Chapter 5
Karma-yoga-Action in Kåñëa Consciousness
5.18
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste].
1.4.5.
In the Bhagavad-gétä (5.18) it is said that a learned sage looks equally on a learned and gentle brähmaëa, a caëòäla (dog-eater), a dog or a cow due to his spiritual vision. Çréla Çukadeva Gosvämé attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Çukadeva Gosvämé was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Çukadeva Gosvämé was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyäsadeva according to the social custom because Çréla Vyäsadeva played the part of a householder. A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between body and soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyäsé like Çukadeva Gosvämé. At least theoretically one must be convinced that a living entity is neither male nor female. The outward dress is made of matter by material nature to attract the opposite sex and thus keep one entangled in material existence. A liberated soul is above this perverted distinction. He does not distinguish between one living being and another. For him they are all one and the same spirit. The perfection of this spiritual vision is the liberated stage, and Çréla Çukadeva Gosvämé attained that stage. Çréla Vyäsadeva was also in the transcendental stage, but because he was in the householder's life, he did not pretend to be a liberated soul, as a matter of custom.
3.27.7
A devotee of the Supreme Personality of Godhead who seriously engages in devotional service is equal to all living entities. There are various species of living entities, but a devotee does not see the outward covering; he sees the inner soul inhabiting the body. Because each and every soul is part and parcel of the Supreme Personality of Godhead, he does not see any difference. That is the vision of a learned devotee. As explained in Bhagavad-gétä, a devotee or a learned sage does not see any difference between a learned brähmaëa, a dog, an elephant or a cow because he knows that the body is the outer covering only and that the soul is actually part and parcel of the Supreme Lord. A devotee has no enmity towards any living entity, but that does not mean that he mixes with everyone. That is prohibited. Aprasaìgataù means "not to be in intimate touch with everyone." A devotee is concerned with his execution of devotional service, and he should therefore mix with devotees only, in order to advance his objective. He has no business mixing with others, for although he does not see anyone as his enemy, his dealings are only with persons who engage in devotional service.
3.29.16
Temple Deity worship is one of the functions of a devotee. He goes regularly to see the Deity nicely decorated, and with veneration and respect he touches the lotus feet of the Lord and presents offerings of worship, such as fruits, flowers and prayers. At the same time, to advance in devotional service, a devotee should see other living entities as spiritual sparks, parts and parcels of the Supreme Lord. A devotee is to offer respect to every entity that has a relationship with the Lord. Because every living entity originally has a relationship with the Lord as part and parcel, a devotee should try to see all living entities on the same equal level of spiritual existence. As stated in Bhagavad-gétä, a paëòita, one who is learned, sees equally a very learned brähmaëa, a çüdra, a hog, a dog and a cow. He does not see the body, which is only an outward dress. He does not see the dress of a brähmaëa, or that of a cow or of a hog. He sees the spiritual spark, part and parcel of the Supreme Lord. If a devotee does not see every living entity as part and parcel of the Supreme Lord, he is considered präkåta-bhakta, a materialistic devotee. He is not completely situated on the spiritual platform; rather, he is in the lowest stage of devotion. He does, however, show all respect to the Deity.
Although a devotee sees all living entities on the level of spiritual existence, he is not interested in associating with everyone. Simply because a tiger is part and parcel of the Supreme Lord does not mean that we embrace him because of his spiritual relationship with the Supreme Lord. We must associate only with persons who have developed Kåñëa consciousness.
4.2.33
Here Lord Çiva's excellent character is described. In spite of the cursing and countercursing between the parties of Dakña and Çiva, because he is the greatest Vaiñëava he was so sober that he did not say anything. A Vaiñëava is always tolerant, and Lord Çiva is considered the topmost Vaiñëava, so his character, as shown in this scene, is excellent. He became morose because he knew that these people, both his men and Dakña's, were unnecessarily cursing and countercursing one another, without any interest in spiritual life. From his point of view, he did not see anyone as lower or higher, because he is a Vaiñëava. As stated in Bhagavad-gétä (5.18), paëòitäù sama-darçinaù: one who is perfectly learned does not see anyone as lesser or greater, because he sees everyone from the spiritual platform. Thus the only alternative left to Lord Çiva was to leave in order to stop his follower, Nandéçvara, as well as Bhågu Muni, from cursing and countercursing in that way.
