View source for The karmis & the devotees are not on the same level. In whatever condition of life the karmi may be, he continues in the cycle of birth & death because the seed of karma, or fruitive activity, is there, & it fructifies whenever there is an opportunity

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{{terms|"the karmīs and the devotees are not on the same level. In whatever condition of life the karmī may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity"}}
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{{compiler|MahaprabhuCaitanya}}
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[[Category:Karmi]]
[[Category:Devotee]]
[[Category:Not]]
[[Category:On The Same Level]]
[[Category:Whatever]]
[[Category:Condition of Life]]
[[Category:Continue]]
[[Category:Cycle of Birth and Death]]
[[Category:Because]]
[[Category:Seed]]
[[Category:Karma]]
[[Category:Fruitive Activities]]
[[Category:Whenever]]
[[Category:Opportunity]]
[[Category:Krsna Book Chapter 88 - The Deliverance of Lord Siva]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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Another question may be raised: What is the difference between a devotee and a common man, since both are put into different kinds of happy and distressful conditions—the devotee by the arrangement of the Personality of Godhead, and the common man as a result of his past deeds? How is the devotee any better than the ordinary karmī ? The answer is that the karmīs and the devotees are not on the same level. In whatever condition of life the karmī may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity. By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee’s distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord which does not entangle the devotee.
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[[Vanisource:KB 88|Krsna Book, 88]]
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It may be questioned why a devotee is put into such tribulation by the Personality of Godhead. The answer is that this kind of arrangement by the Lord is just like a father’s sometimes becoming unkind to his sons. Because the devotee is a surrendered soul and is taken charge of by the Supreme Lord, whatever condition of life the Lord puts him in—whether one of distress or of happiness—it is to be understood that behind this arrangement is a large plan designed by the Personality of Godhead. For example, Lord Kṛṣṇa put the Pāṇḍavas into a distressed condition so acute that even grandfather Bhīṣma could not comprehend how such distress could occur. He lamented that although the whole Pāṇḍava family was headed by King Yudhiṣṭhira, the most pious king, and protected by the two great warriors Bhīma and Arjuna, and although, above all, the Pāṇḍavas were all intimate friends and relatives of Lord Kṛṣṇa, they still had to undergo such tribulations. Later, however, it was proved that this was planned by the Supreme Personality of Godhead, Kṛṣṇa, as part of His great mission to annihilate the miscreants and protect the devotees.

Another question may be raised: What is the difference between a devotee and a common man, since both are put into different kinds of happy and distressful conditions—the devotee by the arrangement of the Personality of Godhead, and the common man as a result of his past deeds? How is the devotee any better than the ordinary karmī ? The answer is that the karmīs and the devotees are not on the same level. In whatever condition of life the karmī may be, he continues in the cycle of birth and death because the seed of karma, or fruitive activity, is there, and it fructifies whenever there is an opportunity. By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee’s distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord which does not entangle the devotee. Such an arrangement is made by the Lord only to serve a temporary purpose. If a karmī performs auspicious acts he is elevated to the heavenly planets, and if he acts impiously he is put into a hellish condition. But whether a devotee acts in a so-called pious or impious manner, he is neither elevated nor degraded, but is transferred to the spiritual kingdom. Therefore a devotee’s happiness and distress and a karmī’s happiness and distress are not on the same level. This fact is corroborated by a speech by Yamarāja to his servants in connection with the liberation of Ajāmila. Yamarāja advised his followers that only persons who have never uttered the holy name of the Lord or remembered the form, qualities and pastimes of the Lord should be approached by his watchguards. Yamarāja also advised his servants never to approach the devotees. On the contrary, he instructed his messengers that if they meet a devotee they should offer their respectful obeisances. So there is no question of a devotee’s being promoted or degraded within this material world. As there is a gulf of difference between the punishment awarded by the mother and the punishment awarded by an enemy, so a devotee’s distress is not the same as the distress of a common karmī.
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