So a Vaiṣṇava is disturbed, perturbed, how these rascals are suffering so much in material condition. So how to teach them Kṛṣṇa consciousness, how to make them happy, this is Vaiṣṇava's concern. Vaiṣṇava concern, personal, there is no concern. Vaiṣṇava is not satisfied that "Because I have no problem, I can chant anywhere and enjoy." No. Still, Vaiṣṇava takes the risk. As Prahlāda Mahārāja said, that "I do not wish to go alone to Vaikuṇṭha or anywhere, my Lord, unless I can deliver all these rascals." This is Vaiṣṇava. He knew that all the . . . Vimukha-cetasaḥ, these materialistic persons, they are engaged in planning for material happiness. They are working so hard, becoming baffled without any benefit. So māyā-sukhāya bharam ud . . . (SB 7.9.43): many, many plans, many, many skyscraper buildings, roads and motorcars. What is the real purpose? The purpose is they want to be happy. But that is not possible. Therefore they are vimūḍhān, rascals. They are going in the wrong way. How to divert their attention to Kṛṣṇa consciousness, then they will be happy.
These European, American boys, they are coming from rich family. They have, even nationally, they have got big, big skyscraper buildings, motorcar, and why they have come to Kṛṣṇa consciousness? Because they were not happy. It is a fact. They were not happy. So a Vaiṣṇava can understand this, that outwardly, externally, they may have nice dress or nice building or nice motorcar, but internally they are so unhappy that they rise up to the top of the skyscraper building and fall down to commit suicide. This is his position. The Vaiṣṇava can understand that bharam udvahato vimūḍhān. They are making skyscraper building, but there is no happiness. It is simply a, what is called, a gorgeous arrangement only. Otherwise, there is not a drop of happiness. Śoce tato vimukha-cetasaḥ.
So the feeling of Vaiṣṇava is like that. Similarly, Draupadī is Vaiṣṇavī. She is feeling more than herself, the wife of Droṇācārya, mother of Aśvatthāmā, how she would feel. Therefore Vaiṣṇava's qualification is para-duḥkha-duḥkhī. Personally a Vaiṣṇava is not unhappy, but a Vaiṣṇava becomes unhappy for others' distress. Para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). This is Raghunātha dāsa Gosvāmī's prayer to Sanātana Gosvāmī. Vairāgya-vidyā. He was feeling obligation to Sanātana Gosvāmī, how Sanātana Gosvāmī taught him vairāgya-vidyā. So, kṛpāmbudhir yas tam ahaṁ prapadye. This is Vaiṣṇava's position. So Kuntī . . . And from ordinary moral point of view, it is said by Cāṇakya Paṇḍita, ātmavat sarva-bhūteṣu sa paṇḍitaḥ. Anyone who can see in others, feeling like himself . . . If I cut your throat, you'll feel pain. How I know it? Now, because if you cut my throat I'll feel pain. So para-duḥkha-duḥkhī. Here Kuntī is feeling that, that "I am already suffering because my sons are killed. So why I am going to retaliate? I am going to give the same suffering to the mother of Aśvatthāmā by killing her son." This is Vaiṣṇava feeling. This is Vaiṣṇava. So Vaiṣṇava is not aggrieved or distressed for personal interest, and Vaiṣṇava is always feeling how others will be happy. Therefore Kṛṣṇa is very, very satisfied with the Vaiṣṇava. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69).