4.22.29
In conclusion, due to different causes, the living entity is visible in different forms as an animal, human being, demigod, tree, etc. Actually every living entity is the marginal potency of the Supreme Lord. In Bhagavad-gétä (5.18), therefore, it is explained that one who actually sees the spirit soul does not distinguish between a learned brähmaëa and a dog, an elephant or a cow. paëòitäù sama-darçinaù. One who is actually learned sees only the living entity, not the outward covering. Differentiation is therefore the result of different karma, or fruitive activities, and when we stop fruitive activities, turning them into acts of devotion, we can understand that we are not different from anyone else, regardless of the form. This is only possible in Kåñëa consciousness. In this movement there are many different races of men from all parts of the world participating, but because they think of themselves as servants of the Supreme Personality of Godhead, they do not differentiate between black and white, yellow and red. The Kåñëa consciousness movement is therefore the only means to make the living entities free of all designations.
6.16.43
The members of human society who strictly follow the principles of bhägavata-dharma and live according to the instructions of the Supreme Personality of Godhead are called Äryans or ärya. A civilization of Äryans who strictly follow the instructions of the Lord and never deviate from those instructions is perfect. Such civilized men do not discriminate between trees, animals, human beings and other living entities. paëòitäù sama-darçinaù: [Bg. 5.18] because they are completely educated in Kåñëa consciousness, they see all living beings equally. Äryans do not kill even a small plant unnecessarily, not to speak of cutting trees for sense gratification. At the present moment, throughout the world, killing is prominent. Men are killing trees, they are killing animals, and they are killing other human beings also, all for sense gratification. This is not an Äryan civilization. As stated here, sthira-cara-sattva-kadambeñv apåthag-dhiyaù. The word apåthag-dhiyaù indicates that Äryans do not distinguish between lower and higher grades of life. All life should be protected. All living beings have a right to live, even the trees and plants. This is the basic principle of an Äryan civilization. Apart from the lower living entities, those who have come to the platform of human civilization should be divided into a society of brähmaëas, kñatriyas, vaiçyas and çüdras. The brähmaëas should follow the instructions of the Supreme Personality of Godhead as stated in Bhagavad-gétä and other Vedic literatures. The criterion must be guëa and karma. In other words, one should acquire the qualities of a brähmaëa, kñatriya, vaiçya or çüdra and act accordingly. This is the civilization accepted by the Äryans. Why do they accept it? They accept it because they are very much eager to satisfy Kåñëa. This is perfect civilization.
7.8.9
Unless one is able to fix the mind at the lotus feet of the Lord, the mind is impossible to control. As Arjuna says in Bhagavad-gétä (6.34):
"For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and to subdue it, it seems to me, is more difficult than controlling the wind." The only bona fide process for controlling the mind is to fix the mind by service to the Lord. We create enemies and friends according to the dictation of the mind, but actually there are no enemies and friends. paëòitäù sama-darçinaù [Bg. 5.18]. Samaù sarveñu bhüteñu mad-bhaktià labhate paräm [Bg. 18.54]. To understand this is the preliminary condition for entering into the kingdom of devotional service.
7.12.10
Here is another important warning that a man must save himself from attraction to woman. Until one is self-realized, fully independent of the illusory conception of the material body, the duality of man and woman must undoubtedly continue, but when one is actually self-realized this distinction ceases. "The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater [outcaste]." (Bg. 5.18) On the spiritual platform, the learned person not only gives up the duality of man and woman, but also gives up the duality of man and animal. This is the test of self-realization. One must realize perfectly that the living being is spirit soul but is tasting various types of material bodies. One may theoretically understand this, but when one has practical realization, then he actually becomes a paëòita, one who knows. Until that time, the duality continues, and the conception of man and woman also continues. In this stage, one should be extremely careful about mixing with women. No one should think himself perfect and forget the çästric instruction that one should be very careful about associating even with his daughter, mother or sister, not to speak of other women.
5.29
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
1.5.36
Apart from such Vedic duties, even in our ordinary dealings (for example, in our household affairs or in our business or profession) we must consider that the result of all activities must be given over to the supreme enjoyer, Lord Kåñëa. In the Bhagavad-gétä the Lord has declared Himself to be the supreme enjoyer of everything, the supreme proprietor of every planet and the supreme friend of all beings. No one else but Lord Çré Kåñëa can claim to be the proprietor of everything within His creation. A pure devotee remembers this constantly, and in doing so he repeats the transcendental name, fame and qualities of the Lord, which means that he is constantly in touch with the Lord. The Lord is identical with His name, fame, etc., and therefore to be associated with His name, fame, etc., constantly, means actually to associate with the Lord.
