Kṛṣṇa consciousness movement means how to become dear to Kṛṣṇa, "How Kṛṣṇa will love me." Kṛṣṇa loves. Kṛṣṇa says that He is no one's enemy and no one's friend. That is in neutrality. But He says, ye tu bhajanti māṁ bhaktyā teṣu te mayi, samo 'haṁ sarva-bhūteṣu (BG 9.29). (child crying) (aside) That talking, stop. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ. God must be equal to everyone. He is neither envious to anyone nor friendly to anyone. This is general. But there is special significance. Ye tu bhajanti māṁ bhaktyā (BG 9.29): "Persons who are engaged in devotional service with love and faith," teṣu te mayi, "I have got a special intimate relation with him."
It is not partiality. Just like if a gentleman has got five sons, and out of the five sons, those who are very obedient to the father, or one of them, two of them, naturally the father is inclined to them. That is not partiality that, "Why the father is inclined to some sons and other sons, indifferent?" That is natural. As we have got this natural instinct, similarly, God has also the same instinct. If we study ourself analytically, we can understand what is God, because we are the sample of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Sample. Just like if you take one drop of water from the seawater, you can understand what is the chemical composition of the whole sea. It is not very difficult. Similarly, if you study yourself, what are your inclinations, propensities . . . there are so many things. So everything, what you have got, the same thing God has also got. The difference is that you are like a drop of seawater and He is vast sea. That's all. Big quantity. Quantitatively, we are different, but qualitatively, we are one. The same quality.
If you take . . . if you are cooking rice, you take one grain of rice and you press it, if you think that, "It is now soft," then the whole rice is cooked. The sample. There is a bag of rice. You take a few grains, sample. You can understand what is the quality of the whole bag. Similarly, what is God, that is not very difficult to understand. Simply you have to study yourself. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). But not that . . . that you are God. You are sample of God.
Now, we being very intimately connected, because we are all sons of God . . . Kṛṣṇa says in the Bhagavad-gītā:
- sarva-yoniṣu kaunteya
- mūrtayaḥ sambhavanti yāḥ
- tāsāṁ mahad yonir brahma
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
Kṛṣṇa says aham, "I," "I." "I am the seed-giving father." Not only human society, but there are other societies—animal society, bird society, beast society, vegetable society, insect society, aquatic society—they are also Kṛṣṇa's son, God's sons. Therefore Kṛṣṇa says: "One who is actually devotee and wants to be very dear to Me, his qualification must be adveṣṭā sarva-bhūtānām: he must be nonenvious to all living entities."
Nowadays a fashion has become, daridra-nārāyaṇa-sevā. This is nonsense. What is the daridra-nārāyaṇa-sevā? Why you are taking care of the daridras? If you have got such vision, such outlook, that in everyone's heart . . . that is a fact. Everyone's heart there is Nārāyaṇa. There is no denial. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61): "Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart." If you have got such vision—you are seeing in everyone the Supreme Nārāyaṇa—then why should you designate only the daridras? Others also. You should see dog-nārāyaṇa. You should see kuttā-nārāyaṇa. Why daridra-nārāyaṇa? If you have got such broad vision, why you are taking particular? No. That is imperfect vision. You cannot send the chāga-nārāyaṇa, goat-nārāyaṇa, to the slaughterhouse and allow the daridra-nārāyaṇa to eat the meat. This is not bhakta's business. This is demonic.
Bhakta's business is . . . here it is clearly stated, adveṣṭā sarva-bhūtānām. You should be equally kind to everyone, to the daridras, to the dhanīs also. Here everyone is daridra because everyone is lacking knowledge. So nobody is rich. Here the so-called rich is also daridra, because he has no knowledge. And the so-called daridra is also daridra. Because everyone's knowledge is the bodily concept of life, "I am this body." But Kṛṣṇa does not say that, "A particular body is very dear to Me." He says, sarva-yoniṣu kaunteya (BG 14.4): "All species of life, they are all sons." They are simply in different dress. We are sitting here, so many people in different dress. That does not mean that one who is in black dress or dirty dress, he is not a human being. He is also human being. Or one who is dressed very nicely, he is also human being. That is paṇḍitāḥ sama-darśinaḥ (BG 5.18).
We should not see to the dress. We should see inside the dress, what is the inside in the dress. Similarly, Kṛṣṇa says to Arjuna that dehino 'smin yathā dehī. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). One has to see, asmin dehe, in this body, there is the dehinaḥ, the proprietor. Dehinaḥ means one possesses the body. That is spiritual vision. The spiritual vision is . . . one who is advanced in spiritual knowledge, he does not see the outward dress, but he sees within the dress who is living there. Asmin dehe dehinaḥ. Dehinaḥ. Dehī means the possessor of this body. I am not this body, you are not this body, but you possess this body. Just like you possess your shirt and coat, similarly, you possess this body also. The gross body made of material elements is your coat, and the subtle body made of finer material elements—mind, intelligence, ego—that is your shirt. And within that coat and shirt, the real living entity is there.
So one who has such vision, one who is learned in spiritual understanding, he is called paṇḍitā.