata Muni, he wanted to see his devotee.
So he asked Parvata Muni that, "My dear friend, will you come with me? I shall show my devotee who was formerly a hunter." So Parvata Muni knew that, "You can play wonderful. So let me see this devotee." So when Nārada Muni was coming, this devotee was going to receive the spiritual master. This is the custom, to receive the spiritual master from distant place with all honor by bowing down. But he was jumping. He was jumping. So when he came near, the Parvata Muni first of all asked him, "My dear son, you are great devotee, but while coming here why you are jumping?" He said that, "On the ground there are so many ants, sir. So I do not want to kill these ants."
This is the effect of devotional service. The same man who was taking pleasure by killing one animal half-dead, he is not prepared to kill even an ant. This is called bhakti. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). If one becomes a devotee of the Lord, akiñcana-bhakti, then sarvair guṇaiḥ, all good qualities will come out automatically. Because every living entity is part and parcel of God. God is all-good. Therefore every living entity potentially, constitutionally, he is also good. As God is good, we are also good. But due to our material association, we have become bad. So if we revive our old position, Kṛṣṇa consciousness, then automatically we shall become all-good. This is Kṛṣṇa consciousness movement.
Śrī Caitanya Mahāprabhu has recommended, therefore, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). If you want to see the . . . to stop this blazing fire of material existence, then you have to spread this Kṛṣṇa consciousness movement all over the world. And the practical effect you can see, what is already done, how they have become. Our limit . . . there are limitation; we cannot accept anyone and everyone as disciple, unless he agrees tacitly to give up some preliminary principles. Just like illicit sex life. Anyone who comes to me to become my disciple, the first condition is no illicit sex life, no intoxication, up to drinking or smoking or even drinking tea and coffee and chewing pān. These are also intoxicants. So one cannot take all these things. No intoxication. No illicit sex. Unless you have got connection with woman by marriage tie, there cannot be any sex life. These are the pillars of sinful life. Yatra pāpaś catur-vidha. Striya-sūnā-pāna-dyūtaḥ yatra pāpaś catur-vidha (SB 1.17.38). If you actually want to make progress in spiritual life, you must accept at least these four principles. This is tapasya. Tapasā brahmacaryeṇa tyāgena, śauca . . . satya-śaucābhyām (SB 6.1.13). These are the tests, the prescription.
So to become purified, one must be purified of this material existence. Then he can understand what is God. Then he can serve God. With these material senses it is not possible to serve God. That is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These indriyas, the present indriyas, contaminated by material existence . . . you cannot understand by simply hearing about God. Therefore you have to purify yourself. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). This is the definition given by Nārada Muni, how one can become a devotee, how one can be engaged in the devotional service of the Lord. This is the formula. What is that? Sarvopādhi-vinirmuktam, first condition: one has to give up all designation. "I am Indian," "I am American," "I am brāhmaṇa," "I am śūdra," "I am this," "I am that," these are all designation of the body. But we are not this body. So if we can give up this bodily designation, that is called sarvopādhi-vinirmuktam. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Then one has to become purified on the standard of devotional service.
Unless one is engaged in devotional service, there is no question of purification. Then you'll fall down. These are the statements in the śāstras. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). You can elevate yourself to the Brahman effulgence, brahma-jñāna, āruhya kṛcchreṇa, with tapasya, with severe austerities. But if you cannot understand Kṛṣṇa, if you do not take shelter of the lotus feet of Kṛṣṇa, then you'll again fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32).
So a devotee, if you become a devotee, you'll never fall down. Kṛṣṇa will give you protection. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). He will give you protection. Otherwise you are helpless. You can fall down at any moment. But if you take shelter of Kṛṣṇa . . . so there are so many facilities for perfection of life. Simply by accepting Kṛṣṇa, mām ekaṁ śaraṇaṁ vraja. If you do not do that, then you are a mūḍha, rascal. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajā . . . (BG 9.11). "How much powerful is Kṛṣṇa; what He can do for me," without knowing this, we do not surrender to Kṛṣṇa.
Therefore it is necessity to assemble like this to understand Kṛṣṇa. This Kṛṣṇa consciousness movement is there all over the world just to help the people to understand real God, Kṛṣṇa. This is the purpose of Kṛṣṇa consciousness movement. Because people are suffering; they are all mūḍhas. They do not understand Kṛṣṇa or they deride Kṛṣṇa.
Therefore they will . . . he will go on suffering. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram andha-yoniṣu (BG 16.19). Those who are envious of Kṛṣṇa, Kṛṣṇa says, "I put them eternally in the hellish condition of life." So if you want to save yourself from the hellish condition of life, you must take to Kṛṣṇa consciousness and surrender unto Him.
Thank you very much. Hare Kṛṣṇa. (end)