2.6.28
People in general are always anxious to have peace of mind or peace in the world, but they do not know how to achieve such a standard of peace in the world. Such peace in the world is obtainable by performances of sacrifice and by practice of austerity. In the Bhagavad-gétä (5.29) the following prescription is recommended:
"The karma-yogés know that the Supreme Lord is the factual enjoyer and maintainer of all sacrifices and of the austere life. They also know that the Lord is the ultimate proprietor of all the planets and is the factual friend of all living entities. Such knowledge gradually converts the karma-yogés into pure devotees of the Lord through the association of unalloyed devotees, and thus they are able to be liberated from material bondage."
Brahmä, the original living being within the material world, taught us the way of sacrifice. The word "sacrifice" suggests dedication of one's own interests for satisfaction of a second person. That is the way of all activities. Every man is engaged in sacrificing his interests for others, either in the form of family, society, community, country or the entire human society. But perfection of such sacrifices is attained when they are performed for the sake of the Supreme Person, the Lord. Because the Lord is the proprietor of everything, because the Lord is the friend of all living creatures, and because He is the maintainer of the performer of sacrifice, as well as the supplier of the ingredients of sacrifices, it is He only and no one else who should be satisfied by all sacrifices.
The whole world is engaged in sacrificing energy for advancement of learning, social upliftment, economic development and plans for total improvement of the human condition, but no one is interested in sacrificing for the sake of the Lord, as it is advised in the Bhagavad-gétä. Therefore, there is no peace in the world. If men at all want peace in the world, they must practice sacrifice in the interest of the supreme proprietor and friend of all.
3.21.30
Here the words térthé-kåtäçeña-kriyärthaù are significant. Tértha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gétä: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gétä the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kåñëa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahäräja Yudhiñöhira welcomed Närada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kåñëa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses.
3.27.4
Conditional existence is described here as dhyäyato viñayän asya. Viñaya means "an object of enjoyment." As long as one continues to think that he can enjoy material advantages, he is in conditioned life, but as soon as he comes to his senses, he develops the knowledge that he is not the enjoyer, for the only enjoyer is the Supreme Personality of Godhead. As confirmed in Bhagavad-gétä (5.29), He is the beneficiary for all the results of sacrifices and penances (bhoktäraà yajïa-tapasäm), and He is the proprietor of all the three worlds (sarva-loka-maheçvaram). He is the actual friend of all living entities. But instead of leaving proprietorship, enjoyment and the actual position as the friend of all living entities to the Supreme Personality of Godhead, we claim that we are the proprietors, the enjoyers and the friends. We perform philanthropic work, thinking that we are the friends of human society. Someone may proclaim himself to be a very good national worker, the best friend of the people and of the country, but actually he cannot be the greatest friend of everyone. The only friend is Kåñëa. One should try to raise the consciousness of the conditioned soul to the platform of understanding that Kåñëa is his actual friend. If one makes friendship with Kåñëa, one will never be cheated, and he will get all help needed. Arousing this consciousness of the conditioned soul is the greatest service, not posing oneself as a great friend of another living entity. The power of friendship is limited. Although one claims to be a friend, he cannot be a friend unlimitedly. There are an unlimited number of living entities, and our resources are limited; therefore we cannot be of any real benefit to the people in general. The best service to the people in general is to awaken them to Kåñëa consciousness so that they may know that the supreme enjoyer, the supreme proprietor and the supreme friend is Kåñëa. Then this illusory dream of lording it over material nature will vanish.
4.2.34
It is clearly stated here that the stalwart personalities who generate the entire population of the world are interested in satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord also says in Bhagavad-gétä (5.29), bhoktäraà yajïa-tapasäm. One may engage in performing sacrifices and severe austerities for perfection, but they are all meant to satisfy the Supreme Lord. lf such activities are performed for personal satisfaction, one is involved in päñaëòa, or atheism; but when they are performed for the satisfaction of the Supreme Lord, one is following the Vedic principle. All the assembled sages performed sacrifices for one thousand years.
