Caitanya Mahāprabhu, just you saw in Benares. Not that all the men who joined the procession, they were all good men. From materialist's point of view... But this Caitanya Mahāprabhu is so kind, thousand of men joined Caitanya and they danced. Dhīrādhīra. Not that in the crowd only selected devotees were there. No. Most of them, ninety-nine percent all nondevotees. Similarly, in your country you have seen. That Caitanya Mahāprabhu statue attracted so many people in Berkeley.
So here it is said, ye sādhavaḥ samadṛśaḥ. Samadṛśaḥ. Samadṛśaḥ means equally, equipoised. Not that "I shall simply serve this, my brothers or my community or my society or my nation or the human society." Nowadays there is a hobby. Just like Vivekananda: "daridra-nārāyaṇa-sevā," the human society, the poor men. And chāga-nārāyaṇa, the goat nārāyaṇa, they must be killed for this daridra-nārāyaṇa-sevā. This kind of discrimination of not for the sādhu. He's not a sādhu. Sādhu is equally disposed to all living entities—not only human society; animal society. In the material atmosphere... Because the material atmosphere is envious to one another. I am envious to you, you are envious to me. That is the position of the material world. So these so-called philanthropists or altruists, they take a section only, do good to them, but neglect others. Neglect others. Or others are enemies. But a sādhu is equipoised. He takes compassion for all kinds of living entities. Suhṛdaḥ sarva-dehinām. Ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ. Ye sādhavaḥ samadṛśo bhagavat-prapannāḥ. So without being surrendered soul to Kṛṣṇa, bhagavat-prapannāḥ, there cannot be any sādhu and there cannot be any man equipoised to everyone. (short Hindi conversation with a woman) But these are the description of sādhu. Bhagavat-prapannāḥ. Each and every word is so nice, perfect in Śrīmad-Bhāgavatam, describing... Ye sādhavaḥ. Sādhavaḥ means those who are pious men. Who is a pious man? Samadṛśaḥ. Samadṛśaḥ, equipoised. And bhagavat-prapannāḥ.
So therefore the conclusion is the same thing as we repeat several times: without being Kṛṣṇa conscious, nobody can be a good man. That's all. We should not hate, that "Oh, he's not a good man; therefore we have to hate." No. That is not our business. No. But this is the conclusion. And because the world is full of no good men, therefore we have to preach. So we cannot hate, even he's not a good man. But this is a fact. One who is not a Kṛṣṇa conscious person, he's not a good man. But our duty is preach. Because the world is full of no-good men, therefore we have to preach. Otherwise what is the use of preaching? Therefore we should not be envious, although a man is not good man. That is the time. Samadṛśaḥ. Just like Gosvāmīs. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau. Dhīra. Dhīra means sober, and adhīra means rascals. So dhīrādhīra-jana-priyau. They are priya, dear, both the rascals and good men because they were distributing Kṛṣṇa consciousness. Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu, just you saw in Benares. Not that all the men who joined the procession, they were all good men. From materialist's point of view... But this Caitanya Mahāprabhu is so kind, thousand of men joined Caitanya and they danced. Dhīrādhīra. Not that in the crowd only selected devotees were there. No. Most of them, ninety-nine percent all nondevotees. Similarly, in your country you have seen. That Caitanya Mahāprabhu statue attracted so many people in Berkeley.
Dhīrādhīra-jana-priyau. So Caitanya Mahāprabhu and His servant, they are dear both to the sober and rascals. Dhīrādhīra-jana-priyau. Because in their mind there is no such discrimination that "Here is a rascal. I shall not talk to him," or "Here is only good man. I shall talk to him." No. Nityānanda Prabhu, He first of all selected, "Oh, here is Jagāi-Mādhāi. All right, first..., My first business is with them," and delivered them. These are the examples. Sādhu. What is sādhu? Sādhu is not with a tilaka and in a secluded place chanting and not coming out and very, imitating Haridāsa Ṭhākura. And as soon as the throat is dry, "Oh, biḍi. Give me biḍi." You see? These imitations are going on. You see. Showing just like Haridāsa Ṭhākura, but chanting, chanting, the throat becomes dry, and immediately assistance of cigarette or biḍi is required, or a gāñjā, (laughter) still more. What do you think, Muktānanda? Is it not? Did you practice this?