6.16.10
As explained in the previous verse, the living entity has the same qualities as the Supreme Personality of Godhead, but he has them in minute quantities because he is a small particle (sükñma) whereas the Supreme Lord is all-pervading and great. For the Supreme Lord there are no friends, enemies or relatives, for He is completely free from all the disqualifications of ignorance that characterize the conditioned souls. On the other hand, He is extremely kind and favorable to His devotees, and He is not at all satisfied with persons who are envious of His devotees. As the Lord Himself confirms in Bhagavad-gétä (9.29):
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." The Supreme Lord has no enemy or friend, but He is inclined toward a devotee who always engages in His devotional service. Similarly, elsewhere in the Gétä (16.19) the Lord says:
"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." The Lord is extremely antagonistic toward those who are envious of His devotees. To protect His devotees, the Lord sometimes has to kill their enemies. For example, to protect Prahläda Mahäräja, the Lord had to kill his enemy Hiraëyakaçipu, although Hiraëyakaçipu attained salvation because of being killed by the Lord. Since the Lord is the witness of everyone's activities, He witnesses the actions of the enemies of His devotees, and He is inclined to punish them. In other cases, however, He simply witnesses what the living entities do and gives the results of one's sinful or pious actions.
6.16.41
Bhägavata-dharma is called sarvotkåñöa, the best of all religious systems, because those who follow bhägavata-dharma are not envious of anyone. Pure bhägavatas, pure devotees, invite everyone, without envy, to join the Kåñëa consciousness movement. A devotee is therefore exactly like the Supreme Personality of Godhead. Suhådaà sarva-bhütänäm: [Bg. 5.29] he is the friend of all living entities. Therefore this is the best of all religious systems. Whereas so-called religions are meant for a particular type of person who believes in a particular way, such discrimination has no place in Kåñëa consciousness, or bhägavata-dharma. If we scrutinize the religious systems meant for worship of demigods or anyone else but the Supreme Personality of Godhead, we will find that they are full of envy and therefore impure.
7.3.15-16
It is also to be noted that although Hiraëyakaçipu performed this austerity for a long, long time, he was nonetheless known as a Daitya and Räkñasa. It will be seen from verses to follow that even great saintly persons could not perform such a severe type of austerity. Why then was he called a Räkñasa and Daitya? It is because whatever he did was for his own sense gratification. His son Prahläda Mahäräja was only five years old, and so what could Prahläda do? Yet simply by performing a little devotional service according to the instructions of Närada Muni, Prahläda became so dear to the Lord that the Lord came to save him, whereas Hiraëyakaçipu, in spite of all his austerities, was killed. This is the difference between devotional service and all other methods of perfection. One who performs severe austerities for sense gratification is fearful to the entire world, whereas a devotee who performs even a slight amount of devotional service is a friend to everyone (suhådaà sarva-bhütänäm [Bg. 5.29]). Since the Lord is the well-wisher of every living entity and since a devotee assumes the qualities of the Lord, a devotee also acts for everyone's good fortune by performing devotional service. Thus although Hiraëyakaçipu performed such a severe austerity, he remained a Daitya and a Räkñasa, whereas Prahläda Mahäräja, although born of the same Daitya father, became the most exalted devotee and was personally protected by the Supreme Lord. Bhakti is therefore called sarvopädhi-vinirmuktam [Cc. Madhya 19.170], indicating that a devotee is freed from all material designations, and anyäbhiläñitä-çünyam [Bhakti-rasämåta-sindhu 1.1.11], situated in a transcendental position, free from all material desires.
7.4.21
Lord Kåñëa says in Bhagavad-gétä (5.29):
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." The Supreme Personality of Godhead, Kåñëa, is actually the best friend of everyone. In a condition of distress or misery, one wants to seek shelter of a well-wishing friend. The well-wishing friend of the perfect order is Lord Çré Kåñëa. Therefore all the inhabitants of the various planets, being unable to find any other shelter, were obliged to seek shelter at the lotus feet of the supreme friend. If from the very beginning we seek shelter of the supreme friend, there will be no cause of danger. It is said that if a dog is swimming in the water and one wants to cross the ocean by catching hold of the dog's tail, certainly he is foolish. Similarly, if in distress one seeks shelter of a demigod, he is foolish, for his efforts will be fruitless. In all circumstances, one should seek shelter of the Supreme Personality of Godhead. Then there will be no danger under any circumstances.
7.6.2
The Lord says in Bhagavad-gétä (5.29):
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." Simply by understanding these three facts—that the Supreme Lord, Viñëu, is the proprietor of the entire creation, that He is the best well-wishing friend of all living entities, and that He is the supreme enjoyer of everything—one becomes peaceful and happy. For this transcendental happiness, the living entity has wandered throughout the universe in different forms of life and different planetary systems, but because he has forgotten his intimate relationship with Viñëu, he has merely suffered, life after life. Therefore, the educational system in the human form of life should be so perfect that one will understand his intimate relationship with God, or Viñëu. Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of çänta-rasa or revive his eternal relationship with Viñëu as a servant in däsya-rasa, a friend in sakhya-rasa, a parent in vätsalya-rasa or a conjugal lover in mädhurya-rasa. All these relationships are on the platform of love. Viñëu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead (SB 3.25.38), yeñäm ahaà priya ätmä sutaç ca sakhä guruù suhådo daivam iñöam. In any form of life, we are related with Viñëu, who is the most beloved, the Supersoul, son, friend and guru. Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education.
7.15.34
Nirväëa means the cessation of all material desires. Sometimes desirelessness is understood to imply an end to the workings of the mind, but this is not possible. The living entity has senses, and if the senses stopped working, the living entity would no longer be a living entity; he would be exactly like stone or wood. This is not possible. Because he is living, he is nitya and cetana—eternally sentient. For those who are not very advanced, the practice of yoga is recommended in order to stop the mind from being agitated by material desires, but if one fixes his mind on the lotus feet of Kåñëa, his mind naturally becomes peaceful very soon. This peace is described in Bhagavad-gétä (5.29) If one can understand Kåñëa as the supreme enjoyer, the supreme proprietor of everything, and the supreme friend of everyone, one is established in peace and is free from material agitation. However, for one who cannot understand the Supreme Personality of Godhead, the practice of yoga is recommended.
7.14.34
Whenever we perform some religious act in terms of dharma, artha, käma and mokña, we must perform it according to the time, place and person (käla, deça, pätra). Närada Muni has already described the deça (place) and käla (time). The käla has been described in verses twenty through twenty-four, beginning with the words ayane viñuve kuryäd vyatépäte dina-kñaye. And the places for giving charity or performing ritualistic ceremonies have been described in verses thirty through thirty-three, beginning with saräàsi puñkarädéni kñeträëy arhäçritäny uta. Now, to whom everything must be given is decided in this verse. Harir evaika urvéça yan-mayaà vai caräcaram. The Supreme Personality of Godhead, Kåñëa, is the root of everything, and therefore He is the best pätra, or person, to whom everything must be given. In Bhagavad-gétä (5.29) it is said:
bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati
If one wants to enjoy real peace and prosperity, he should give everything to Kåñëa, who is the real enjoyer, real friend and real proprietor.
8.3.7
This verse describes the qualifications for devotees or persons highly elevated in spiritual consciousness. Devotees are always equal to everyone, seeing no distinction between lower and higher classes. paëòitäù sama-darçinaù [Bg. 5.18]. They look upon everyone as a spirit soul who is part and parcel of the Supreme Lord. Thus they are competent to search for the Supreme Personality of Godhead. Understanding that the Supreme Personality of Godhead is the friend of everyone (suhådaà sarva-bhütänäm [Bg. 5.29]), they act as friends of everyone on behalf of the Supreme Lord. Making no distinction between one nation and another or one community and another, they preach Kåñëa consciousness, the teachings of Bhagavad-gétä, everywhere. Thus they are competent to see the lotus feet of the Lord. Such preachers in Kåñëa consciousness are called paramahaàsas. As indicated by the word vimukta-saìga, they have nothing to do with material conditions. One must take shelter of such a devotee in order to see the Supreme Personality of Godhead.
8.8.8.
This peace formula for the world is given in Bhagavad-gétä (5.29). When people know that the Supreme Lord, Kåñëa, is the supreme enjoyer, the supreme proprietor and the most intimate well-wishing friend of all living entities, peace and prosperity will ensue all over the world. Unfortunately, the conditioned souls, being placed into illusion by the external energy of the Lord, want to fight with one another, and therefore peace is disturbed. The first prerequisite for peace is that all the wealth presented by Çré, the goddess of fortune, be offered to the Supreme Personality of Godhead. Everyone should give up his false proprietorship over worldly possessions and offer everything to Kåñëa. This is the teaching of the Kåñëa consciousness movement.
8.8.21
One may be very expert in following the religious principles of his own sect, but if he has no tendency to love the Supreme Personality of Godhead, his observance of religious principles is simply a waste of time. One must develop a sense of loving Väsudeva (väsudevaù sarvam iti sa mahätmä sudurlabhaù [Bg. 7.19]). The sign of a devotee is that he is a friend to everyone (suhådaà sarva-bhütänäm [Bg. 5.29]). A devotee will never allow a poor animal to be killed in the name of religion. This is the difference between a superficially religious person and a devotee of the Supreme Personality of Godhead.
